BX 7251 .H66 1854 v. 3 Hopkins, Samuel, 1721-1803 Works ft Digitized by tine Internet Arciiive in 2009 with funding from Princeton Tiieoiogicai Seminary Library Iittp://www.archive.org/details/worksofsamuelhop03hopk THE W 0 U K S , OCT 18 198P , ) OF SAMUEL HOPKINS, D. D. FIRST PASTOR OF THE CHURCH IN GREAT BARRINGTON, MASS., AFTERWARDS PASTOR OF THE FIRST CONGREGATIONAL. CHURCH IN NEWPORT, R. I. "WITH A MEMOIR OF HIS LIFE AND CHARACTER. IN THREE VOLUMES, VOL. III. BOSTOxN: DOCTRINAL TRACT AND BOOK SOCIETY. 1854. Entered, according to Act of Congress, in the year 1852, by Sewall Harding, In the Clerk's Office of the District Court of the District of Massachusetts. STKREOTYPED AT THE TiJOSTON STEllEOTYPB FOUNDRT. CONTENTS VOLUME III. \V> AN INQUIRY INTO THE NATURE OF TRUE HOLINESS. Page Preface, . 5 Sect. I. Introductory Observations, 9 II. Holiness consists in Love, 13 m. What that Love is, in which all true Holiness consists, . . 15 IV. Self-love shown to be no Part of that Love in which Holiness consists, 22 V. The foregoing Account of Holiness and Sin shown to be agree- able to Reason 31 VL Holiness consists in universal Benevolence, .... 34 Vn. Objections answered, 52 Vni. Inferences from the foregoing Account of the Nature of Holiness, 57 Appendix L Answer to Mr. Hart's Remarks on President Edwards's Dissertation concerning the Nature of true Virtue, . . 69 Sect. I. Mr. Hart's Objections against Mr. Edwards's making true Virtue to consist primarily in Benevolence, which has universal Be- ing for its primary Object, considered and answered, . 69 n. Mr. Hart's Objections against Mr. Edwards's Notion of the sec- ondary or natural Beauty in Virtue, considered and obviated, 74 HL Mr. Hart's Objections against Mr. Edwards's Account of natu- ral Conscience and moral Sense, considered and answered, 83 IV. Mr. Hart's Account of the essential Nature of true Virtue, and of a defective Sort of Virtue, considered, 95 IV CONTENTS. Appendix II. Eemarks on Mr. Mather, 100 Appendix III. Answer to Mr. Hemmenway, 109 Introduction, 109 Sect. I. The Point in Controversy more particularly stated — The Method Mr. Hemmenway takes to support his Cause — Its Weakness and Fallacy shown, . 110 II. Eemarks on Mr. Hemmcnway's particular Arguments to prove his Point, 112 m. A brief Eeply to Mr. Hemmenway's Answer to my Arguments, proving the Unregenerate do no Duty, 129 IV. Hemarks on what Mr. Hemmenway says of the Inability of the XJnregenerate, 132 V. The evil Tendency of Mr. Hemmenway's Book, . . .138 A DIALOGUE BETWEEN A CALVINIST AND A SEMI-CALVINIST, hs AN ADDRESS TO PROFESSING CHRISTIANS, . . • . ^ . 159 AN INQUIRY CONCERNING THE PROMISES OF THE GOSPEL. Preface, 185 Sect. I. The Text on which Dr. Mayhew grounds his Discourse, . .191 II. The Doctor's stating the Question examined, . . . .199 III. What is meant by desiring Salvation, and in what Sense unre- generate Persons may be said to do so, 202 IV., v., and VI. An Examination of the Doctor's Arguments, . 208 VII. A short and plain State of the Case, 233 VIII. Arguments to prove that there are no Promises of Eegenera- tion, Grace, or Salvation in the Scripture, to the Exercises and Doings of the Unregenerate, 237 IX. Two Objections answered, ........ 247 X. The End and Design of Means, and the tme tjrround of Encour- agement for Men to be in the diligent Use of them in order to their Salvation, 259 CONTENTS. V THE TRUE STATE AND CHARACTER OF THE UNREGENERATE. Preface, 279 Part I. Are the Unregenerate, when under genuine Convictions, more guilty in God's Sight thag they were in a State of Igno- rance and Security? 283 Sect. I. The Question stated, 283 II. The time State and Character of the Unregenerate under Awa- kenings and Convictions, 292 III. Arguments for the Affirmative, 304 IV. Mr. Mills's Evasions, 321 v., VI., VII. Mr. Mills's Argument examined, .... 341 Vni. TheJJoctrine that Sinners arc more guilty in Attendance on the Means of Grace when awakened and convicted than when in a State of Security no Discouragement to an Attendance on Means, 406 Part II. Do the Unregenerate truly comply with, and may they perfectly obey, the divine Commands ■? . . . . . . 418 Sect. I. The Question stated, and Arguments for the Negative, . .418 II, III. Mr. Mills's Argument for the Affirmative examined," . . 431 IV. Mr. Mills's Inconsistencies, 474 V. The evil Tendency of Mr. Mills's Inquiry, 481 VI. Mr. Mills's speaking against metaphysical Eeasoning and Argu- ments briefly considered, . . . . . •. . . 490 Conclusion, 495 V THE IMPORTANCE AND NECESSITY OF CONSIDERING THE EXALTED CHARACTER OF CHRIST, 499 \ THE KNOWLEDGE OF GOD'S LAW NECESSARY TO THE KNOWLEDGE OF SIN, . . . ' 519 V THE CAUSE, NATURE, AND MEANS OF REGENERATION, 543 HOW CHRISTIANS WORK OUT THEIR OWN SALVATION, 579 VOL. III. 1 VI CONTENTS. THE LAW OF WORKS AND THE LAW OF FAITH, . . 659 THE EEASON OF THE CHRISTIAN'S HOPE, WHICH HE OUGHT ALWAYS TO BE READY TO GIVE, . . . 687 THE SmS OF MEN SO ORDERED AND CONTROLLED BY GOD AS TO GLORIFY HIM AND SUBSERVE THE GOOD OF HIS KINGDOM IN ALL CASES, 725 INDEX, .771 AN INQUIRY THE NATURE OF TRUE HOLINESS. AN APPENDIX, CONTAINING &N ANSWER TO THE REV. MR. WILLIAM HART'S REMARKS ON PRESIDENT EDWARDS'S DISSERTATION ON "THE NATURE OF TRUE VIRTUE;" BRIEF REMARKS ON SOJVIE THINGS THE REV. MR. MATHER HAS LATELY PUBLISHED. AN ANSWER TO THE REV. MK. UEMMENWAY'S VINDICATION. PREFACE. Since holiness is, by the confession of all, the sum of all moral excellence and the highest and most necessary attain- ment, it is of the last importance that we should well under- stand its nature, and distinguish it from all counterfeits. This will help us to understand the Bible, to form right conceptions of the divine perfections, and distinguish true religion from that which is false. Wrong conceptions of the distinguishing nature of holiness lead to all kinds of delusion in religion. And, on the other hand, just and clear apprehensions of this are the best preservative from fatal mistakes, and have the happiest tendency to remove the difference and opposition in sentiments, and the sad divisions so common among profess- ing Christians, and to bring them to " speak the same thing, and be perfectly joined together in the same mind, and in the same judgment." The more I have attended to the religious controversies of this day among us, the more have I been convinced that our different sentiments chiefly originate either from too great inattention to the nature of holiness, or very different appre- hensions about it; and that the real question is. What is God's moral character ? What is conformity to it ? What opposes it? Were we agreed in this, most of these disputes would subside. In this view, they are far from being trifling, and deserving that neglect and contempt with which many 1* 6 PREFACE. affect to treat them, but appear interesting, important, and worthy the attention of all. I humbly conceive there has been too little attention to the nature of holiness among divines in general, and that a proper and intelligible definition of it is not easily to be found in bodies of divinity or elsewhere. And most of those who think it a very easy matter to tell what holiness is, and that we are all agreed in this, have been contented with a set of words which express no distinct ideas, but leave the thing wholly in the dark. They will perhaps say, God's holiness is his purity. If it is asked. In what does this purity consist? the common answer is. In that which is opposite to all sin, the greatest impurity. 'We have now got what, I think, is the most com- mon definition of holiness. But who is the wiser? This does not help us to any idea of this purity, unless we know what sin is. But this cannot be known so long as we know not what holiness is ; for we do not learn what holiness is by first obtaining the idea of sin, but we must first know what holi- ness, or, which is the same, what the divine law is, in order to the knowledge of sin. Some have attempted to tell what holiness is, by saying. It is not properly a distinct attribute of God, but the beauty and glory of all God's moral perfections. But we get no idea by these words till we are told what is this beauty and glory. To say it is holiness is saying nothing, or that which is no better. Under a conviction of this too general inattention to the nature of holiness — the great defect in the most common descriptions of it — the importance of distinct and clear ideas of it — that the controversies before us turn chiefly upon this, and will be decided the shortest and best Nvay, by determining what holiness is, I present to the public the following inquiry, hoping it may give some light on the subject, and assist such as are willing to inquire into the nature of holiness, as described in divine revelation ; and in the light of this, help them to find on which side the truth lies in the present controversies. In this, however, I do not pretend to be an original. Pres- ident Edwards, in his dissertation on the nature of true PREFACE. 7 virtue, has given the same account of holiness for substance, though under a different name, which the reader will find in the following inquiry. All I can pretend to, as an improve- ment Oil him, is to have explained some things more fully than he did, and more particularly stated the opposition of holi- ness to self-love, and shown that this representation of holiness is agreeable to the Scripture ; and to have answered some objections he has not mentioned, and made a number of in- ferences. As Mr. Hart had published objections against Mr. Ed- wards's account of the nature of true virtue; it seemed neces- sary they should be considered and obviated. This ] have done in an appendix, that what puts on the air of controversy might be by itself, and at the same time have the advantage of the foregoing inquiry. As Mr. Mather had published something respecting self- love, which appeared very contrary to the nature of holiness, and on this ground objected to Mr. Edwards's account of a holy taste, and to some things wrote by me, some brief re- marks on him are subjoined to detect the fallacy of his scheme, and show that his objections are groundless. When Mr. Hemmenway's vindication made its appearance, several reasons, the principal of which is mentioned in the introduction, induced me to answer him in an appendix ; whence the book exceeds the size at first proposed. However disagreeable these disputes are in themselves, and offensive to many, I have the satisfaction to think they have already been of great advantage to truth, and the pleasure of believing they will yet be more so, if protracted. When in this sense many run to and fro, knowledge will be increased. There are those^ I knovv^, who, in their own apprehensions, dwell in superior light, looking down with pity, if not resent- ment and contempt, upon those concerned in these disputes, as doing much mischief — contending in the dark about they Know not what — disputing about words, and are too wise so much as to read any of these controversial writings, being pos- sessed of the happy talent of determining all these matters without any of this trouble, or much thought. We are willing 8 PREFACE. such should know we do not envy their superior knowledge md wisdom, and think they would not give less evidence of i^iieni, were they willing to be at the pains of hearing the matter before they answer. The author wishes that peace, truth, and holiness may be promoted by these efforts ; and that they may in some measure conduce to bring on the happy era, when "the knowledge of the glory of the Lord shall fill the earth, as the waters cover the sea;" and " there shall be upon the bells of the horses. Holiness unto the Lord." May every reader remember, that whatever arc his specula- tions, and which side soever of the disputed questions he takes, yet without holiness no man shall see the Lord. And let him who reads, and is in any measure enlightened and strength- ened in the way of holiness by what is now oflfered to his perusal, bless God and give all the glory to Him. Newport, June 9, 1773. AN INQUIRY THE NATURE OF TRUE HOLINESS SECTION I. General Introductory Observations. I. Holiness is, in all respects, perfectly consistent with right reason, and agreeable to its dictates ; or reason, properly exercised and improved, will, in all cases, and without fail, de- termine holiness to be what it really is. However vitiated the taste may be, and the heart disrelish, hate, and oppose true holiness, the same person's reason and judgment may pro- nounce it to be holiness. Though the reason of man is liable to be blinded and prejudiced by the vicious taste and reigning lusts of his heart, and often is so to an amazing degree, yet it is not always and necessarily so blinded, but may, and often does, dictate the truth in this matter, and always does when reason is properly exercised. Hence, men of corrupt minds, enemies to holiness in heart and practice, may reason well about the nature of holiness, and be able to prove what it con- sists in by incontestable arguments. Hence the propriety of reasoning on this subject. And we may be sure that so far as we reason right, and find what reason dictates, we have found the truth. II. Holiness is that in which the highest enjoyment or hap- piness consists, and is really the greatest good in the universe. It, in a sense and degree, puts us in possession of all good. That, therefore, which gives true enjoyment, and tends to the highest, perfect, universal good of intelligent beings, is true holiness, and nothing else can be worthy of that name. It is true that holiness may be the occasion of misery, and a perfectly holy being ma;, not be perfectly happy in certain 10 THE NATURE OF HOLINESS. peculiar circumstances ; as the imperfect holiness of the saints in this life is the occasion of pain and distress of mind which no unholy person can have, and Christ in the human nature, though perfectly holy, was subject to great pain and sufferings. But this is not properly owing to any thing in the nature and tendency of holiness, but the peculiar circum- stances which attend it. Therefore, those exercises of mind which give a being the highest enjoyment his nature is capa- ble of, and put him in possession of all possible good, and at the same time promote the greatest happiness of the whole, is true holiness. And those exercises which have not this na- ture, but the contrary, are opposed to holiness. III. Holiness is the highest possible excellence in the uni- verse. It is that in which the highest and most perfect beau- ty and all real worth do summarily consist. It is in such a sense and degree the excellence and perfection of intelligent beings, that without it they have no real excellence nor any true worth, but they are, in themselves, odious, despicable, and worse than nothing. The more they have of natural capacity, powers, and endowments, if they have no holiness, the farther they are from all real excellence, and the more hateful, because they, not being holy, are of course more opposed to holiness, or have more of that which is moral evil than beings of less natural capacities could have. If holiness could be banished from the universe, considered as comprehending Creator and creatures, and should actually cease, there would be no real excellence or worth in universal existence ; but it would be in truth infinitely worse than uni- versal nothing. Holiness is the beauty, excellence, brightness, glory, and perfection of God, by whatever name it is called. And this is true of all intelligent creatures. Therefore, if we can find what true moral beauty, worth, or excellence is, it will determine what is holiness. IV. Holiness is that by which intelligent beings are united' together in the highest, most perfect, and beautiful union. It consists in that harmony of affection and union of heart by which the intelligent system becomes one, so far as holiness prevails ; which fixes every being, by his own inclination and choice, in his proper place, so as in the best manner to pro- mote the good of the whole. There is no moral beauty or happiness among intelligent beings without harmony and union of heart. All sin is opposed to this ; it sets intelligences in opposition to each other, and spreads the most disagreeable, unliuppy discord. But holiness unites them ; it consists in the highest and most excellent kind of union in nature. It is the most excellent and perfect bond by which intelligent beings INTRODUCTORY OBSERVATIONS. 11 are, by their own voluntary exertions, united and cemented together in the strongest and most happy manner. If we can, with any degree of certainty, then, determine what affection of heart that is which thus unites intelligent beings, we may be equally certain that we have found the object of our inquir}', viz., true holiness. V. Holiness is essentially, in nature and kind, the same thing in all beings that are capable of it. Holiness in God is not different in nature and kind from the holiness of creatures. God's holiness ditlers from the holiness of creatures in degree, and in circumstances, or in mode and form, agreeably to the infinite degree of his excellence, and the different manner and circaimstances in which he exists, but is of the same nature, and so essentially the same thing in both. We have the greatest certainty of this, in that holiness in the creature is, in Scripture, called the image of God, and that by which they partake of the divine nature, and is represented to be the Holy Spirit of God, or God's holiness, dwelling and acting in them, by which God dwells in them, and they dwell in God. Holiness in different creatures may also differ in some cir- cumstances, and in the particular form and manner of its exercises, owing to their very different state, relations, and cir cumstances. Thus, the holiness of creatures who never have sinned is, in some respects, as to the form and manner of its exercises, different from the holiness of those who have sinned, and being redeemed by Christ are recovered to holiness. And in this lies the difference between what is called legal holiness and evangelical holiness; the former being the holiness of angels and of man before he sinned, the latter is the holiness of those who are redeemed from among men. This difference might easily be pointed out; but this will not be attempted here, as we are inquiring into the general nature of true holi- ness. This, I say, is the same in all creatures, and therefore has but one and the same rule, the law of God, and consists in conformity to that. Therefore, if we can find what is the nature of divine holi- ness, we may be certain that we have found what is the holi- ness of creatures, and so vice versa. This, therefore, must be kept in mind, as what may be of use in our inquiry. VI. True holiness is, in its own nature, one simple, un- compounded thing. It is not made up of different and vari- ous kinds of exercises, properties, and ingredients, which may exist distinct and separate, or in any degree independent of each other, and being put together make one compound; but, in opposition to this, is perfectly simple and uncompounded. This is most certainly true of the divine holiness. And if 12 THE NATURE OF HOLINESS. holiness in creatures is of the same nature and kind, being a participation of the divine nature, and consists in the Spirit of God imparted to the soul, and dwelhng in it, which is the scriptural representation of the matter, as has been observed, then this must be true of creature holiness. Holiness is in Scripture called life ; it is indeed the highest and most perfect kind of life. Now, life is one simple thing. It is not compounded of different things, and made up of va- rious parts, which differ in nature and kind, and do not imply and involve the whole. This may receive some illustration, perhaps, from animal life. This, as it appears in exercises towards different objects, in various circumstances, and by different senses, sight, taste, hearing, etc., is called by different names ; but it is the same simple, uncompounded thing in its nature, and in all its exercises. It is the same animal life, in whatever form or name it appears. Every property and mo- tion is the motion and property of this same life, and implies the whole. So holiness, though it has obtained different names, as it is exercised in different circumstances and to- wards different objects, is the same most simple, undivided spiritual life. This remark may be of use in the inquiry we are entering upon.* VII. The nature and distinguishing properties of true holi- ness are so clearly described in the Holy Scriptures, that noth- ing is needed but to understand the most important truths revealed there, in order to know what true holiness is, as dis- tinguished from all counterfeits. It is one chief end of divine revelation to make known and ascertain the distinguishing nature of true holiness. The great end of divine revelation is to make known the true God to man, and manifest his glory; especially to reveal his moral perfections, -which is his glory. And this is the same with his holiness ; for this is all the moral perfection in the universe. And so far as the Bible reveals the duty and happiness of man, which is doubtless done with all possible clearness, and in the wisest and best manner, just so far is the nature of true holiness revealed; for in this both the duty and happiness of man consist. There- fore, he only understands his Bible who has learned what is true holiness ; and he who is ignorant of the nature and prop- erties of this is blind to the most leading, important' things * It has heon said that " virtue is a complex thing. It does not primarily consist in one single disposition, tendency, or afFection of mind, all other affec- tions rising out of that as their root, but includes various affections, equally original and essential to virtue." But not the least probable evidence of this assertion has been offered or even attempted, so far as I have observed. — See M)-. Uarl's Remarks on rresident Edwards. HOLINESS CONSISTS IN LOVE. 13 contained in divine revelation. He knows not God ; he is ignorant of" tlie divine law, and the gospel of Jesus Christ, and his own true interest. The Bible is, indeed, a sealed book to him, and he is in darkness even until now. But he who has a true idea of holiness, knoweth him who is holy in all his works. He understands the gospel, and walketh in the light. This at once shows how important the inquiry is which we are entering upon, and the great help we may expect from the Bible in determining this question, and consequently the reasonableness and importance of attending constantly to that in all our inquiries of this nature. These observations being kept in view, will greatly help us in our inquiry into the nature of true holiness, and serve as landmarks to direct us. If reason, when properly improved, will direct us to it; if it is that alone in which true happiness consists, and which tends to the greatest general good ; if it is the highest, the supreme beauty and excellence, that in which all the real worth of intelligences consists, and without which the intellectual, moral world would be infinitely worse than nothing ; if it unites intelligent beings together in the most amiable, happy manner, and degree, and is the only bond of such union ; if it is, in its nature, one simple thing, so that if we can find what is any one thing which comes into the nature of holiness, or any thing which is properly a branch of holiness, we have found in that every thing essential ; if holiness is the same in nature and kind, in whatever being it is found ; if one chief design of divine revelation is to teach us what holiness is, and it is, from the beginning to the end of the Bi- ble, held up to view in the most clear and intelligible manner, in the best way to give us a true idea of it, as it stands dis- tinguished from every thing else, so that he who runs may read it, (see Isa. xxxv. 8,) — if all this is true, then surely noth- ing can be more certainly and with greater ease determined than the question before us ; as we may be sure, on the one hand, that whatsoever does not agree to all these is not true holiness, however it may seem to agree to some ; and, on the other hand, that which is found to bear all these marks has the divine stamp, and may be safely fixed upon without any further researches. SECTION 11. Holiness consists in Love. The law of God is the standard of all moral rectitude or holiness. Holiness consists in conformity to this, and in VOL. III. 2 14 THE NATURE OF HOLINESS. nothing else. Therefore, the knowledge of the precepts of the moral law decides the question before us ; for whatever the holy law of God requires is holiness, and nothing else can deserve the name. Our divine Teacher has, in his great wis- dom and goodness, given us a summary of the divine law, in the following words : " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it. Thou shalt love thy neighbor as thy- self. On these two commandments hang all the law and the prophets." (Matt. xxii. 37-40.) Here all obedience to the law of God is reduced to one thing — love ; love to God and our neighbor, including our- selves. This is the whole that is required ; therefore, this is the whole of true holiness ; it consists in this love, and in nothing- else. When Christ says, " On these two commandments hang all the law and the prophets," he must be understood to assert that the whole of the law and the prophets, all that is required in them, is love. All depends upon this ; so that if love is removed, all that is required is removed; the law and the prophets come to nothing, and fall to the ground. Take love away, and there is nothing left that is required in the whole of divine revelation. If love was not the whole that the law requires, it could not be said to be wholly suspended on this, so as utterly to fall if love is excluded; for. the law would still exist, as there would be yet something commanded. But if there could be any doubt about the meaning of these words of our Savior, St. Paul has explained them when he says, " Love is the fulfilling of the law ; for all the law is ful- filled in one word, even in this : thou shalt love thy neighbor as thyself." (Rom. xiii. 10. Gal. v. 14.) If all the law is'lulfilled in love, then this is all that the law requires ; for the law is not fulfilled unless the whole is given which it requires. Therefore, love is the whole of that obedience which the law requires — perfect, supreme love to God, and that love to our neighbor which is implied in it, i. e., loving him as ourselves. This love, expressed in all proper ways, which is implied in its being perfect, is the fulfilling of the law ; this is true holi- ness. Therefore, the love of God, and keeping his command- ments, is spoken of as one thing. " For this is the love of God, that we keep his commandments." (1 John v. 3.) This could not be if there was any obedience or holiness which is not love, or there was any command which required any thing less or more than love. Thus far, then, we go on sure ground, and have the greatest certainty that holiness consists in love ; and all the difificulty HOLINESS CONSISTS IN BENEVOLENCE. 15 in the question before us is in determining what is meant by love — what is the nature and kind of that love which the law requireth. This will be particularly attended to in the follow- ing section. SECTION III. W7iat is that Love in ivhich all true Holiness consists ? Though it is certain from the Holy Scriptures that all true holiness consists in love, yet all love is not holiness. If it were, then all men would be holy, and have a great degree of holiness; for we all exercise much love, even in all our voli- tions and conduct. But it is so far from being true that all kinds of love, and love to all objects, is holiness, that there is a sinful love often spoken of in Scripture. Such is the love of them that hate the Lord, (2 Chron. xix. 2,) the love of the world, (1 John ii. 15,) and love of our own selves, (2 Tim. iii. 2.) There is a kind of love, therefore, which is, in its nature, contrary to holiness ; of this the world has been full in all ages. It is necessary, therefore, that we should carefully inquire into the nature and kind of holy love, in order to find the true and proper distinction and difference between that and the love in which there is no holiness. Love has been usually distinguished into love of benevo- lence, or good will, love of complacence, or delight, love of esteem, and love of gratitude. The love of benevolence is good will to beings capable of good, or happiness, and consists in desiring and pursuing their good, or rejoicing in their pos- sessing it. By benevolence is, I suppose, most commonly meant that good will which is exercised towards other beings, in distinction from self-love. But good will is as really im- plied in self-love as in the love of others ; for they who love themselves only, exercise good will towards themselves. Complacence is that affection of the mind in which we are pleased with any object. There is what may be called com- placence in benevolence itself, even in all the exercises of it, being necessarily implied in it. Good will to any being sup- poses a taste for good and happiness, and that we have some good in view with which we are pleased. If any one wishes well to himself only, this is taking delight in some good as Ids oi^»;,and wishing well to others implies a taste and relish for the good of others, as theirs, and a delight in it when they are seen possessed of it. But by the love of complacence, when distinguished from benevolence, is, I think, generally meant the pleasure and 16 THE NATURE OF HOLINESS. delight we take in the person and character of an intelligent being, as beautiful and excellent. In this sense the word will be used in this discourse. And, complacence being un- derstood in this sense, it may be observed that benevolence and complacence have not always the same object. We may exercise good will to a person whose whole character is very disagreeable and displeasing to us, so that he may, at the same time, be the object of our benevolence and of our dis- placence and aversion, because, though capable of happiness, his present character is disagreeable and hateful. The love of esteem is nothing distinct from benevolence and complacence exercised towards a worthy, excellent object, — at least in our apprehension. The love of gratitude is that affection which we exercise towards another, considered as a benefactor, for his good will exercised towards ourselves or others. This includes in it both benevolence and complacence, and is nothing distinct from this, as might be easily shown were there need of it, and will, perhaps, be more particularly attended to in the sequel. Having observed these things concerning love in general, it now remains to be said what that love is in which holiness consists. This is love to God and our neighbor, including ourselves, and is universal benevolence, or friendly affection to all intelligent beings. This universal benevolence, with all that affection or love which is included in it, and inseparable from it, is the holy love which God's law requires, and is the whole of true holiness. This love is distinguished from all other kinds of love both in its nature and object. The ob- ject is, — 1. Universal being, including God and all intelligent crea- tures. Benevolence, or universal goodness, has for its object all beings which exist, capable of good, or that can be, in any sense and degree, objects of good will. Any kind of good will, or any thing which has the appearance of benevolence, which is limited to particular objects, and will not extend to all towards which good will can be exercised, is not universal benevolence, but is essentially different from it, and quite of another' nature. That good will which will extend only to a limited number, or a certain kind or circle of beings, by the supposition is not universal good will ; it falls, as it were, infi- nitely short of it in this respect, and is so far from uniting its subject to universal existence, that it is circumscribed by very narrow bounds, and is consistent with ill will and opposition to general existence ; yea, it is, in fact, in its own nature such, for it sets up an infinitely small part of existence, compared with the whole, and regards it above the whole, which has HOLINESS CONSISTS IN BENEVOLENCE. 1/ the nature of unfriendly disregard and real opposition to the whole. It hence appears to be so far from true, universal benevolence, that it is of an opposite nature, as it does, from its nature, oppose it. Besides, it is certain that such limited good will has nothing of the nature of universal goodness, but it is something in its own nature which thus limits it to a small part of being, in opposition to being in general, as there can be no other reason of this limitation but the nature of the affection itself, which could not be if it was not in nature dif- ferent from universal benevolence, and contrary to it.* But holy love unites the heart to universal existence, so far as it comes into view, and is the most cordial friendship to all without exception, and wishes and seeks the good of every individual, so far as this is consistent with the greatest good of being in general, except those who are known implacable enemies to general existence ; and these are necessarily op- posed by this universal benevolence. 2. Another object of universal benevolence is the highest good of the whole. As soon and as far as the eyes of the benevolent person are opened to see what is the true good of intelligent beings, and highest happiness of the universe, this good becomes the object of his wishes. And as holiness itself is this true and highest good, — even holy love and benevo- lence, by which intelligences are united together in the most beautiful, happy manner, every one to his utmost conspiring to promote the greatest general good, and enjoying this good, — I say, as this is the highest good, it becomes the ob- ject of his delight and of his wishes; so that this is the object of his benevolence and of his complacence at the same time. And in this, also, holy love is distinguished from every other kind of love, as that has not holiness for its object in any sense or degree, but is consistent with the utmost aversion to it. And this holy love differs from all other kinds of love in its nature as well as object. The nature of it may be deter- mined by its object. That affection whose object not only differs in nature and kind from the object of other love, but is opposite to it, must itself be of a different and opposite nature. * Mr. Edwards has set this in a clear light, in his dissertation concerning the Nature of True Virtue, pp. 129, 130, 131. And this view of the matter shows us in what sense universal existence is the primary object of holy benevolence. This is the first and most essential thing in it, in which lies its distinction from all love which is not holy. Tliis is the leading, governing thing in it, as that in which its peculiar distinguishing nature consists. He who exercises true benevolence towards any particular being does it as a friend to the whole, so that his love to him is really love to being in general, as he belongs to the whole and is included in it. 2* lo THE NATURE OF HOLINESS. But the particular nature of this love will be more fully explained hereafter. This universal benevolence or love to being in general must have God, who is infinitely the greatest and most excellent, and the sum of all being and perfection, for its object, and is exercised towards him in loving him with all the heart, with all the soul, with all the mind, and with all the strength. This is, I think, well expressed by Mr. Edwards in the following words : " The mind being under the sovereign dominion of love to God, does above all things seek the glory of God, and make this his supreme, governing and ultimate end, consisting in the expression of God's perfections in their proper effects, and in the communications of the infinite fulness of God to the creature, in the creature's highest esteem of God, love to God and joy in God, and in the proper exercises and expres- sions of these. And as far as such a mind exercises benevo- lence to created beings, it chiefly seeks the good of the crea- ture, consisting in its knowledge or view of God's glory and beauty, its union with God, conformity and love to him, and joy in him. And that temper or disposition of heart, that consent, union or propensity of mind to being in general, which appears chiefly in such exercises, is real holiness. And no other atfection but this is of the nature of true virtue." * But it will be proper here more particularly to show that all holy affection consists in this benevolence or goodness, and that it can consist in nothing but this, and what is implied in it. This will be evident if the two following propositions can be supported : — 1. Universal benevolence does imply love of complacence, and all holy love. He who exercises universal benevolence does esteem and take complacency in all, according to their worth and excellence ; for not to do so is unkind and injurious, and therefore contrary to the nature of benevolence. And benevolent affection, from the necessity of its nature, is pleased w^ith this same affection in others. Every one must be pleased with friendship to those to whom he himself is a friend ; for not to be so would be a contradiction. Benevolent, kind affection necessarily implies also gratitude to benefactors for kindness exercised, for this is nothing else but being properly affected with the benevolence of others, which has just been shown to be the nature of benevolence. Besides, not to exercise gratitude towards the benevolent and kind, is itself unkind, and therefore contrary to the nature of benevolence. A man must be stripped of all true benevolence, » Nature of True Virtue, p. 133. HOLINESS CONSISTS IN BENEVOLENCE. 19 in order to exclude gratitude ; where the former is, the latter is found to an equal degree. Thus evident is it, that all holy- love is implied in universal benevolence, so that he who has this, certainly has the whole. To suppose a person truly be- nevolent and not to exercise holy love of esteem, complacency and gratitude, in all suitable ways, and towards all proper objects, is a most glaring contradiction, and to imagine a char- acter which never did nor can exist. 2. On the contrary, where there is no holy love of benevo- lence, there can be no holy love of any kind. Since benevolence necessarily includes all holy love in its very nature, where this is not, there is not, there cannot be, any holy love. The love of gratitude suj^poses benevolence, and is really an exercise of this. Gratitude is certainly an approbation of benevolence which never takes place in a mind destitute of it. And what is gratitude but an exercise of friendly affection towards the benevolent ? So certain is it, that where there is no good will, there is no true gratitude. This is so evident at first thought, that it is needless to enlarge. But I shall be more particular in producing evidence that there can be no holy love of complacence where there is no benevolence. Holy complacence is the love of holiness for holiness' sake, or the approbation of a holy character for its intrinsic beauty and excellence. That there can be no holy complacence independent of benevolence, is evident from the following considerations: — The mind cannot have any holy complacence in universal goodness, while itself is wholly destitute of it. The mind which is wholly devoid of kind atTection has no true, sensible idea of benevolence, and consequently can have no delight in it. Delight or complacence is a sensation of the mind, which cannot be exercised towards that object of which it has no true sense; but the mind which has no benevolence has no sensa- tion of it, for such a sensation implies benevolence, and there- fore can have no complacence in it. As the love of holiness is an exercise of holiness, so the love of holy benevolence im- plies the exercise of benevolence. Therefore he who hath no benevolence hath no complacence in it. But that affection of the mind which is not the love of all holiness, in whatever it may consist, is not a true, holy complacence, but something of a different nature. Therefore, there can be no holy compla- cence in holiness without the exercise of benevolence ; conse- quently, where there is no benevolence there is no holy exer- cise of mind. But this will be more evident, if possible, by considering the love of complacence as exercised towards God. It will appear, 20 THE NATURE OF HOLINESS. on due consideration, that the person who has no universal benevolence does not heartily approve of the benevolence of God, and therefore does not delight in God's holiness or moral character, so far as it consists in benevolence. But he who is not a friend to the holy benevolence of God is certainly not a friend to holiness in general, and so has no complacency in any true holiness. Yea, he who has no benevolence in his heart is an enemy to benevolence ; for the heart of man is in no such instance indifferent, neither friendly nor opposed to any thing in God's moral character; is never in such a state as neither to approve nor disapprove. Therefore such a one is an enemy to universal benevolence in God ; whence it fol- lows that he has no true love to God's moral character. For he who is displeased with any thing in the moral character of God is certainly displeased with the whole, as the holiness of God is not inconsistent with itself, but is one most simple thing. The holiness of God, which is expressed in his law, and in the gospel, (for the same character and the same holiness is expressed in both,) consists in a great measure, at least, in such supreme regard to himself and the highest happiness and glory of his kingdom, that he holds every one who opposes him and his kingdom, or has the least disrespect or even indifference towards him and his glory, justly exposed to eternal damna- tion, and is disposed to inflict it on all such who cannot be delivered from it consistent with his own highest honor and the greatest good of the whole. Now, it is in the nature of things impossible, that he who has no regard to God and his glory, and no universal good will, should in the least approve of such a character. Yea, he must be at enmity with it, as there is no medium. He who is not for it is against it.* This will appear still more glaring, by observing what will be more particularly considered hereafter, that the holy love of God, which is most celebrated in the divine oracles as worthy of our love and imitation, is the love of benevolence, which God exercises and manifests towards fallen man, who has become his enemy. This is certainly a love, not of compla- cence, but of benevolence, as all love to enemies must be. Now he who has not that benevolence which disposes him to love his enemies, will not be pleased with this love of God, but displeased. He who has no love to his enemies, but cherishes the contrary alfection, will not be pleased with that * The mind thus estranged from universal good will is " the carnal mind, •vshich. is enmity against God." (Rom. viii. 7.) HOLINESS CONSISTS IN BENEVOLENCE. 21 good will which is equally extended to his enemies and to himself, but such love must be the object of his aversion. Thus evident is it that they who have no benevolence do not approve of God's holiness or moral character revealed in his word ; since universal benevolence must be the object, not of their delight, but of their aversion ; and, consequently, that the holy love of complacence cannot exist independent of benevolence, which was the point to be proved.* But if any reader should not see the conclusiveness of these arguments, he is desired to reflect on his own sense of this matter, whether he does not always so include benevolence in his idea of a good character, that, to exclude it, will utterly spoil the whole. I doubt not this is the common sense of all men ;' and nothing is looked upon as more certain evidence that a man has no holiness, than that conduct which discovers he has no kind affection, but is unmerciful and cruel. * Mr. Hart says, men are drawn to God " by his giving them to feel in themselves his attracting love and virtue, and paternal benevolence and pro- pensity of heart towards them, by a realizing belief of which, their hearts are put in motion towards him ; that all true virtue and virtuous love begins thus." That this being " perceived, realized, and felt, as extended to them, is the true cause, ground, and source of the first existence of such a thing in them as a truly virtuous propensity of heart to him."' — Remarks on President Edwards, pp. 23, 24. Upon this it may be observed that the love of God, which Mr. Hart here speaks of, is the love of benevolence, God's " paternal benevolence." It is the love of benevolence, not only as it is love to enemies, but as it is love and grace, in and through Jesus Christ, in which God is represented, in the most clear and striking light, as having such a regard to himself and the general good (which is nothing but universal benevolence) that he wiU not show any favor to sin- ners, unless his glory and the general good be elfectually secured by Christ the Mediator. And he who sees not God's grace and love to men in this light, knows not what is the grace of God in Jesus Christ. Therefore, the sense of this love of God, in which their hearts are drawn to him, is itself of the nature of benevolence, and the exercise of it ; for, as has been shown, it is impossible that he who has no holy benevolence should heartily approve of such benevo- lence, and take pleasure in it. Therefore, according to Mr. Hart, the first exer- cise of holiness in men cannot be an exercise of love in which there is no benevolence, but this must be the very essence of the first holy act, in which the soul is attracted to God, as the fountain and sum of benevolence, or uni- versal goodness. If Mr. Hart will show how a sinner, while wholly destitute of benevolence, and wholly inclined to contrary- exercises, can feel the attracting influence of God's benevolence, and take complacence in his universal goodness, and, under this attracting influence, return to God, and become his true friend, without any good will to God or any other being, we will then grant that uni- versal benevolence is not necessarily implied in the first, nor in any subsequent motion of the sinner's heart towards God and his neighbor. If it should be said, that when sinners have a realizing belief of God's " pa- ternal benevolence and propensitj' of heart towards them," they do not consider it as universal benevolence, but only as love to themselves in particular, and that tills attracts their hearts to God, while yet they have no approbation of general benevolence, or the least apprehension of it, — upon this I would observe, that this may be Mr. Hart's meaning, and he may express himself thus, through 22 THE NATURE OF HOLINESS. SECTION IV. Self-love is no Part of that Love in vjhich Holiness consists, but of a Nature quite different and opposite. Self-love has been represented by many, not only as a branch of holiness, but that in which it radically consists, making it the spring of all our actions. Some have thought it not only no part of holiness, but opposed to it. Others have taken a medium between these two, and represented self-love to be in its nature innocent and good, but not holy love, unless love to God and our neighbor be joined with it, to regulate and govern it. In order to determine which of these opinions is right, we must understand what is intended by self-love. By this, very different things are meant by dif- ferent, and often by the same persons. There are three things especially, often called by that name, and their not being dis- tinguished has occasioned great confusion and error in treating this subject. 1. A general appetite to good, and aversion to evil, consid- ered merely as such, or a perception of pain or pleasure, is called self-love. This is essential to all moral agents, being implied in every act of will. If nothing was good or evil to us, we could have no choice or power of will more than a tree or rock ; for by the supposition we should be perfectly indif- ferent to every thing; we could neither love nor hate, choose nor refuse. This general appetite is, therefore, common to all moral agents, holy and sinful, and is essential to every act, both of sin and holiness. It is properly a natural capacity, as much so as the faculty of understanding, or power of will ; and is the very same thing, indeed, with the latter, or at least implied in it. It is, therefore, in itself, neither sinful nor holy, inattention to the true notion of general benevolence, as many doubtless have done. But if the matter is viewed in this light, there is nothing of the nature of holiness in the attraction of their hearts to God, merely because they think he loves them. As they may exercise this love without any benevolence, so they may, and must do it, without the least degree of holiness. It has been shown that this is not a true sight and belief of the love of God ; and it will ap- pear, I hope, in the sequel, that this has nothing of the nature of holiness ; but is consistent with the reigning power of every lust. I shall here only take notice of the most express decision of our Savior himself: " If ye love them which lovo you, what thank have ye ? For sinners love those that love them." (Luke vi. 32.) Men may be easily converted upon this plan, without having new hearts given them, or any change of heart for the better. They want this light only, i. e., a belief that God loves them, (which is not light, indeed, but delusion,) and they will love him in this view and on this ground only, without any dis- position to lovo their enemies, and consistent with their continuing to hate the holiness of God. SELF-LOVE NOT HOLINESS. 23 but a foundation or capacity for either. Should this cease in angels and devils, they would no longer be holy or sinful. 2. By self-love, is sometimes meant selfishness, or those exercises in which a person loves himself only, which wholly confine him to his own personal interest; he taking no pleasure in any thing else, but placing all his good and happiness here. This is most properly called self-love, as it is a man's love of his own self, as self, and of nothing else ; and therefore is opposed to the love of others, or universal benevolence. This is wholly an interested, selfish affection, by which a person sets up himself as supreme, and the only object of regard, and nothing is good or lovely in his view, unless it coincide with his selfishness, and be suited to promote his own private interest — all other beings are by him subordinated to himself, and loved for his own sake only, and so far as they oppose or do not serve this contracted, partial interest in which he places all his good and happiness, are either hated or totally disre- garded. In a word, the disposition and language of his heart is, " There is -nothing in the whole universe of any worth to me but my own self; if I may be happy, it is enough." There is no need of any labored jiroof to show that such exercises of heart are, in their nature, opposition to universal good will ; this appears at first view. Therefore, if the latter has any thing of the nature of holiness, the former must stand directly opposed to it. 3. By self-love, may be understood the love a person has for himself as part of the whole, which is implied in universal benevolence. He who loves the whole, loves every part of the whole ; therefore must love himself, and seek his own happi- ness, as he is included in general being. It is a contradiction to suppose that a person has universal good will, and yet has no regard to himself. This love of ourselves is therefore necessarily implied in that universal benevolence which is opposed to the selfishness described above. That is altogether selfish, consisting in a man's loving himself, as self, or merely because he is himself, but this love of himself of which I am now speaking is not love of self, as self, but as implied in the general object of love ; and therefore is no other than love, love to being in general, or universal benevolence. ■ It is the same kind of affection with which he loves his neighbor; in loving his neighbor, he loves himself also, because he cannot love his neighbor as part of the whole, and not love himself also as such ; his own happiness as an individual being worth as much in itself, and to the whole, as that of his neighbor, and as much included in the general good, since it equally conduces to the happiness of the whole. «% THE NATURE OF HOLINESS. And it may be furilier observed, that this love, in which a man regards himself" as part of the whole, and his interest and happiness for the same reason he regards that of his neighbor, may be exercised with greater strength and more sensibly with respect to his own interest and welfare than towards that of his neighbor, who is as worthy of regard as himself, and yet there be nothing selfish in his affection, but it may be wholly of the nature of general benevolence ; and that for two reasons : — 1. He has a more clear, full, and constant view of himself and his interest than he can have of his neighbors; therefore he must be more ali'ected with the former, and it will be more the object of his concern than the latter. As man is not om- niscient, and his mind cannot comprehend universal being, but is limited in his views and exercises, he must be most affected with those objects which are most in his view. This is right, and his duty ; and not to be thus affected is incon- sistent with general benevolence. 2. Every person has a more particular and immediate care of himself committed to him by God than of his neighbor. As he is under greater advantages to know his own state and circumstances, wants and enjoyments, and promote his own interest in general, than another can be, so this concern is more especially committed to him, which is a further reason why he should pay a greater regard to it than to that of his neighbor, though in itself as great and important as his own. This is not selfishness, but the genuine exercise of disinterested benevolence. Thus, a man who has a benevolent regard for a whole com-, munity or kingdom, and is equally a friend to every part and each person of that community, and equally exerts himself for the welfare of each, so far as they come under his notice, when he is fixed in a particular town, and thereby obtains a clearer knowledge of their circumstances, both good and evil, and of the best means to promote their greatest happiness, he will necessarily turn his attention to them more constantly and in a greater degree, and be more sensibly affected with their mis- eries and enjoyments than with those of the neighboring towns. And of the inhabitants of this town, they whose cir- cumstances and interest are most in his view, and who by their particular situation and connection are most under his care, will have the first and greatest share of his attention and benevolent regards. This is no evidence that he is selfish ; it is the natural, genuine exercise of general benevolence. This view may serve to show us one reason why, in many cases, it is so difficult to distinguish that self-love which SELF-LOVE NOT HOLINESS. 25 consists in selfishness, from the benevolence which is its con- trary, and why these are often confounded and taken for the same thing. That self-love which consists in selfishness has self for its first and supreme object, and is extended to others only as they are view^ed as more or less favorable to the interest of self, as such. Thus selfishness may extend to a whole community, and each individual member of it, because the selfish man consid- ers their welfare as connected with his own. And as his wel- fare is commonly in a higher degree and more sensibly con- nected with the welfare of those who are nearest to him, especially those who love him, he will have a greater regard still for them and their welfare, purely from selfishness or for his own sake. And since his near relations, his own family and children, are in a sense a part of himself, and his interest and happiness are in a peculiar manner dependent on theirs, his selfish regards will be more particularly extended to them. In this respect there is in selfishness a resemblance to what is found in benevolence, which, though it consists in disinterest- ed good will to the whole, is, as observed above, nevertheless exercised by the benevolent person to individuals, and more strongly to those who are more nearly connected with him, and more particularly to himself. There is, however, a great difference and opposition in these two kinds of aflection, which appears from what has been already said. This selfish affection, though extended to the whole community with which the selfish man is connected, is at bottom nothing but love to himself. This is the foundation and centre of his love. He in reality loves nothing but him- self, and regards others wholly for his own sake. Therefore, when he considers their welfare as inconsistent with his own, or ainy way opposing or impeding his interest, his heart will turn against them and hate them, whatever be their connection or relation. On the other hand, the regard to a man's own interest, which is included in general good will, is not love of himself, as such. There is nothing contracted and selfish in this aftection, which is founded on his good will to the wholes This brings into view another thing, in which these two sorts of love of self differ and oppose each other. He whose regard to himself and his own interest does not arise from selfishness, but general benevolence, is ready to give up his own personal good for the sake of the whole ; he desires no good for himself unless consistent with the common good. Whatever supposed good of his own or of another interferes with the greatest general good, is no good to him, but the object of his aversion in this view of it; so that all his own VOL. III. 3 26 THE NATURE OF HOLINESS. particular interest is subordinate to that of the whole. This is necessary when regard to ourselves is but a branch of gen- eral good will. Thus the interest of the benevolent man is the common interest, and he has no other. In a word, ho subjects and devotes himself and all things to the glory of God, and the happiness and glory of his church and kingdom, — which is the greatest universal good, and includes the highest good of the creature, — he having no other interest but this. But that self-love which consists in selfishness is, in this respect, most opposite to this. So far as the heart is governed by this it does not, it cannot, give up its own private good for the sake of the greatest public good, since, by the supposition, he knows no good but the former, and every thing is by him subordinated to that. But enough has been said to show the difi'erence and opposition there is between selfishness and that regard and concern a benevolent person has for his own interest, as a part of the whole, which is necessarily implied in general benevolence. It has been said, though inordinate self-love is sinful, it is not so in itself, but when joined with love to God and our neighbor, and subordinate to the general good, it is a virtuous, holy affection ; and to confirm this, the divine command has been alleged — "Thou shalt love thy neighbor as thyself. ^^ "Here," it is said, "we are commanded to love ourselves as much as our neighbor. Self-love is, therefore, not a sin, but a duty, so long as it does not exceed due bounds." Upon this the following things may be observed : — 1. It is utterly unaccountable, and carries in it a direct con- tradiction, that the same affection, when exercised in a certain limited degree, should be holiness, but when exercised in a higher and stronger degree should not only have less holiness, but change its nature and become sin. This none will assert after due attention, yet this is asserted in the proposition under consideration. However self-love may be restrained, it is still self-love, and of the same nature with that which is under no restraint, and therefore as opposite to holiness, though not to so great a degree, and the bad effects of it may not be so great or so manifest. A devouring beast of prey, when confined in a cage, may not be so mischievous, or ap- pear so dreadful, as when let loose and destroying all before him ; but his nature is not changed by his confinement ; he is still in his nature not a harmless creature, but a beast of prey. 2. This self-love cannot be subordinate to the good of the whole; it is contrary to the very nature of it, and implies a contradiction. It seeks to advance self only, and subordinates SELF-LOVE NOT HOLINESS. 27 every thing to this, and therefore will not consent that self should be subordinated to any thing else, or have any rival. Whenever it consents to this it is no longer self-love, but gen- erous, disinterested affection — as contrary to selfishness as mercy is to injustice and cruelty. Such a consent and change is, however, impossible, being a contradiction. This affection must be rooted out, or counteracted, and a directly opposite atfection must take place in order to a person's subordinating his own personal interest to any other interest whatsoever. Therefore, if they who speak of self-love so regulated as to be subordinate to a proper regard to others, and to the general good, mean any thing which is consistent and agreeable to the truth, they must intend that regard to ourselves which is not self-love, but real benevolence to the whole, and respects ourselves as part of the whole only. This regard to ourselves, as has been shown, is always, of necessity, subordinate to the good of the whole. 3. Self-love is so far from being enjoined or approved in the command, " Thou shaft love thy neighbor as thyself," that it is utterly forbidden. Self-love is wholly a partial affection, giving all to ourselves and nothing to our neighbor, and is, therefore, opposed to love to him, especially to loving him as ourselves. Nothing but universal benevolence can be obedience to this command; and so far as this takes place it is obeyed, and self-love is opposed and mortified. This benevolence, as has been shown, implies a proper regard to ourselves, and an equal regard to our neighbor — having all that impartiality, and love to our neighbor and ourselves, which this law recpiires. And, by the way, this is a clear evidence that universal benevolence, with the affection implied in it, is that in which all holiness consists, since no other kind of love is obedience to this com- mand ; but he who has this does of necessity love his neigh- bor as himself. On the whole, it appears that three different kinds of affec- tion have been called self-love. The first is neither sin nor holiness, but is equally implied in both. The two last are directly opposed to each other, the latter being general, disin- terested benevolence, extended to ourselves as included in the whole, and is the same holy love which has God and our neighbor for its object. The other is contracted selfishness, by which self only is regarded, and exalted above God and our neighbor and in opposition to the general good, and is, in every degree of it, sinful. This selfishness is properly called self-love^ and in this sense the word will be used in the follow- ing inquiry : — 28 THE NATURE OF HOLINESS. That universal benevolence is the whole of holiness, and, on the other hand, all sin consists in self-love, will more fully appear by the following consideration of each in its exercises and fruits. Universal good will comprehends all the love to God, our neighbor, and ourselves, required in the law of God, and therefore must be the whole of holy obedience. Every pious sentiment and affection is comprised in this, and all piety in words and practice is but an expression of this love. Where this love is not, all outward expressions of piety in words and actions are emptiness and hypocrisy. Let any serious person think what are the particular branches of true piety ; let him view each one by itself; and, when he has discovered the nature and essence of it, he will find that disinterested friendly affection is its distinguishing characteristic. For instance, let fear and reverence of the divine Majesty be considered in this view. What but love and friendly affection distinguishes this from the fear and dread of devils ? All the holiness in pious fear, by which it is distinguished from the fear of the wicked, consists in love. Leave all disinterested friendly affection to the divine Being out of fear, and all holiness is excluded. Again : if we consider what is contained in true gratitude to God, we shall find disinterested kind affection the only thing wherein it differs from the affection of the most wicked creature. Where there is no good will there is nothing in what is called gratitude better than that which the legion of devils exercised when they were so far gratified by Christ as to be suffered to destroy the herd of swine. But so far as good will is exercised, the goodness of God to us and others will excite holy gratitude, which is nothing else but good will to God and our neighbor, in which we ourselves are included, and correspondent affection excited and acted out in the view of the good will and kindness of God. And universal good will implies the whole of that affection and duty we owe to our neighbor. It all consists in the ex- ercise and expression of this, and those affections that are implied in it. The exercise and practice of lighteousness or justice towards our neighbor implies a benevolent regard to him and his interest. Where this is not there is no exercise and practice of justice in the heart, whatever is the external conduct; for justice consists in doing to our neighbor as we would he should do to us, or, in other words, loving our neigh- bor as ourselves. And where this benevolent regard to our neighbor is there is justice, for this love worketh no ill to our neighbor. And as righteousness, truth, and faithfulness are implied in universal benevolence, so are temperance and chas- SELF-LOVE NOT HOLINESS. 29 tity, or sobriety, in the proper restraint and government of our own appetites and passions ; for it is easy to see tiiat the undue indulgence of these is contrary to benevolence, as tend- ing to hurt others, or ourselves, or both, and so is opposite to the general good and the divine command, in which all the crime of such indulgence consists. In short, there is not any one virtue, or branch of godliness, humanity, or sobriety, not any duty we owe to God, our neighbor, or ourselves, that is not comprehended in universal benevolence, and is not necessarily exercised and practised so far as this affection takes place in the heart. And where there is no defect in the latter, the for- mer are found in their fulness and perfection ; for the whole is nothing but benevolence acted out in its proper nature and perfection, or, love to God and our neighbor made perfect in all its genuine exercises and expressions. On the contrary, all sin consists in self-love and what is implied in this. Self-love is, in its whole nature and in every degree of it, enmity against God. It is not subject to the law of God, nor indeed can be, and is the only affection that can oppose it. It cannot be reconciled to any of God's conduct, rightly under- stood, but is, in its very nature, rebellion against it; which is all an expression of that love which is most contrary to self- love. This is, therefore, the fruitful source of every exercise and act of impiety and rebellion against God, and contempt of him, that ever was or can be. Self-love, exercised and indulged, blinds the heart to every true moral excellence and beauty : this does not suit the taste of the selfish heart, but gives it disgust. Self-love is the foun- dation and reason of all that blindness to spiritual things — to God, his glorious character, works, and kingdom — which the Scripture represents wicked men to have, and is, therefore, the source of all the errors which men imbibe, as well as all the open idolatry in the heathen world, and false religion under the light of the gospel. All this is agreeable to that self-love which opposes God's true character; and under the influence of this men go off from the truth, and believe, love, and practise a lie, — it being itself the greatest practical lie in nature, as it s^s up that which is comparatively nothing above universal existence. Self-love is the source of all the profaneness and impiety in the world, and of all pride and ambition among men, which is nothing but selfishness acted out in this partic- ular way. This is at the bottom of all the worldliness and sensuality that men run into, as it blinds their eyes to all true good, contracts their hearts, and sinks them down, so that they look upon worldly enjoyments to be the greatest good, 3* 30 THE NATURE OF HOLINESS. and that in which their true interest lies. This is the spring of all the hatred and ill will, strife and contention among men ; for this leads men to hate and oppose all those whom they view in the way of their own selfish interest. This is the source of all falsehood, injustice, and oppression under the sun, in which men are, through their selfishness, seeking, by undue methods, to invade the right and property of others. Self-love produces all the violent passions, envy, wrath, clamor, and evil speaking, of which men are guilty. Take away selfishness, and all these would cease immediately. And if there be any other sin, any thing which is contrary to the divine law, it is briefly comprehended in this fruitful source of all iniquity, self-love. And hence we may see that holy love is wholly a disinter- ested affection, and in what sense it is so. Self-love is wholly an interested affection, as self is the only object of it. Holy love has no regard to self, as self, but is a regard to the greatest general good and interest, the glory of God in the highest glory of his kingdom, and the greatest good of the creatioq. So far as a man exercises holy love, he has no other interest but this, as all is devoted to this, and given up for the sake of it. And, in this sense, all his love is disinter- ested, as it seeks not any self-interest, but the contrary. He who exercises this disinterested love has pleasure indeed, and is pursuing an interest and happiness, though it is not a selfish interest, but that in the pursuit of which he renounces what self-love seeks. A judge is said to be interested in a cause he is to decide so far as his own personal interest is concerned in it, and his self-love will influence him to take one side rather than the other, which renders him unfit to judge the cause. But if his own personal interest is not concerned in the case, and there be nothing to bias him to one side rather than the other, he is said to be disinterested. And though he may be bribed, or some way interested in the matter, yet if he is not at all influ- enced by this, and decides the cause contrary to the dictates of self-love, he is said to act disinterestedly. In such a sense as this, all holy affection is disinterested. Such a judge, when he renounces all selfish considerations, and espouses the cause of the widow and fatherless, and delivers them from the hand of oppressors, has an interest which he seeks, but not an interest which selfishness prompts him to pursue; and the more he interests himself in the cause of the poor, helpless widow, and the greater pleasure he takes in helping her, the more disinterested are his exertions and conduct, and the more is self-love counteracted and mortified. So he, who, in the exercise of holy love, pursues the glory WHAT IS HOLINESS ACCORDING TO REASON. 31 of God and the highest interest and happiness of his kingdom, which includes the greatest good of his fellow-creatnres, pur- sues the best, the most important interest, and has the most noble, refined pleasure in the exercise of this affection ; yet in all this he is wholly disinterested, as he opposes selfishness and all regard to self, which is not implied in being thus de- voted to the greatest general good, and forsakes the whole interest which self-love seeks, for the kingdom of God's sake. SECTION V. Tho. foregoing Account of Sin and Holiness shoivn to be agree- able to Reason. I. It is most reasonable that the common and greatest good of the whole should be sought by every particular member of it ; that every one should be so devoted to the good of the whole as to give up the less good of individuals, and conse- quently his own personal interest, whenever inconsistent here- with. Thus, it is highly reasonable that a particular member of a community should cheerfully give up all his personal in- terest, his whole estate, and even his life, when this is evidently necessary to save the whole nation from ruin. If a city is on fire, and in order to stop its progress and save the city it is necessary that the house of a particular person should be totally demolished, he should with pleasure give up his house to be destroyed, however magnificent and costly, and though it con- tains all he has in the world. If in this case a man should hesitate a moment, and be inclined to save his own house to the utter destruction of the whole city, every one would con- demn him as acting a most unreasonable, sordid part. But if he is such a friend to the city, and interests himself so much in its welfare as to take more pleasure in saving it, even at the expense of all he has in the world, than a selfish man can have in whatever he possesses, he will be applauded as one of an excellent spirit. And every one must grant he ought i6 be imitated by all. And it is reasonable that every one of the society should be regarded by the rest, according to his impor- tance and worth, his disposition and ability to promote the greatest good of the whole community. But this is universal, disinterested benevolence. Nothing but this will form men to such exercises and conduct. But where this benevolence reigns in every heart, each one will be thus a friend to all. He who has this benevolence, v/ill, by it, be united to the grand community of the universe, including 32 THE NATURE OF HOLINESS. all existence, and be devoted to the good of the whole. And IS this is comprised in the glory of God, and the perfection i'.nd happiness of his kingdom, this will be the object of his affection, and he will subordinate all to this, and in so doing will act a most reasonable part. On the other hand, nothing can be more unreasonable than that every individual should be altogether selfish, and seek his own personal interest only, not caring what becomes of the community, or any belonging to it, further than his selfishness prompts him to it, being ready at any time to sacrifice the public, and the greatest good of every individual to his own private advantage, however important and worthy he is, and whatever obligation he is under to him. This carries in it every thing mean, mischievous, and per- verse. But this is self-love. This is the nature and tendency of every degree of it, though it may be many ways under re- straints, and often put on the appearance of benevolence and friendship. II. This universal benevolence alone can produce the strong, happy union of intelligences which reason teaches must be the attendant of holiness. It fixes each in his proper place, and eft'ects the highest and most beautiful harmony con- ceivable. III. Reason teaches that universal benevolence is the high- est good of intelligences. This makes every one a wise, hearty friend to all the rest, and devotes him to the public good ; by which the highest common good has the greatest possible security, and is advanced to the utmost. Should a king and his subjects be thus united in the most perfect friendship to each other, and entirely devoted to the highest general good, each one knowing wherein it consists, and the community having wisdom to contrive and power to execute the best means to effect it, there would be no evil in this king- dom but what is necessary to promote the general good, which would be advanced to the highest degree ; and it must be, in this respect, the most happy community imaginable. And this raises the happiness of each individual to the highest pitch' his capacity will admit. For his universal benevolence will necessarily put him in possession of the good of the whole, and of every particular, so far as he per- ceives it, and in proportion to the degree of his benevolence. By his (lisinterested good will this is become his good, or he enjoys it as much as if it were his own personal good, whereby he has immensely more happiness than in any other possible way. And, in proportion to his good will to the whole, he takes pleasure in others who are friends to the same ; and WHAT IS HOLINESS ACCORDING TO REASON. 33 must be filled with a ])eculiar satisfaction and delight while he sees all around him not only delighting in himself", as a friend to the whole, but devoted to the general good. This may be applied to the grand community — the kingdom of God — which comprehends God, the supreme King, and all who are voluntarily united in subjection to him. The reason of man cannot invent any way to secure and promote the happiness of this community, unless universal benevolence be introduced. And no other kind of virtue is necessary to the highest conceivable good of the whole and every individual.* But self-love, when it has its genuine, unrestrained influ- ence, destroys all public good. This is the mother of all the lusts which bring evil into the universe. It prevents indi- viduals enjoying the good of others, and indeed blinds them to all true happiness. It contracts the mind and degrades it below the proper pursuits of a rational creature, and entails misery on its unhappy subject. IV. The natural world, we know, was created for the moral, and it is generally granted that the former is an emblem of the latter. We may hence expect to find that in the former, which bears a conspicuous analogy to holiness, the perfection and glory of the intellectual system. And this must be the general law of attraction, the common bond of union in our material system, by which all bodies are mutually attracted, and tend to one centre ; every part, while it attracts, being also attracted by the whole, is fixed in its station and extends its influence to all ; so that each particle has, in a sense, a regard to the whole, and contributes to the general good. This is the source of the order and beauty so obvious in our world. The sun, the centre of all, spreads his kind influence over the whole ; and each inferior body, at the same time it pays a due regard to all other* bodies, pays him a supreme regard. This is one most simple affection, universal attrac- tion— a most clear, striking resemblance of universal benev- olence in the moral world, in which all its union and glory consist. Further, the repulsive quality found in some bodies, by which they resist others, and which, should it universally obtain without control, would issue in the destruction of the material world, is an apt representation of self-love. Thus reason, nature, and, I may add, general experience, join to |)oint out universal benevolence as the sum of all holi- ness. Hence almost all writers on morality have made virtue * This might be more particiilarlj^ illustrated, but is left to the pleasing con- templation of the benevolent friends of Christ and his kingdom. 34 THE NATURE OF HOLINESS. to consist chiefly, if not altogether, in what they call universal benevolence; though many of them have left God. and his kingdom, the great object of true benevolence, out of their system ; nor have they distinguished properly between be- nevolence and self-love. SECTION VI. Holiness, as taught in divine Revelation, consists in universal Benevolence. The Holy Scripture is the best and only sure guide in Jetermining the question before us, which has therefore been kept in view in what has been already said ; but we shall now consult it more particularly. I. The revealed law of God teaches what true holiness is. This is the only standard of all moral excellence and per- fection. It is not only the standard of all holiness in the creature, but is a transcript of God's moral perfection. Nothing more is necessary, then, in order to know what holiness is, in God and the creature, but to understand this law. Our Savior has taught us, as has been before observed, that all the law requires is love ; consequently holiness must con- sist wholly in love. We have considered what kind of love this must be, and arguments have been oflered to prove it consists in universal, disinterested benevolence ; at the same time, what is meant by this has been explained. Our present inquiry is, whether this is the love required in the divine law. The answer is not ditficult to him who will attend. The law does not require self-love, but love to God and our neighbor ; not from selfish moHves, which is nothing but self- love extended to them, merely because of our connection with them, or the benefit we have received or hope to receive from them, or because they love us. Our Savior tells us this is not holiness, but consistent with being wholly sinful. " For if ye love them which love you, what reward have you ? Do not even the publicans the same?" (Matt. v. 46.) Let any one consult his own sense, whether he accepts that as true respect and love from any one which appears to be wholly selfish, being nothing but a regard to the benefit to himself which he hopes to receive from him. He will at once feel that this has nothing of the nature of true love, but is a mean, sordid affection, which he cannot but despise. And this is the sense of all mankind in their own case, however they may put oif their Maker with such selfish affection, and SCRIPTURE HOLINESS. 35 think he will accept it at their hands as true love and holiness. Thus tire degenerate priests in Israel offered that to God which would affront their governor had they offered it to him, nor would they accept it from their neighbor. (Mai. i. 8.) The love to our neighbor, which God's law requires, is cer- tainly universal, disinterested good will, since it is a love which will dispose us to do good unto all men, and must extend to our greatest enemies ; for no love but this will do so. Therefore, when Christ himself gave an instance of this love, he produced one in which there is nothing but the most disinterested goodness — benevolence towards an enemy in distress. (Luke x. 25-37.) This we are sure he would not have done, if this were not the very love required in the com- mand. And he expressly declares that the command does not mean a love to our neighbor, as distinguished from our enemy, as it was then understood by the Jews, but love to enemies, which wishes them well and will lead us to do them good, however injuriously they treat us. (Matt. v. 43, 44.) And is it not very unreasonable to suppose that the second command, which our Lord says is like unto the first, requires something of a different kind, though it is called by the same name — love? There can be no difference but what arises from the very different objects of this same love. St. John teaches us that love to God and to our brother or neighbor is inseparable; that he who' loves one of these, cer- tainly and necessarily loves the other ; which could not be, if love to God was different in kind from love to our neighbor. " If any man say, I love God, and hateth his brother, he is a liar. Whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?" (1 John iii. 17; iv. 20.) It is to be observed, that the love to our brother here spoken of is the love of good will, expressed in showing kind- ness to him; and, indeed, the apostle speaks of no other kind of love in this epistle, as every instance of love which he men- tions is love of benevolence. Now, if love to God is not dis- interested good will, how can this imply good will to our brother, or lead to it, so as to form an infallible connection ? It has been said, that he who loves God is hence led to love his neighbor, in obedience to God's command and from his example, who is good to all ; and not because love to God and kind affection to our neighbor is the same kind of love. To this it may be answered, — 1. That love to God, which is not disinterested good will, nor implies it, is no principle of obedience to the divine com- mand, and can have no tendency to it. No love will dispose 36 THE NATURE OF HOLINESS. men to obey God but the love of " good will," (Eph. vi. 7,) or the love by which they are true friends of God. He who does not obey God from this motive, does not obey him at all. He is influenced only by fear, which none will say is true obedi- ence. Therefore, they who assert we are led to love our neighbor purely because God commands it, and from love to him, if they attend to their own ideas, will find they suppose this to be love of good will, which is the very thing they are attempting to oppose, and so contradict themselves in the supposition they make, and really grant all we assert. 2. If love to God which implies no good will to him could induce to obedience in any instance, it would not dispose him to obey this command, and exercise good will to his neighbor, and such command will not in the least influence him to it. If his inducement to love his neighbor is wholly from selfish principles, which is always the case where there is no disinter- ested good will, it is, by the supposition, not love of his neigh- bor, but of himself only, and is so far from obedience to the divine command that it is rebellion against it. 3. God's universal, disinterested good will cannot be a mo- tive to love our neighbor with the same good will, any further than we are pleased with it; for we are never disposed to imitate what we dislike. But to be pleased with this good- ness of God, supposes our hearts to be in the exercise of the same ; for benevolence is implied in taking pleasure in benevo- lence, as has been shown. This, therefore, supposes that good will is implied in that love to God which leads us to the love of good will to our neighbor ; so supposes the very thing it is adduced to oppose. Thus impossible is it to account for that inseparable con- nection of love to God with good will to our neighbor, which the Scripture asserts, unless this love, in these two branches of it, is the same in kind. But if love to God is, in its nature, universal, disinterested good will, the Scripture representation appears consistent and intelligible. Thus it appears that the love required in the law of God is universal, disinterested goodness in all its branches, attendants, and fruits ; therefore, this is holiness. But it must he further observed, — God, in giving such a law, requiring such love, has expressed his universal, disinterested goodness, and showed that his moral character consists in love. We have good authority, therefore, even from the divine law, to say that God is hue. His love is as really expressed in the law as in the gospel. In the latter, this disinterested love and goodness which appears in the law is expressed and acted out in a more full and SCRIPTURE HOLINESS. ii7 glorious manner and degree, and set in a more affecting and striking light. In this sense, the law is good; it is love, and goodness, as really as the gospel. And a6 the divine hoLness is expressed in the law, in requiring love, so the creature, by exercising this same love, is a partaker of God's holiness, or of the divine nature, as the Scripture represents the matter ; he is transformed into the image of God; or, as St. John ex- presses it, '' God is love, and he that dwelleth in love dwelleth in God, and God in him." * (1 John iv. 16.) Objection. The law is not all love and goodness. It re- quires love, indeed, but it is guarded with the most awful sanction, and curses him who does not obey it perfectly. This is not an expression of love, but strict and awful justice. What love can there be in cursing a sinner and punishing him forever? Love is exercised in saving sinners, but not in damning them. Answer. He who is infinitely good, is in the same degree an enemy to all opposition to the highest good. This will be the greatest, the only crime in his view ; and from this love, he will be disposed to maintain his law, which requires love, in the punishment of all such who turn enemies to the great- est good of being, according to their desert. This is the only way in which this love can properly express itself in the divine law. Had God commanded love, and not threatened the con- trary with the most dreadful punishment, he would not have expressed his love and goodness, as he has done by this threat- ening. In this view, divine justice is nothing but the most perfect love and goodness, exercised in a proper way against the enemies of this goodness, and manifested in hating and punishing such. And the sufferings inflicted on the Son of God, when he stood in the place of sinners, and the eternal punishment of the wicked in hell, are the necessary effect and proper expression of divine love, even that same love which is expressed in the precepts of God's law, or by any other me- dium. This is nothing but universal benevolence, which seeks the greatest good of the whole, properly expressed in this way. Divine love comprehends wisdom, justice, truth, and faith- fulness, and every moral perfection and excellence whatsoever.-}' * It is observable, that as the apostle says here, "He that dwelleth in love, dwelleth in God, and God in him," he also says, " He that keepeth his com- mandments, dwelleth in him, and he in him." (1 John iii. 24.) Whence it ap- pears that dwelling in love and keeping God's commandments is the same thing ; consequently, love comprises all the obedience required, or, as St. Paul says, '< Love is the fulfilling of the law." t Wisdom consists in proposing the wisest and best end, and pursuing it by the most proper means. This is comprised in universal benevolence, which fixes on the greatest good of the whole, and seeks it as the supreme, ultimate VOL. III. 4 38 THE NATURE OF HOLINESS. What is called by these different names is but one most simple thing, even divine love; for God, in his wliole moral character, is love. Take away love and goodness, and there will be neither wisdom, truth, faithfulness, nor justice, for they have no existence but in the exercise of love ; and love implies all these, and necessarily acts out so as to form a character properly denoted by these names, as it appears to creatures in different relations, and respects different objects. The law of God, then, leads us to consider holiness as con- sisting in universal disinterested good will, considered in all its genuine exercises and fruits, and acted out in all its branches towards God and our neighbor. This holiness is exercised towards God in such a regard and kind affection for him as to be wholly devoted to his honor and interest, and the honor and glory of his kingdom, and seek it as the high- est and ultimate end. This good will, exercised towards God, his kingdom and interest, with all those affections it comprises, is to love God with all the heart. This same holi- ness, or love, is exercised towards our neighbor in wishing and pursuing the greatest good of all, and of ourselves as in- cluded in the whole, and in all that disinterested affection which is necessarily implied in this. And let it be observed here that this love to our neighbor, as it regards the greatest good of the whole as its chief object, and respects the good of individuals as included in this, — and as the greatest good of mankind consists in being the volun- tary subjects and servants of Christ, in belonging to his king- dom, and promoting the highest interest of that, — this love, I say, is not really a distinct thing from seeking the glory and kingdom of God, as these perfectly coincide. In seeking the glory of God, and interest of his kingdom, we necessarily seek the greatest good of mankind ; and, so far as we are devoted end. He who has not universal benevolence does not propose and pursue the wisest and best end, but is wholly blind to it: thus universal, disinterested goodness appears to be that in which all true wisdom consists. This, there- fore, must be the holiness which is called wisdom in Scripture ; and its oppo- site, selfishness, is the foolishness which is there opposed to wisdom. It may be also observed here that righteous and holy often mean the same thing in Scripture ; and righteousness frequently intends holiness, and is often used to express the whole of God's moral character, though it is many times used in a more limited sense, and intends holiness, as exercised with regard to some particvilar object ; but it never signifies any thing which is not holiness and does not comprise love ; and the whole is comprehended in universal, disinterested benevolence. He who has this is righteous; his heart is right towards all beings, and disposed to give every one his due. This is righteous- ness in the most proper and comprehensive sense of the word, and withoiit this love there is no righteousness. Hence righteousness seems to be put some- times for goodness and mercy. (Ps. xxxvi. 10; Ixxxix. 16; ciii. 17; cxliii. 11, 12; cxlv. 7.) So holiness evidently means the divine goodness. (^Ps. xxx. 4 J xcvii. 12.) SCRIPTURE HOLINESS. 39 to their best interest, we act as friends to God, and seek his honor and the interest of his kingdom. The whole, therefore, is summed up in seeking first the kingdom of God, or making this our supreme and ultimate end, so as to be willing to do or suffer any thing that shall be necessary or proper to pro- mote this. In this the love of God and our neighbor centre in one point, so that they cannot be divided ; and this affec- tion, in which all holiness consists, really has but one object, viz., the kingdom of God. Our divine Teacher sets the matter in this light, and speaks as no man would have spoke, when he directs men to seek the kingdom of God as the only object of their pursuit, for the sake of which he commands them to forsake every other interest. (Matt. vi. 33. Luke xii. 31; xviii. 29.*) That love to God and our neighbor which seeks the great- est good of the whole, the greatest display of the divine per- fections, and the highest happiness of the creation, will fix and centre in this as the grand object, for this comprises all the good in the universe — all things being made, and every thing ordered and done by God for the sake of this, and in order to bring it to the highest perfection and glory, and that it may comprise the greatest possible good. Nothing is of any worth in God's view any further than it may serve to promote the glory and happiness of this kingdom ; and all the holiness of creatures consists in that love which has this for its great object, and desires and pursues this as the great and only interest, to which every thing else is subordinated. * In Matthew the words are, " Seek first the kingdom of God and liis right- eousness." The kingdom of God is the kingdom which Christ is erectiicg and bringing to its highest perfection and glory, and comprehends God's moral kingdom in its whole extent, in which is the full and most complete display of the divine perfections, or glory, and all the good and happiness of the creation. This is "that great city, the holy Jerusalem," which St. John saw "descending out of heaven from God, having the glory of God." (Rev. xxi. 10, 11.) To seek this kingdom first is to make the interest, happiness, and glory of it our ulti- mate end,' so as to do all for its sake, and subordinate every thing to this. This kingdom, considered in its full extent and all its appendages, is the firsi:, the only object of the desires and pursuit of Christ himself; so that, in these Avords, he directs his disciples to imitate him, and be holy as he is holy. By " his righteousness " is not meant any thing distinct from " the kingdom of God." It intends the divine perfections displayed in this kingdom in the glorious work of redemption, including the salvation of the redeemed and the complete overthrow of all his enemies. In tliis sense the word is used in the following passages : " The Lord God will cause righteousness and praise to spring forth before all nations." "And the Gentiles shall see thy righteous- ness, and all kings thy glory." (Isa. Ixi. 11; Ixii. 2.) "Hearken to me, ye that follow after righteousness, ye that seek the Lord : for the Lord shall com- fort Zion. My salvation shall be forever, and my righteousness shall not be abolished. Hearken unto me, ye that know righteousness, the people in whose heart is my law ; fear ye not the reproach of men : for the moti. i^hall eat them 40 THE NATURE OF HOLINESS. II. It will serve to confirm what has been observed con- cerning the law of God, and further show what true holiness is according to Scripture, if we consider what is that divine love which is there represented as the holiness of God, or that in which his moral character and glory is revealed, in con- formity to which the holiness of man consists. St. John says, " God is love : " by which it is evident he means to express the whole of God's moral character; and we have a good warrant to take his words in this sense from the divine law, which is a transcript of God's moral character, and requires nothing but love. The apostle tells us how this love appears, and wherein is the greatest manifestation of it to man, viz., in giving his Son to die for the redemption of man, and acccomplishing all that good which is comprised in it. " In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him." (1 John iv. 8, 9.) This is wholly love of good will, as expressed in the highest act of kindness, and is the most perfectly disinterested love, as it is exercised towards enemies. This is elsewhere spoken of as that in which the love of God appears in its greatness, excel- lence, and glory. " But God commendeth his love towards us, in that, while we were yet sinners, Christ died for us." (Rom. V. 8.) This highest instance of the most disinterested benev- olence is thus spoken of, as that in which the divine character, or God's holy love, is acted out and set forth to our view. It hence appears that disinterested benevolence is the love in up like a garment, and the worm shall eat them like wool ; but my righteous- ness shall be forever, and my salvation from generation to generation." (Isa. li. 1-8.) Here, to "follow after righteousness" and "seek the Lord" is to seek first the kingdom of God and his righteousness. And God's righteousness and his salrafioii mean the same thing. This being so, when St. Luke mentions this injunction of oiu' Lord, he puts it in the following words : " But rather seek ye the kingdom of God" — tliis including the whole; for if "his right- eousness" was not included in this, it would not be omitted. The same thing is inculcated by Christ when he directs and encourages all to subordinate every thing, however dear to them, to this grand interest, and forsake all "for the kingdom of God's sake." (Luke xviii. 29.) It is observa- ble that in a parallel text, (Mark x. 29,) instead of "the kingdom of God's sake," the words are "for my sake and the gospel's," because those words ex- press the very same thing. The kingdom of God and the gospel are the same ; therefore, to preach the gospel is to preach the kingdom of God. (Luke iv. 43 ; ix. 2, 60. Acts XX. 25.) And it is called the gospel of the kingdom of God. (Mark i. 14.) And as this is Christ's kingdom and interest, comjirising himself and the whole which he seeks, whatever is done for the sake of the kingdom of God is done for his sake. The holiness of the Mediator is wholly exercised in seeking this kingdom ; his righteousness, by which sinners are justified, consists in what he did and suffered for its sake. And the holiness of men consists wholly in seeking this kingdom, which is love to God and their neighbor, or universal disinterested benevolence. SCRIPTURE HOLINESS. 41 which God's holiness consists. Therefore we are called upon to imitate this love of God, as that by which we may be like him, partakers of his holiness. St. John says, when speaking of this love of God, " Beloved, if God so loved us, we ought also to love one another. If we love one another, God dwell- eth in us, and his love is perfected in us." If we love one another with that love which God exercised and manifested in giving his Son to die for us, we by this are conformed to God, his image is in us, and his love, which is his holiness, is com- plete and perfect in us. What words could more expressly declare that the divine holiness consists most essentially in disinterested goodness, and that, in the exercise of this, we are, holy as God is holy ? To the like purpose is what Christ says to his disciples. When he is recommending to them the highest exercise of disinterested benevolence, in love to their enemies, he tells them that they would hereby imitate God, who is good to his enemies ; and then says, " Be ye therefore perfect, even as your Father which is in heaven is perfect." (Matt. V. 44, 48.) According to this, the holiness and perfec- tion of God and his people consist, so much at least, in dis- interested benevolence, that there is no moral perfection with- out it in God or the creature. The reader will observe how exactly parallel these words of Christ are to those of St. John we have been considering. He says, if we love one another with a love of pure benevolence, like that which God exercised in giving his Son to die for sinners, " God dwelleth in us, and his love is perfected in us." Christ says, that in the exercise of this love, his disciples shall be perfect, as their heavenly Father is perfect. The same thing is declared by St. Paul. When speaking of God's love and mercy to sinners in forgiving sin, and of the love of Christ in dying for sinners, which are instances of dis- interested goodness, he says to the Ephesian Christians, " Be ye therefore followers of God, as dear children, and walk in love." (Eph. iv. 32; v. 1, 2.) Here he directs Christians to disinterested benevolence, by which they would imitate God's holiness, exercised in love to sinners. Thus we see the holy love of God is represented as consist- ing in disinterested benevolence and goodness, the highest and* most remarkable exercise of which appears in redemption, in giving his Son to die for sinners, that they might live through him ; and that the holiness of men consists in imitating this benevolent love. Hence it appears, that, according to Scrip- ture, holiness consists in benevolence and what is implied in it, and in nothing else. < Objection. It is granted that holiness consists in part in 4* 42 THE NATURE OF HOLINESS. ' love of benevolence, especially as it respects indigent crea- tures; but God's holiness does not consist wholly or chiefly in good will to men, but in love to himself; and the holiness of men consists principally in love to God. And it does not appear from these Scriptures that this love to God, either in God or the creature, is of the nature of benevolence, but may be something else, and so holiness may not consist principally in benevolent, disinterested affection. Ans. 1. According to these Scriptures, God's love of benev- olence is spoken of as the most bright and striking expression of the excellence of his nature and character, or his holiness; and that love in us which is an imitation of this love of God, is represented as that in which our conformity to God consists, which could not be true, or a proper representation, if holiness consisted chiefly in something of another kind not included in this. We have therefore good ground to conclude from these passages, that this is the leading excellence, and the sum of all holiness in God and the creature, especially as holiness exercised toward the creature must be of the same nature with that of which God is the object. But more especially, as the object of holy love, God and the creation is, in a sense, one and the same, or are united in one object, the kingdom of God, as has been shown. According to this, loving our neigh- bor is really loving God, as love to God is implied in it. This seems to be expressed by St. John in the passage we have been considering. " No man hath seen God at any time ; if we love one another, God dwelleth in us, and his love is per- fected in us ; " i. e., by loving one another, while we see and converse with each other, with the love of benevolence and kindness in doing good to others, our love to God is expressed in the best and most perfect manner; especially as we herein imitate God, and follow him as his dear children.* Ans 2. If this love of benevolence, this amazing goodness of God's nature, expressed in redeeming sinners, and giving them eternal life through Christ, is so much the glory of the diviiie character, and such a clear and bright expression of his perfection and holiness, as is represented in Scripture, this ^ gives us reason to conclude that the love of which he himself is the object is of the same nature and kind with this, viz., an infinite benevolent regard to himself; and that his love to man, expressed in giving his Son for his salvation, is a stream, * Dr. Doddridge lias, I think, given the true sense of this text, in his para- phrase, in the following words : " But as he [God] is the great fountain of benevolence, if we love one another, it appears that God dwelleth in us, and that his love is perfected in us ; for this is the best proof we can give of our love to him, and of the prevalence of his grace in our hearts, transforming us into his image." SCRIPTURE HOLINESS. 43 and the brightest emanation from this fountain of love, and so shows the nature of the infinite divine love and holiness. Therefore creatures have no need of any thing but this love, in order to be like God, little images of his infinite benevolence. Ans. 3. God's love and regard to himself is not excluded, but necessarily included, in this instance of his benevolence to sinners, in giving his Son to die, that they, through him, might live. This love to himself must be kept in view, in order to see his benevolence in giving his Son to die for sinners ; for had God no benevolent regard to himself and care for his own honor, there would have been no need of giving his Son, that sinners might live, as a mediator would have been needless, in order to his being reconciled to sinners. So that God's su- preme regard to himself is supposed, yea, expressed and brought clearly into view, in giving his Son to the world. And it is that regard to himself and his own honor, which consists in benevolence and its attendants and fruits, of which his benev- olence to man is an emanation and fruit, or rather, they are one and the same thing, acted out in the work of redemption. In this view^, we may see how God's love in giving his Son to die for sinners is a specimen and most clear display of his holiness, which consists in benevolence, and why men are rep- resented as imitating God in the exercise of the love of benev- olence ; their love to God and one another being one and the same undivided affection. What God says to Moses, when he besought him to show him his glory, serves to confirm what has been said on the above passages of Scripture. In answer to Moses's petition, God says to him, " I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee, and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy." (Ex. xxxiii. 19.) God here tells Moses how he would show his glory, and what it consisted in, viz., goodness — sovereign goodness and mercy, which is the most disinterested benevolence possible. If God showed Moses his glory, by causing all his goodness to pass before him, then God's holiness, or his moral character, con- sists in goodness ; for holiness is his glory. And we are told how he did this : " The Lord passed by before him, and pro- claimed, The Lord, the Lord God, merciful and gracious, long- suftering, and abundant in goodness' and truth;* keeping * By truth nothing distinct from goodness is intended ; it denotes the immu- tability of divine goodness ; it is goodness that never fails, and may be dejiend- ed upon -with the greatest safety. Where there is no goodness, there is no truth and faithfulness ; and these arc properties essential to the goodness of God. 44 THE NATURE OF HOLINESS. mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear the guilty." (Ex. xxxiv. 6, 7.) Here there is nothing expressed but the highest. God- like benevolence, or disinterested goodness. This therefore is that in which God's glory consists ; consequently this is the divine holiness, and this is the glory into which men are changed by the Spirit of God, when they are made partakers of his holiness. When it is added, "and that will by no means clear the guilty," nothing is expressed contrary to goodness, or different from it ; but it expresses the peculiar excellence and perfection of God's goodness. It is a goodness which regards the great- est good of the whole ; a goodness which regards the interest and honor of the divine Being; so that none of his rights shall be given up, or his law set aside, in favor of man, that mercy may be shown to him. This is the thing meant by his not clearing or acquitting the guilty. This is the same goodn.ess which is opened and celebrated in the gospel, manifested in God's giving his Son to die for the redemption of sinners, and granting them pardon and life through him. In this, God's love and regard to himself, and goodness and mercy to sinners, are joined together as one and the same undivided thing. It is all divine benevolence, and it is the same goodness when it condemns and punishes the guilty as when it par- dons and saves the believer in Christ. This goodness, this disinterested good will, is the glory of God. In this divine holiness the glory of God's moral character consists ; and so far as men exercise this goodness, they are holy as God is holy. III. We are under great advantages to know what is true holiness, by the character and example of Christ. He is the great pattern of holiness, as it respects God and the creature, and the most bright and perfect instance of it that ever was or will be on earth, he has acted it out to the life. He is both God and man, and if we can find what is the true moral excel- lence of his character, we shall at the same time learn what divine and creature holiness is, as it respects both God and man. It wholly consisted in conformity to that law which he himself said was fulfilk-d by love to God and our neighbor. There- fore it all consisted in love; and if we properly attend to what he has said and done, we may, with the greatest certainty, determine the nature and kind of this love. His love to men was, in the highest degree, disinterested benevolence, as it was love to enemies, and such a regard for their good as to lead him to be willing to take their misery on himself, and bear it SCRIPTURE HOLINESS. 45 all, that they might escape and live forever. This is the high- est instance of pure, disinterested benevolence that ever was known, and it is commonly spoken of as such, and the excel- lency of it is owned to consist very much in its being in such a striking degree disinterested love and goodness. Thus Christ's example of love to men consists wholly in disinter- ested goodness. If this is left out, there remains nothing holy and excellent. His love to God was also a disinterested, benevolent love, as it was acted out in seeking and promoting the glory of God. He sought not his own glory, but the glory of Him that sent him. And this he himself speaks of as that in which the distinguishing excellence of his character consisted. (John vii. 18 ; viii. 50.) This was the great thing he pursued, as the work he had to do. " I have glorified thee on earth ; I have finished the work which thou gavest me to do." (John xvii. 4.) He subordinated every thing to this, and for its sake he gave up his own ease, and willingly endured the greatest sufferings. When in the view of his terrible sutferings he was reconciled to them and willing to go through them, it was from a zeal for God's glory ; and he expressed his whole heart in this matter, when he said, " Father, glorify thy name." (John xii. 28.) As if he had said, " Let God be glorified, and all my ends are answered ; for the sake of this I have undertaken this work, and am willing to go through the dreadful scene of sufferings that is before me." Thus, " Christ pleased not himself, but, as it is written, The reproaches of them that reproached thee fell on me." (Rom. xv. 3.) He pleased not himself, i. e., he sought not himself, was not in the least degi-ee selfish, but at the greatest distance from it. He had such a strong, disinter- ested, benevolent regard to the glory of God in the advance- ment of his kingdom, in the salvation of men, that all the reproach cast upon God by sin fell with its full weight on him ; and that he might vindicate the divine character, and take away the reproach that would come on God and his law if sinners were saved without a complete atonement, he took the reproach and punishment of sin on himself, that hereby God might be honored in the salvation of sinners. Thus he pleased not himself, but practised the greatest self-denial, and took all the evil on himself, that God might be glorified and sinners be saved. This St. Paul mentions as an example to his disciples, in following which, they must not please themselves, must not be selfish, and seek themselves, but the good of others, in the exercise of disinterested benevolence. (Verses 1, 2.) Thus he himself followed Christ, and imitated his holiness, while he 46 TITE NATURE OF HOLINESS. sought not his own profit, but the profit of many, that they might be saved.* (1 Cor. x. 33 ; xi. 1.) And here, by the way, we may see how Christ sought one undivided interest in the exercise of disinterested benevolence. He was devoted to the greatest general good, the glory of God in the salvation of sinners ; or that kingdom of God in which God is glorified in the highest degree, and all the good of the creature is comprised. So that his being wholly de- voted to the glory of God, in all he did and suffered, was not in the least inconsistent with his benevolence to man, nor did in any degree exclude it; but the latter is implied in the * When the apostle says, " I seek not mine own profit, but the profit of many, that they may be saved," he expresses the most disinterested benevo- lence, and a disposition to give up every thing that could be called his o\%-n, to promote the salvation of many. In this he followed Christ, who pleased not himself, and sought not his own profit, but gave himself away, delivered him- self up to infinite evil for the sake of others, that they might be saved. These words lead us to the true sense of that passage which has been so difficult to many : " For I could wish that myself were accursed from Christ, for my breth- ren, my kinsmen according to the flesh." (Rom. ix. 3.) The plain meaning of these words is, that he interested himself so much in the salvation of his breth- ren, that he was willing to give up all his own personal interest in Christ for their sakes, if by this means they might be saved. This is the genuine expres- sion of disinterested benevolence, which always gives up a less good for a greater, and the private good of individuals for the sake of the public good, or the salvation of mfyiy. Therefore, if the apostle could save all his brethren by giving up his own personal interest in Christ, he ought to be ready to do it ; for not to do it, in this case, would be to seek his own profit in opposition to the profit of many, and to act most contrary to benevolence and to the example of Christ, who gave himself a ransom for many, and was willingly made a curse that men might be saved from it. I know there have been many objections made to this sense of the words. It is said, this represents the apostle as willing to be an enemy to Christ, and to be damned forever, which is impossible. Answer. It is, indeed, a contradiction that he should be willing to become an enemy to Christ, in the exercise of that benevolence in which he imitated him, and acted as his friend ; especially that this benevolence should make him willing to be Christ's enemy. Eut no such ihhig is expressed in the words. The apostle might be willing to give up his own personal interest in Christ for the sake of the salvation of millions, and yet not be Avilling to be an enemy to Christ ; and, indeed, it was impossible he should be an enemy to him, while in the exercise of such benevolence, just as impossible as it was that he should be willing his brethren should all be lost, while he was ardently wishing their salvation, though it were at the expense of his own. As to his being wilHng to be damned, he was wiUing to give up all the hap- piness and suffer all the evil which was consistent with his benevolence to his brethren, and the love to Christ implied in this. But this benevolence was in- consistent with his being really miserable ; for he would be so gratified in their salvation by his means, and he so placed his happiness in this that he must be in a great degree happy, much more so than he could be in any possible enjoy- ment which he should have at the expense of their salvation, or while destitute of this benevolence. I am sensible this sense of the words is most contrary to aU selfish religion ; but it is perfectly consistent with that charity, that disinterested benevolence, which "seeketh not her own," but the profit of many, that they may be saved, without which it is impossible to be a true follower of ChrLst. SCRIPTURE HOLINESS. 47 former, and the more benevolence he exercised towards God in seeking his glory, the more love did he exercise and discover to man. So that Christ did not only seek the glory of God and the salvation of men, and express his love to God and man in the same actions, but this was one and the same undivided affection which centred in one and the same thing, the greatest happiness and glory of God's kingdom, or the greatest good of the whole ; so that he really sought but one thing, which is all comprised in the glory of God. And this may serve to remove a difficulty which has risen in the minds of some persons, with respect to this. They have asked, " If the ultimate end of Christ in what he did and suffered was the glory of God, so that this was the greatest, and, in a sense, the only thing he had in view, and this induced him to be willing to suffer unto death, how can he be said to lay down his life for man out of pure benevolence to him ? He never would have done this, had it not been for the love he had to God, and regard for his glory. What reason, then, has the sinner to thank him fordoing it out of love to him? Certainly, if he was chiefly influenced in this by love to God, his regard to man had but a proportionably small infiuence in this affair." The solution is, the benevolence which Christ exercised towards God and towards men is one undivided affection. The glory of God and the salvation of men by Christ are not to be distinguished as different objects of pursuit. Therefore in seeking the glory of God he sought the salvation of men, and in seeking the salvation of men he sought the glory of God, the one being necessarily included in the other. And in this does the holiness, the moral excellence of Christ consist, according to Scripture. Therefore we are left at no loss about the nature of true holiness in God and in the creature. It consists in disinterested benevolence, and all that affection which is included in this, in opposition to self-love. Objection. But Christ himself sought his own interest and glory, and had respect to the recompense of reward, " who, for the joy that was set before him, endured the cross," etc. (Heb. xii. 2.) Aixs. 1. Jesus Christ, in the exercise of disinterested benev- olence, sought the glory of God and the highest happiness and glory of his kingdom in the salvation of men, as the greatest good. In this he placed his happiness and joy. This was the great end he sought in enduring the cross; this was the joy that was set before him. Therefore he was so far from pleas- ing or seeking himself in this, that the reward he sought was the object of disinterested' affection, and nothing else. His benevolence set this up as a good, for the sake of which he was willing to give up his life and suffer an ignominious d'^ath. 48 THE NATURE OF HOLIXEtiS. Ans. 2. Christ's own honor and interest is included in the glory of God and the greatest good of the creation. As God, his own glory is the same with the glory of the Father; as man, his interest is great, as well as of infinite importance, to the good of the whole. Therefore, as has been shown, disin- terested benevolence, or love to God and men, implies a regard to himself and a joy in his own happiness and glory. There is not the least degree of selfishness in this, but it is essential to disinterested benevolence. IV. We may learn what is the nature of Irue holiness from what Christ says to his disciples: "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, that ye may be the children of your Falher which is in heaven ; for he maketh his sun to rise on the evil and on the good. For if ye love them which love you, what reward have ye? Do not even the publicans the same? Be ye therefore perfect, even as vour Father which is in heaven is perfect." (Matt. v. 43-48.)"' On this passage of Scripture we may observe the following things : — 1. What our Savior here condemns is selfishness, which had been, by the Jewish teachers, justified and incnlcated as true holiness and obedience to tiie divine law, requiring us to love our neighbor as ourselves. By our neighbor, they under- stood one who is kind to us and our hearty friend. And our enemy they distinguished from neighbor, and put in opposi- tion to him, and taught that the latter is to be hated, that it is our duty to do so, and the former loved. This interpretation made the conniiand very easy indeed, and brought it down to suit the heart of the most wicked man on earth. And all the selfish religion that is taught now is as agreeable to corrupt nature as this was then ; which leads me to observe, — 2. Christ condemns this, and enjoins directly the contrary, even the most disinterested good will, in loving our worst enemy with that kind, benevolent afliection which will lead us to do him all the good in our power. 3. He shows that this selfish love has nothing of the nature of true holiness, by observing that sinners, even the worst of them, exercised such love. They love those that love them ; for selfishness itself will do this. Andy by the way, Christ not only condemns selfishness here as no part of holiness, and in opposition to it, but his argument supposes that publicans and sinners, yea, all that are not the children of God, are wholly destitute of holiness ; for if they were not, his argument would not be conclusive. SCRIPTURE HOLINESS. 49 4. Therefore love to enemies is here enjoined as essential to the character of a disciple of Christ, so that no love which does not imply this disinterested benevolence, or love to ene- mies, is the love in which holiness consists, by which the true disciples of Christ are distinguished from others, every thing else which does not imply this being found with sinners. According to this, disinterested benevolence, or that love which will extend to enemies, is the holy love which distinguishes the true disciples of Christ from all others, and nothing will pass for true holiness in Christ's account but such love and what is implied in it. 5. It is by such love alone that they are conformed to God, and formed after the likeness of his moral perfection or holi- ness. When Christ tells his disciples that, by loving their enemies, they should be the children of their Father which is in heaven, i. e., imitators or followers of God as dear children, it is implied that they could become so by nothing else. So that, in this view, this kind of love is represented as the only holy love, as it is the only love by which they imitate God. And it hence follows, also, that this is the love in which the divine holiness consists ; for if it consisted in any thing of another kind, which this did not imply, they might be like God without love to their enemies. According to this repre- sentation, God's holiness, which consists in love to himself and his creatures, is such, that it carries in its nature love to enemies, and therefore that love which is not of such a nature is not true holiness. Therefore the Christian's love to God and Christ is of the same nature with love to enemies, which is disinterested benevolence, and in this his holiness consists. 6. We may also observe from this passage, though it is not immediately to the point we are upon, that the holy love by which Christians are distinguished from others will love God, even though he were our enemy ; therefore it is not necessary we should see him to be our friend, or that he loves us, in order to our loving him. They who hold this, and that all true love to God is of this kind, teach a selfish religion, directly contrary to what Christ taught, and which he said publicans and sinners might have as well as Christians. If we cannot be Christ's disciples unless we have a heart to love our ene- mies, even such as are so unjustly, and are doing us all the injury they can, then none are his disciples who have not a heart to love God, even though he is their enemy, and disposed to curse and destroy them, who cannot be an unjust and inju- rious enemy. Surely that disposition which will love an enemy, who is unjustly and injuriously so, will not find it hard to love an enemy who is so with the highest reason and VOL. III. 5 50 THE NATURE OF HOLINESS. justice. And all true love to God is of this kind. It is such a generous, disinterested, benevolent affection, that it is so fai from originating from a belief of his love to us, that we should continue to love him, even though he appeared to be our en- emy ; and that love which would fail in this case is not true holiness. Therefore, it is certain that he who does not love his enemies does not love God with a true, holy love. This is, at least, implicitly asserted here by our Savior. V. That all true holiness consists in disinterested, benevo- lent affection, and what is implied in this, is evident from what St. Paul says, (1 Cor. xiii.) Here the apostle speaks of charity as comprising all real holiness, or true religion, by which he means that love to God and our neighbor which the law of God requires.* He says, whatever gifts and attainments a man may have which may be without this love, he is still nothing, and they will be no profit to him ; and whatever exercises he has, and whatever he may do or suffer, and not have this love, he is yet nothing ; by which it is very strongly asserted that love is true holiness, and that nothing else has any thing of this nature. In giving the character of this holy love in its exer- cises, he says, it " seeketh not her own." (1 Cor. xiii. 5.) This ascertains the nature of this love beyond dispute. It is not self-love, in whole or in part, for this always seeks its own, and nothing else : yea, it is set in opposition to self-love ; it seeketh not her own. Nothing can answer to this description but that disinterested affection which consists in benevolence and what is implied in it, and this ansv^^ers to it exactly; it is so described here that nothing else can be meant. Therefore, the apostle exhorts Christians to exercise this same holy love in the following words : " Let no man seek his own, but every man another's wealth." (1 Cor. x. 24.) " Let no man seek his own;" i. e., as his oivn, in a selfish way: all selfishness is wholly forbidden ; let him put on that holy love which seeketh not her own, but something else, viz., the general good of all. This charity, this benevolent, disinterested affection, is the only bond of holy union among intelligent beings ; therefore, it is called " the bond of perfectness," i. e., the most perfect bond. (Col. iii. 14.) VI. The words of St. Paul — "Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God" (1 Cor. x. 31) — might be mentioned here as pointing out the nature of holiness as exercised towards God. It is such a * The Avord in the original signifies lore, and ought to have been so translated here, as it is above a hundred times in the New Testament. SCRIPTURE HOLINESS. 51 love to God which implies and consists in seeking his glory- constantly in every action ; but nothing but benevolence will do this. It is strange that any should think good will is not to be exercised towards God, when we are in every thing to seek liis glory; lor tlie least rellection on the matter must convince every one that nothing but good will, or friendly affection towards God, will seek his glory, or care any thing about it. This is to be constantly exercised towards God, so as, in the strength of it, to devote ourselves, every action, all we are and all we have, to his interest and glory ; and this is to exercise kind, disinterested affection towards God, in which we give up every other interest for the sake of his glory. VII. Christians are expressly said to live not unto them- selves, but unto Christ. " And that he died for all, that they which live should not henceforth live unto themselves, but unto hira which died for them, and rose again." (2 Cor. v. 15.) " For none of us liveth to himself, and no man dieth to him- self. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord." (Rom. xiv. 7, 8.) Here the Christian's life of holiness is set in opposition to self-love, in which men live unto themselves, which was their case before their conversion, and denotes a state of total corruption. I say Christian holiness is opposed to this, and, therefore, must be disinterested affection — a benevolent regard to Christ, by which men devote themselves wholly to him, living to his glory, and seeking the advancement of his kingdom, which implies love to men and seeking the greatest general good. VIII. Scripture holiness is that by which men devote and consecrate themselves to God, to be wholly for his use and service. This is expressed by being holy unto God; it is, therefore, called " holiness to the Lord." It is with reference to this that all men and things, which were in a peculiar man- ner consecrated to the service of God by the Jewish ritual, were called holy, as there was in this consecration an outward image and resemblance of true holiness, which is a voluntary consecration to God and devotedness to his service. This is the same with giving themselves to the Lord. (2 Cor. viii. 5.) This will lead us to place holiness in that universal benevo- lence which has the kingdom of God for its object, and subor- dinates all to this. This consecrates a man to God, his honor, interest, and kingdom, in the strongest manner, and effectually draws him off from every other interest; and no other kind of affection will do this. Therefore, this is holiness, according to Scripture. Who can attend to this Scripture account of holiness, and not be sensible that universal disinterested goodness is the 52 THE NATURE OF HOLINESS. leading and most essential thing in it, and that where this is wanting there is no holiness, and this implies the whole? The word "love" is seldom, if ever, used in any other sense in the Bible, where a holy affection is meant; and this is per- fectly agreeable to the account that has been given of true holiness, which is the only reasonable, consistent idea that can be given of it, viz., that it is universal benevolence, and all that love of complacency and delight, and every disinterested affec- tion which is implied in this, and cannot take place without it. SECTION VII. Objections answered. Obj. I. True Christians ought to have respect to the reward they shall receive in heaven for what they do and suffer in this world. It is expressly asserted that Moses had, and is spoken of as part of the excellence of his character. This is contrary to the disinterested affection in which it is said all true religion consists. Ans. 1. If the recompense of reward that Moses had re- spect to consisted in being confirmed in God's service and favor forever, and put under the greatest advantages to glorify God and promote the interest of his church, and in seeing this accomplished to the highest degree, then there was nothing selfish in this, but it was the genuine exercise of that disinter- ested religion which consists in love to God and our neighbor. The disinterested, benevolent person seeks a recompense of reward as much as any other person can, and more ; but it is a reward with which benevolence itself is well pleased, and not selfishness. Selfishness never seeks the reward which God gives his people; this is suited to gratify benevolence only ; therefore, it is respected and sought only in the exercise of benevolence. Ans. 2. It has been observed that the benevolent person seeks his own highest good, as this is included in the highest good of the whole, and that his attention and concern is more particularly turned to this interest, as it is more in his view, and is more especially under his care, and he is under better advantages to promote it, than the interest of another. There- fore it is no argument of selfishness in Moses, or any other man, that he has respect to his own future happiness. Obj. II. The promises and threatenings in God's word are all directed to self-love. They suppose that all men have self-love, and are suited to influence this, and nothing else. OBJECTIONS ANSWERED. 53 If a person has nothing but disinterested affection, promises and threatenings will be of no use to him. If men ought not to have any self-love, why does God address himself to that in his word, and seek to lead men to avoid sin and practice holiness, in the exercise of self-love ? Ans. 1. The promises and threatenings in the Word of God suppose men possessed of a desire after happiness, with an aversion to evil and a regard for their own interest, answerable to its worth. This is so far from being inconsistent with the most disinterested affection, that it is implied in it, as has been proved at large.* Therefore, promises of good and threatenings of evil are as much suited to influence the benev- olent person as him that is selfish. Ans. 2. The good promised is a good which benevolence seeks, and it has the most perfect aversion to the evil threat- ened ; and the benevolent person has a much more clear and realizing view and sense of the greatness and desirableness of the good and the drcadfulness of the evil than the selfish per- son can have. This being so, the promises and threatenings in the Bible are so far from supposing that men ought to regard them from self-love, or that there is any selfishness in true religion, that their proper end is answered only in them who are inlluenced by disinterested benevolence ; and such only pay a proper regard to them. The selfish person may be influenced many ways, and to a great degree, by the threat- enings and promises in God's- word ; they may excite high hopes and great fears, and restrain him from many things he would otherwise practice, and lead him to do many things; but they will not influence him to forsake sin and practise holiness, or to love God and his neighbor ; but after all, he is as much under the power of sin as ever. And it is to be observed, that the promises are not made to selfish exercises and doings, and therefore, rightly understood, are not suited to encourage self-love, but benevolence. All the promises and threatenings in the Bible oppose selfishness, and are calculated to destroy it and encourage disinterested affection, love to God and our neighbor, so far are they from encouraging self-love. . Christ promises honor and exaltation to them who humble themselves. Should any one hence infer, that this promise was designed to encourage pride in seeking exaltation and honor, and that pride is a duty, he would be guilty of great absurdity and self-contradiction ; for this would be saying a man ought to exercise pride in seeking humility, and that * Seepp. 22, 23. 54 THE NATURE OF HOLINESS. Christ has set before ns a motive to excite pride, in order to induce us to be humble. This promise is so far from encour- aging pride, that it tends to destroy it. The honor and exalta- tion promised is not that which pride seeks, but that which is most opposite to it. And should a proud man be hence influenced by his pride to seek humility, he might put on some external appearances of it, but he would be as far as ever from real hvunility, for, by the supposition, all his exercises are exercises of pride, and humility is not the object of his desire, but of his aversion. This may serve to illustrate the case before us, and show how far the divine promises are from being suited to encourage pride and selfishness, and that they encourage nothing but benevolence. And it also leads to another answer. Ans. 3. The great and chief good which is promised in the Word of God is not a good that pleases selfish persons, and therefore is not designed nor suited to excite self-love. As the duties to which the promises are made are contrary to self- love, so is the chief good that is promised. The honor and exaltation promised to humility are as contrary to pride as is humility itself. The honor which the proud man seeks is not the same which Christ promises to him who humbleth him- self, but entirely of a ditFercnt nature, and contrary to it. A person who humbles himself renounces that self-exaltation and honor, in comparison with other beings, which pride and selfishness seek, and places his honor and happiness in abasing himself, and becoming the servant of all, by exalting God, and promoting his glory, and serving his fellow-creatures, minister- ing to their greatest good in the exercise of universal benevo- lence ; and so obtains true exaltation and honor, which is most contrary to selfishness and pride. So the happiness in general, which is the subject of divine promises, is not a hap- piness which suits self-love, nor can it be induced to desire and seek it. This is a happiness which consists in glorifying God and promoting the interest of his kingdom — in devoting ourselves wholly to this, and seeing it promoted to the highest degree. This good is therefore just as contrary to self-love as is universal, disinterested benevolence. This good is suited to please the benevolent, and excite them to pursue the practice of holiness, and seek this glory, honor, and happiness ; but to self-love, is the object of aversion. If these things are well considered, it will appear how groundless this objection is. If the benevolent person is as capable of being influenced by promises and threatenings as any one else, and much more, and these are suited to animate him in the practice of disinterested, universal benevolence and OBJECTIONS ANSWERED. 55 goodness ; if the promises and threatenings in the Bible are, in a peculiar manner, suited to encourage and promote benev- olence; if neither the duty to which the promises are made, nor the chief good promised, is agreeable to self-love, nor can be chosen and embraced by it, — then there being so many promises and threatenings in the Bible is not the least evi- dence that true religion does not consist in disinterested affec- tion, or that self-love is any part of it. But the contrary appears with strong and irresistible evidence, even from these considerations. Obj. hi. There is not such a difference and opposition be- tween what is called benevolence and self-love as has been supposed ; nor is there any such thing as disinterested benev- olence; men are seeking their own happiness in all their atiec- tions and exercises. He that seeks the good of another does it because he takes pleasure in it, and he seeks his own pleasure and happiness as much as he who seeks his own per- sonal good only, and the one is as much self-love as the other. And men are friendly to one thing rather than another, be- cause one gives them pleasure and the other does not ; so that self-love is at the bottom of all, and one man is really as selfish as another; all the difference is, one man's selfishness operates in a different way from that of another man ; all love springs from self-love, and cannot be distinguished from it. Ans. 1. If by self-love the objector means a general appetite to happiness, and aversion to misery, or a capacity of pleasure and pain, it is granted that this takes place in benevolence as much as in self-love. But, as has been shown, this is in itself neither selfishness nor disinterested affection, but only a capacity for either. Ans. 2. It is true that disinterested affection gives a higher pleasure and enjoyment than self-love, and therefore it is greatly for a person's interest to place his happiness in the glory of God and the interest of his kingdom, and the greatest good of mankind; but it does not hence follow, that the pleasure to be enjoyed in loving God and our neighbor is the cause of this love; or the inducement to a selfish person to love God, in order to answer a selfish end, and to make himself happy. I say this does not follow, for two reasons : — 1. This is to put the cause for the effect, and the effect for the cause. The ground and reason of a person's taking pleas- ure in the happiness of his neighbor is his disinterested good will to him, and not this pleasure the cause of his good will to his neighbor. But the objector supposes the latter, viz., that the pleasure a person has in benevolence is the cause of his loving his neighbor, which is absurd. 56 THE NATURE OF HOLINESS. 2. There is a contradiction in supposing that self-love will lead a person to place his happiness in his neighbor's good, lor the latter stands in direct contradiction to the former. Selfishness is directly opposed to a person's placing his hap- piness in the good of another : this consists in an opposite affection, which selfishness cannot be reconciled to. Nor can the selfish person so much as have an idea of the enjoyment which attends benevolence ; and, therefore, it is impossible that the happiness benevolence gives should be a prevailing motive with him to love and seek the happiness of another, that he may hereby make himself happy. If one should suppose that because exaltation and honor is the certain attendant of humility, this will induce a proud man, in the exercise of his pride, to be humble for the sake of the honor he will obtain by it, and therefore that pride and humility are at bottom the same thing, and seek the same honor, the supposition would be as consistent and rational as that we are considering. If a pei'son places his happiness in the good of his neighbor, it may be asked. How came he to do this rather than another, and by what medium does he enjoy this pleasure ? The answer must be this : The former is a friend to his neighbor, and this gives him pleasure in his happiness ; whereas the latter is not his friend, and bears no good will to him, but regards his own interest only, and, therefore, cannot take pleasure in his neighbor's good. The characters of these two men are essentially different ; their exercises are of a different and opposite nature. The latter is a lover of his own self only; the former loves his neighbor as himself, and is so united to him in disinterested good will, that he necessarily shares in his happiness. In this case he does not love his neighbor in order to get possession of his happiness; this is not the motive of his benevolence, for this is a contradiction. It is impossible he should get possession of his neighbor's happiness in this way and from this motive ; for, so far as he acts from such a motive, he, by the supposition, cares nothing about it, and it is no happiness to him. Nothing but disin- terested benevolence will give him a share in his neighbor's good; this is the ground and cause of his enjoying it, and not a desire of enjoying this happiness the ground of his benevo- lence. So far as a man desires to enjoy his neighbor's happi- ness from self-love, just so far he is incapable of enjoying it. The more he desires it, therefore, in this sense, the farther he is from it. Ans. 3. Disinterested good v.ill, which puts a man in pos- session of his neighbor's happiness, also makes him share in INFERENCES. 57 his misery, if he is miserable, and bear his burdens : but this is most contrary to self-love ; therefore, it is opposed to benev- olence. If self-love would lead a person to take pleasure in his neighbor's happiness, and share in his good, and this were possible, it would not certainly desire to share in his misery, and so put him in possession of that too : but benevolence does this ; therefore, it is not self-love, nor the fruit and off- spring of it, but an affection of a different and opposite nature. Ouj. IV. Holiness consists in part in hatred of sin ; there- fore, it does iiot wholly consist in love, for hatred is opposite to love. Answer. Hatred of sin is not opposed to the love of benev- olence, for w^e may love them who are most vile and odious with a love of good will, and are commanded to do it ; and God loved sinners with the greatest benevolence, while they were most odious to him and hated them with a perfect hatred of disapprobation and displacence. Thus we may, and are obliged to, love and hate the same persons at the same time, in many instances; — to love them with a love of good will, and yet hate them with a hatred of displacence. Nor is this displacence and hatred of sin opposed to the /ove of complacence so as to imply any thing of a contrary nature. Hatred of sin is implied in all holy love ; and that affection which takes complacence in holiness is exercised in the hatred of sin, it being in its nature one and the same thing exercised towards different objects. Love to God is, in its nature, displeasure at enmity against him, and necessarily hates those who hate him, not with the hatred of ill will, but of disapprobation and displacence. SECTION VHI. Inferences from the preceding View of the Nature of true Holiness. I. From the view that has been given of holiness, we are led to observe the impropriety many have been guilty of in speaking of holy Christian love as consisting chiefly, if not wholly, in love of complacence. It has been very common, where love to God and love to our brother is spoken of and explained, very much, if not wholly, to overlook the love of benevolence, and keep the love of complacence chiefly or altogether in view. This is not agreeable to Scripture, which, I trust, appears from what has been said. The love of benev- olence is chiefly kept in view there, as what comprehends the 58 THE NATURE OF HOLINESS. whole of holy love ; and we cannot have or communicate a proper notion of holiness, if we depart from the Holy Scripture in this particular. This has doubtless been the occasion of great confusion and many mistakes. II. We may hence learn what true self-denial is, and in what it consists. Our Lord teaches us that, in becoming his disciple, a man must deny himself — that there is no other way to become a Christian, and this must be practised in every step in which men follow him. " If any man will come after me, let him deny himself, and take up his cross daily, and follow me." (Luke ix. 23.) This self-denial consists most essentially in acting contrary to self-love, — in crossing that, and giving up the interest that it seeks for the sake of some other interest, — or, in giving up our own private personal interest for the sake of the glory of God and the greatest good of mankind, which is the same with exercising disinterested affection, or to love God with all our heart and our neighbor as ourselves. Self- denial consists in the exercise and practice of true holiness as it has been described above, and in nothing else ; in which self is renounced, and men forsake the whole interest which self-love seeks, for the sake of the kingdom of God. What- ever men do or suffer, whatever they give up, for the sake of this, they deny themselves; and where there is nothing of this disinterested love exercised, there is no self-denial, what- ever is done or suffered, as self is not in the least renounced. Christ himself is the most perfect example of self-denial, which consisted in seeking not his own glory, but the glory of the Father, and the greatest good of the creation, in promoting the kingdom of God ; the whole of which is expressed by the apostle in the following words : " For even Christ pleased not himself." Self-denial does not, therefore, consist merely in crossing our natural inclinations, in parting with that which is very dear to us, or going through great toil and sufferings to obtain some end. When this is done, not for our own sake, or from self-love, but for Christ's sake, or for the sake of the kingdom of God, it is true self-denial; but when it is done for our own sakes wholly, there is no self-denial in it. The most selfish creature in the world may part with one good for the sake of another, by which he greatly crosses some of his inclinations and appetites, and may go through great labor and sufferings, purely to please himself, or gratify his self-love. Thus a man may give up his ease, and practise hard service and toil throughout a whole year, for the sake of the wages he is to receive, while he is wholly selfish in what he does INFERENCES. 59 and suffers, having no regard to any other interest but his own. So a man may be willing to do and suffer many things, and cross many of his own natural inclinations to a great degree, for the sake of his eternal interest, that he may obtain salvation, purely from self-love. In this there is no self- denial. A man may give all his goods to the poor, and devote his whole life to the most severe discipline, and practise the great- est austerities imaginable, and then give his body to be burnt, with a view to escape hell and obtain heaven, and yet if he has not that charity which seeketh not her own, but does and suii'ers all wholly under the influence of self-love, there is no true self-denial in it, but it is as really self-gratification, and pleasing himself, as if he indulged his sensual appetites in riot and wantonness, and there is really no more true religion in it. For there is no more true holiness in desiring and seeking eternal happiness in a selfish way, and from self-love, than there is in desiring any temporal, worldly enjoyment.* But here two questions arise, which may be worthy of par- ticular consideration, as it may serve to throw some further light on this subject: — I. Do persons give up their eternal interest in self-denial, so as not to have a selfish regard to this ii\, their religious exer- cises ? It is easy to see that persons may and ought to give iTp their own private, temporal interest in many instances, at least, and to a greater degree, for the sake of others, and to promote the general good. But is it not unreasonable, and even impossible, for them to disregard and give up their own eternal interest for the sake of others, or for any thing what- soever ? Ans. 1. Whatever temporal good any one gives up for the sake of his own eternal interest, and wholly from self-love, he is, by the supposition, as selfish in this as he can be in any thing whatsoever; and therefore there is no self-denial in it, if self-denial is acting contrary to self, or denying ourselves. So that he who does not know how to deny himself with respect * Of this sort, -wc have reason to think, are all the abstinences, fastings, prayers, -N^hipijings, and austerities, as well as giving large sums of money, prac- tised by multitudes in the Popish world, for tlie sake of obtaining the heaven they have in view. And of the same kind are all the labors and painful do- ings and suti'crings, all the reformations and abstinences, yea, every thing cl^e that men do or suffer in the practice of religion, and with a view to obtain salvation in the Protestant world, or any where else, who act wholly from F-elf- love, and have no disinterested regard to Christ and his kingdom. There is no self-denial in all this. But, by the way, the heaven and happiness which these seltish persons are seeking by all their fsains, whether in Popish or Protestant countries, is no more like the true happiness and heaven than is the Mahom- etan paradise. 60 THE NATURE OF HOLINESS. to his eternal interest, is really a stranger to self-denial. To give up our temporal, worldly ijiterest, for the sake of eternal happiness, wholly under the influence of self-love, is as real an instance of selfishness as parting with all we have now to possess a large estate the next year. Therefore, if no person can renounce his eternal interest in opposition to a selfish regard to it, there is no such thing in nature as self-denial, or public, disinterested affection. But let it be kept in mind, that in the practice of the gi'eatest self-denial a person does not divest himself of a love of happiness ; for this is impossible, as has been shown, as well as contrary to the supposition. But he places his happiness, not in his own private interest, but in a good more worthy to be sought, viz., the glory of God and the prosperity of his church and kingdom. For the sake of this he gives up the former, and forgets himself. Ans. 2. There is the same reason why self-love should be wholly crossed, in every instance, as there is that it should be crossed at all ; so the same reason that our whole interest, so far as it is the object of self-love, should be given up, for the sake of an interest of unspeakably more worth. True benevolence always seeks the greatest good of the whole, and is a disposition to give up the less good for the greater. That affection which hesitates at this, and makes any selfish conditions, is private affection, not pubhc love. If benevolence will lead us to forsaice our personal interest in any degree, it will lead us to forsake it wholly, for the greater good of others, if it is exercised to a sufficient degree, and there is nothing selfish in us to counteract and oppose it. If we consider what God is, how infinitely great, important, and desirable, and of what infinite worth are his being, happi- ness, and glory, and how infinitely worthy and excellent he is ; what an absolute and infinite right he has to us and to all creatures, to dispose of them as he sees fit, in his infinite wisdom and goodness, for his own happiness and glory, and for the greatest glory and happiness of his kingdom, — I say, if we well consider this, it must appear most fit and reasona- ble that we should love him above all, and without any reserve, i. e., with all our hearts, and give up ourselves wholly to him, to be for his use, that his ends may be answered by us, and he be, in the highest degree, blessed and glorified, and his kingdom most happy and glorious forever, let what will become of us, and without making any conditions with regard to ourselves. Therefore, it becomes us always to feel so towards God, and place om* whole happiness in his felicity and glory, having in this sense'no will of our own. But this is denying ourselves, and giving up the whole of our own INFERENCES. 61 interest for his sake. A choosing to be wholly devoted to him, and to be and do every thing wholly for his sake, is to choose to do nothing for our own sakes ; which is to give up the whole that self-love seeks. If we make conditions in this case, and are willing that God should be supreme and have the whole disposal of us, and glorify himself by us, if he will secure our highest personal interest, and employ all his wisdom and goodness in our be- half, but are disposed to oppose this on any other condition, there is no disinterested ati'ection to God in this, nor indeed any true love to him, nor is there any self-denial in it; yea, it is itself real opposition to God ; and the most selfish creature, and the greatest enemy to God in the universe, may be brought to this, consistent with all his selfishness and enmity. It is true, indeed, as has been shown, that the most disin- terested affection does not exclude proper regard to our own being and interest, but necessarily includes it. But it must be observed, that if our own personal interest is inconsistent with the general good, universal benevolence will give it all up for the sake of this greater good; for to be unwilling to give up our own interest when the public good requires it, is criminal selfishness and enmity to being in general, and there- fore enmity against God. For the same reason for which I shall be willing that the interest of any individual in the universe should not be re- garded, but given up, when inconsistent with the general good, I shall be willing to give up m.y own interest, on the same supposition, if I am governed by benevolence. There- fore, however great and important is our whole interest, tem- poral and eternal, we ought to be willing to gis^e it all up, if it is inconsistent with the highest interest, the greatest glory of Him who is at the head of the universe, and the sum of all being and perfection, and true benevolence will do this ; since the latter interest is infinitely greater and more important than the former, and that not worthy of any regard in comparison with this. But this leads to another question. 11. How can our eternal interest be inconsistent with the greatest display of God's glory, and the highest interest of his Idngdom ? Are not these so united together that they cannot be separated ? How, then, can the former be given up for the sake of the latter? Answer. If we know that Vv'e are tnic Christians, we may be sure that it is for the glory of God and good of the whole that we should be eternally happy in his kingdom. But even in this case we are capable of making the supposition that it VOL. III. 6 62 THE KATlKi: ()]•■ HOLINI'.SS. would not be so; and, on this suppos^ition, we shall be dis- posed to give up all our personal interest, so far as we are in the exereise of disinterested aft'ection, and willing to deny our- selves. But, if we do not know that we have embraced the gospel, we cannot be sure that it is, on the whole, most for the honor of God, and the glory and happiness of his king- dom, that our eternal happiness should be secured; so we have opportunity to try how we shall feel and be disposed on such a supposition. In this case the language of supreme love to God will be to this purpose : " Let Infinite Wisdom dictate. Let God reign, and dispose of me and all creatures so as shall be most for his own glory, and the greatest good of the whole, whatever becomes of me and my interest." In this case, not to have Infinite Wisdom order, not to have God supreme and dispose as pleases him, so as to glorify himself in the highest degree, and make his kingdom most perfect and happy, would be a greater evil, infinitely greater, to the true friend of Ciod and his kingdom, than the giving up liis own personal interest; yea, on sujDposition his own interest and highest happiness is inconsistent with the glory of God, it will be worth nothing, and worse than nothing, to him. He will, therefore, say with Moses, "'Blot me, I' pray thee, out of thy book.' If God may not be God, and order all things for his own glory and the greatest good of his kingdom, and if my salvation is inconsistent with this, I give all up, I have no interest of my own to seek or desire.*' It is true he who has such disintererested benevolent exer- cises must be happy so long as God reigns, and is glorified, and his kingdom is in the highest degree advanced, because this, by the supposition, is become his good, or he places his happiness in this ; and when he comes to know that he is thus devoted to God, he may be sure of his own eternal sal- vation. But let it be observed, he mnst first have such exer- cises of disinterested affection as these before he can have any evidence that he shall be saved; for he must become a friend to God before he can have any evidence that he is interested in his favor, and shall inherit eternal life. III. How can we in any case give up our own eternal in- terest for God's sake, and for the interest of his kingdom, since, by devoting ourselves to God, we take the most sure and the only way to secure and promote our own highest good in our eternal salvation ? Is there not an inconsistency in this ? Answer. Though a person, by giving himself to God in the exercise of disinterested affection, in this way denying himself for God's sake, does, indeed, take the most direct and INFERENCES. 63 effectual way to true happiness, and to secure and promote his highest interest, yet he as really gives it up for God's sake as if he did not secure and promote it in this way; and he does as truly deny himself as if he did really and eternally lose his wliole inieix'st. Thorulon^, it docs not hence follow that he is selfish, and seeks his own private in; crest in giving himself to God and loving God more than himself, for this is a contradiction, being the same as to say he is selfish, and loves himself more than God, in renouncing self, and loving God more than himself, and doing all for God's sake. Christ, when speaking of self-denial, says, " Whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it." (Mark viii. 35.) That is, he who is so selfish as not to be willing to deny himself and give up his own interest, even all of it, for my sake, out of a disinterested regard to me and my kingdom, he shall miss of all true happiness, and must necessarily lose it forever. But he who, in the exercise of disinterested affection, denies himself for Christ's sake and the gospel's, and places his happiness in Christ's honor and interest, shall be really happy, and secure his highest interest forever. But it does not fol- low from this*that a man seeks his own life and happiness in a selfish way, and so does all for his own sake in losing his life for Christ's sake and the gospel's, for this involves a con- tradiction ; and if this could be, it would not be self-denial, but self-gratification. III. What has been said of the nature of holiness will help us to distinguish between true religion and that which is false. The leading and most essential difference lies here : true re- ligion consists in disinterested affection, and " seeketh not her own ; " false religion wholly consists in selfish affections and exercises. The former is true holiness ; the latter is nothing but sin. This will serve as a touchstone by which we may try the various doctrines and schemes of religion which are embraced and contended for by professed Christians. If they are the dictates of universal disinterested benevolence, and suited to please and promote this, they are doctrines according to god- liness ; but if they are suited to gratify self-love only, and formed on a selfish plan, they have no foundation in Scripture. There are many who professedly make self-love the founda- tion of all religion, and represent it as wholly a selfish thing from beginning to end. They do so who teach that love to Go-^ and all practical religion has its foundation wholly in a belief that God loves us and has forgiven our sins, and that the faith by which the just do live consists most essentially in 64 THE NATURE OF HOLINESS. this belief; and this selfishness is involved in the scheme of religion that many others embrace. The "five points," so long disputed between Calvinists and Arminians, being exam- ined by this criterion, it will appear, I doubt not, on which side the truth lies. The latter iorm a scheme of doctrines exactly suited to gratify the selfishness and pride of man — to exalt men at the expense of the honor of God, and happi- ness and glory of his kingdom. That of the former is suited to exalt God, and display the glory of his grace in the happi- ness and glory of his moral kingdom, and, therefore, is most agreeable to the dictates of universal benevolence.* He whose head and heart are truly formed upon this disinterested benev- olent plan will not find it difficult to distinguish between those doctrines which are the dictates of selfishness and pride, and such as are suited to exalt God, and abase man, and set up the glory of God and his kingdom as the supreme end of all; and will cordially embrace the latter, and renounce the former. And this will help us to a rule to " try the spirits " of men, so far as we are to judge of their hearts by their practice. A man appears to have true religion who embraces the doctrines which are according to godliness, and appears'to be devoted to the honor of God and the Redeemer, and the advancement of his interest and kingdom in the world, for which he is at all times ready to spend and be spent; and he is kind to his fellow-men, doing good to all as he has opportunity, and especially good to the professed friends of Christ and his king- dom. He puts on " bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, etc.f (Col. iii. 12.) And if a person appears in his life and conversation to be wholly selfish and proud, seeking his own ease, pleasure, and honor rather than the honor of Christ and the promotion of his kingdom, and the good of mankind, whatever doctrines he professes to embrace, and however full of religious zeal and devotion he may appear to be at times, we have reason to conclude he is a stranger to true religion. And by this rule every one may try his own religion. If it began in a belief that God loved him, and had bestowed sal- vation upon him, etc., and all his religious joy and sorrow, and * The doctrines here referred to are, 1. God's decrees; 2. Original sin; 3. Man's moral impotency; 4. Justification by faith through imputed right- eousness ; 0. The perseverance of the saints. Calvinists take the positive side ; Arminians, the negative. t It is worthy of observation that a kind, benevolent spirit exercised towards men — especially the saints, in doing them good — is much spoken of in Scrip- ture as an evidence of true religion ; and the reason of this appears from the foregoing account of true holiness. INFERENCES. 65 darkness and light, respect his own interest in God's favor, etc., it has the appearance of false religion.* He who comes to the knowledge of the truth fixes on something infinitely more important than self, and his own personal interest, as the ob- ject of his regard and pursuit. He from that moment devotes himself to the glory of God, and the greatest general good, in the advancement of his kingdom. From this time he begins to pray, and say, " Hallowed be thy name. Thy kingdom come. Thy will be done in earth as in heaven." And it now becomes his study and labor to promote this grand interest, by serving God and his generation, and thus he seeks first the kingdom of God. He whose religious discoveries, views, and exercises are not of this kind, and do not issue in this, may safely conclude himself a stranger to true religion. If this most fundamental difference between true religion and false was attended to by public teachers, and they labored to keep it in view in all their descriptions of the Christian's character and exercises, and set the doctrines and precepts of the gospel in this light, it would tend to kill the false comfort and confidence of those who have a selfish religion, and unde- ceive them. And, on the contrary, it would tend greatly to the instruction, enlargement, and joy of the true friends of God and his kingdom. But, instead of this, how common is it to hear the preacher speak of religion as if it consisted altogether in selfishness! To represent the hopes and fears, the joys and sorrows, and all the exercises of the Christian as wholly selfish, and treat of all the doctrines and duties of Christianity in this light! How * Objection, St. John taught this religion. He says, " We love him, be- cause he first loved us." (1 John iv. 19.) Answeu. What is asserted here is, that God's love is first in the affair. Had he not first loved us, and given his Son to die for us, and then called us by his grace, and given us a heart to love him, we had continued enemies to him. This is the plain sense of the words, and is agreeable to innumerable other passages of Scripture. Whereas the other sense is quite forced, and makes the words say what they do not. They are not, we love him because we fr.U be- lieved he loved us. Besides, such a sense is contrary to the whole run of Scrip- ture, and the express declaration of our Lord, who says, there is no true religion in such love. See pp. 48, 49, 50, of the Inquiry. And it is contrary to the whole Bible in another view. According to Scripture, we can have no evidence of our interest in God's special love and pardoning mercy until we believe and embrace the gospel ; and love to God, or what implies it, is the only evidence we can have that God loves us. It is therefore impossible, on good grounds, to believe God loves us with a design to save us, before we love him. We must first love him, before we can have the least evidence that God loves us. They therefore who believed God loved them, while they had no love to him, and have begun to love God wholly upon this belief, have believed a lie, in the face of the whole Bible ; and all their religion is nothing but delusion. 6* 66 THE NATURE OF HOLINESS. common to find Ai-minians, Neonominians, professed Calvin- ists, Antinomians, or whatever other name they may bear, and however they may differ in other things, all agreeing in this ! This is to stun and starve the true Christian, and feed and strengthen such as have a lie in their right hand. ADVERTISEMENT. Mr. Hart, in his Dialogues, asserted concerning the moral taste, common to all men, what was thought to he inconsistent witli the total corruption of man described in the Holy Scripture, and of a very bad tendency. He was publicly told that Mr. Edwards, in his Dissertation on tlie Nature of True Virtue, had considered and confuted his notion of moral taste ; and it was suggested that he ought first to answer Mr, Edwards, before he advanced so much on a tenet, which, it was thought, had been sufficiently exposed.* This led Mr. Hart to read that Dissertation, and he has since published " Remarks on it, showing tliat he has given a wrong idea and definition of virtue, and is inconsistent with himself." The following Appendix is an attempt to vindicate Mr. Edwards. The author would have been glad to be excused from this task ; but since he was persuaded Mr. Edwards had given a right idea and definition of true virtue, and that it is of importance he should be vindicated, and Mr. Hart's objections answered, and as what has publicly passed between him and Mr. Hart seemed to point him out for this work, he has thought it his duty to undertake it, hoping it may be of soma advantage to the cause of truth and virtue. * See Animadversions on Mr. Hart's Dialogues, p. 21. APPENDIX I. AN ANSWER TO MR. HART'S REMARKS ON PRESIDENT ED- WARDS'S DISSERTATION CONCERNING THE NATURE OF TRUE VIRTUE. SECTION I. Mr. HarCs Objections a2;ainst Mr. Edwards's making True Viiiue to consist primarily in Benevolence, which lias universal Being for its primary Ob- ject, considered and answered. Mr. Edwards, in his Dissertation on the Nature of True Virtue, has said it consists primarily in benevolence ; and that the primary or first object of universal benevolence is simply being considered, or being in general, agreeable to the representation in the foregoing inquiry. To this Mr. Hart objects two things: — First. He says that as being simply considered, or being in general, is neither God nor the creature, but an abstract idea, love to this object is not commanded ; for we are commanded to love God and our neighbor only. According to Mr. Edwards, there ought to be another and a first command to love being in general. But as we find no such command, we may be sure there is no such duty, and that holiness does not at all consist in such love. Answer. Love to being in general is obedience to the law of God, com- manding us to love God and our fellow-creatures ; for these are being in general, and comprehend the whole of being. He who does not exercise universal benevolence does not obey the first nor the second command ; but he who loves being as such, or simply considered, which is the same as being in general, (and it is evident Mr. Edwards uses these terms as synonymous,) — I say, he who loves being in general loves God and his fellow- creatures, and, therefore, obeys the two great commands. Objection. "This is no answer," says Mr. H. " According to this no- tion of the root or first principle of true virtue, love to God as well as to our neighbor is the ofispring of this general indeterminate benevolence. And if it is fit to command or require the daughter affection, much more the mother love." Ans. 1. If being in general was something distinct from God and the creature, and more than these, and not included in them, the objection would appear to have some foundation ; but, as the case is, it is wholly groundless. If a particular member of a community or nation should be commanded to love the king and all his fellow-subjects, and he should be told this love must be primarily good wiU to all in general, and not to any individuals, exclusive 70 APPENDIX. of the rest, would he have any reason to say this was not included in tlie command he had received, and that he was not by this bound to exercise this good Avill to the whole nation, as such, because he was to love only the king and his fellow-subjects ? — tliat the whole nation, simply considered as such, or the nation in general, including king and subjects, was only " an abstract idea," including neither king nor his subjects, but something else which he must \o\'e Jirsf, and then from this "mother affection" the "daughter love" must flow, viz., love to the king and to his fellow-subjects ? If not, what Mr. Hart has said is not reasonable. Ans. 2. It will more fully appear how frivolous this objection is, if we consider in ivhat sense being in general is the primary object of true benevo- lence. It means no more than that true benevolence is of the nature of love to being in general. This is fundamental and original in its nature, so that it cannot, from its very nature, be limited to any particular sort or circle of beings, but for the same reason it loves one, it loves all. Therefore, it re- gards individuals, and is exercised towards them, not in a limited, confined sense, but as part of the whole. In this view, it appears that love to God may be an affection which has being in general for its object; and its true nature, by which it is distinguished from every thing else, may consist in this, and yet there be no exercise of heart towards being in general, antece- dent to love to God, of which love to God is the fruit and offspring. All that is asserted is, that this true love to God is a disposition to love being in gen- eral, and carries this in its very nature, else it would not be true benevo- lence.* And where is the ground of representing love to being in general as the " mother affection," and love to God and our neighbor as the " daugh- ter love," when the matter is viewed in this light ? Secondly. Mr. Hart objects that Mr. Edwards, by making being in gen- eral the primary object of holy love, sets this up as supreme, and makes an idol of it, to which the first and supreme regard is to be paid, while nothing but a secondary, subordinate, inferior affection is left for God. Answer. When it is said that being in general is the primary or first object of benevolent love, the meaning is that this affection, in its primary quality and distinguishing nature, has being in general, as such, for its ob- ject, and is a disposition to regard all, and not a part only ; and that being in general is its first object, in distinction from benevolent being, which is a secondary object of benevolence and the primary object of complacence. This is not only consistent with God's being the chief and supreme object of this affection, but he is so necessanly, as Mr. Edwards has observed and proved in his second chapter. Mr. Edwards took care to guard against both these objections of Mr. Hart's in the following words : " When I say true virtue consists in love to being in general, I shall not be likely to be understood that no one act of the mind, or exercise of love, is of the nature of true virtue, but what has being in general, or the great system of universal existence, for its direct and im- mediate object, — so that no exercise of love, or kind affection to any one particular being, that is but a small part of the whole, has any thing of the nature of true virtue, — but that the nalure of true virtue consists in a dispo- sition to benevolence towards being in general." " My meaning is, that no affections towards particular persons or beings are of the nature of true vir- tue, but such as arise from a generally benevolent temper, or from that habit or frame of mind, wherein consists a disposition to love being in general." What can be plainer than this ? According to this a person may love God supremely, with a love which has not universal existence for its direct and immediate object, only as God is, in a sense, universal existence ; but God may be as much the first, direct, and immediate object in all respects as if * See the preceding Inquiry, pp. 16, 17. APPENDIX. 71 there were no other existence, and yet this love carry in its nature love to beinor, as such, or universal existence, and this be the ground and reason ■why it fixes on God as the supreme object, and distinguish it from every thing which is not lioly love ; for, if it were not a love which in its nature is love to being in general, it would not be true, holy love to God. But it seems Mr. Hart has understood Mr. Edwards as he thought he should not be lilvely to be understood, and as he expressly declared he would not be understood : with liow much reason and justice, the reader must judge. Mr. Hart allows that, according to Mr. Edwards's scheme, God may be the primary, chief, and supreme object of the love of complacence. But let us consider whetlier there are not as many and great diffic\ilties in this as there are in making God the supreme object of benevolence to being in general. This, perliaps, may give us some further light in this matter. Tiie love of complacence lias beauty, or beautiful, excellent being, for its object. Holy complacence has moral beauty in general, moral beauty as such, simply considered, for its object, and not any particular beauty, or the beauty of any particular being, as confined and limited to that, and exclusive of moral beauty in general. It is exercised towards particular beautiful beings as sharing in the beauty common to all holy beings, and is love to moral beauty in general as such ; or, in other words, it is love of holiness for holiness' sake, simply considered as being what it is in its own nature. Therefore, love to particular holy beings has its first original and primary ground in love of holiness in general, and is really in its own nature love of holiness, as such, which distinguishes it from all affection which is not true love of holiness. Mr. Hart's objection against benevolence, as Mr. Edwards has represented it, may be applied to this view of complacence in the following manner : " According to tliis doctrine, there ought to have been three great commands. The first, greatest, and most fundamenUil of all should liave been thus, viz.. Thou shalt love holiness in general, simply considered ; for complacence in this is the root and mother of all complacential love, and 'all holy complacence primarily and most essentially consists in it. Secondly, subordinate to this, and as the first great branch of this root, Thou shalt love the Lord thy God with all thy heart," etc. (See " Remarks," pp. 5, 6.) Is not this argument in all resj)c;ct3 as strong and conclusive as wlien used by Mr. Hart against what Mr. Edwards has said of benevolence ? Mr. H. v/ill doubtless acknowledge that God may be the supreme object of the love of holiness, as he is infinitely holy, and the fountain and sum of all holiness, and that he must be so to him who loves holiness in general, or for its own sake, simply considered, though he might not be the supreme object of any other kind of love which lias not holiness, as such, for its primary object. And why must not this be as true of the love of benevolence, as Mr. Edwards luis defined it? Mr. H. uses the following argument to prove that God cannot be the supreme object of the benevolence Mr. Edv/ards describes : — ''Upon Mr. Edwards's principles, the absolutely great Being must have an incomparably greater share of the primary benevolence to being simply con- sidered, than all other particular beings. Compared with them he has chief and supreme benevolent regard ; but not so compared v/ith the primary ob- ject of virtuous love, viz., being in general. That must be the chief object for the great Being does not exhaust all being, so as to reduce all others to non-existence, or no degree of being. He infinitely outweighs all other beings, as put in the scale against him. But if his infinite degree of being is put into one scale, and the same be put into the opposite scale, and to- gether with that the degrees of existence of all other beings, it is obvious this great Being's weight, in the opposite scales, will balance itself, and the whole weight of the other beings will remain clear and turn the scale. Tliis 72 APPENDIX. scale has in it the whole of the primary object of virtuous love, the other not; and the virtuous attraction, or tendency of primary benevolence to being, simply considered, is in proportion to tlie quantity of being." Every one must see, at first view, that if this argument proves God cannot be the supreme object of universal benevolence, it equally proves he cannot be the supreme object of any love and regard in which the creature has the least share ; and that the heart which has any regard to the creation, cannot pay supreme regard to God. But I will now apply it to the love of compla- cence in particular, by substituting that in room of benevolence, by which it will appear this argument will prove, if it proves any thing, that God cannot be the supreme object of complacence. " Upon Mr. Edwards's principles, (and in the case before us, we may say, upon Mr. Hart's too,) the absolutely great Being must have an incomparably greater share of the love of holiness for holiness' sake, or the love of moral beauty in general, simply considered, than all other particular beings. Com- pared with them, he has the chief and supreme, complacential love ; but not so, compared with the primary object of holy love, viz., holiness in general, or moral beauty, as such. Tliat must be tlie cliief object, for the great and most holy Being does not exhaust all holiness, so as to reduce all others to no degree of moral beauty. His holiness infinitely outweighs the holiness of all other beings, as put in the scale against him. But if his infinite degree of holiness is put into one scale, and the same be put into tlie opposite scale, and together with that, the holiness of all other holy beings, it is obvious this great Being's holiness in the opposite scales will balance itself, and the whole weight of the holiness of other beings will remain clear, and turn the scale. This scale has in it the Avhole of tlie primary object of the love of compla- cence, the other not ; and the holy attraction, or tendency of primary com- placential love to holiness in general, simply considered, is in proportion to the quantity of holiness." Mr. H. subjoins to this argument the following words : " How do false metaphysics entangle and mislead the greatest and best men, when th(?y wander in them ! " To whose metaphysics, Mr. Edwards's or Mr. Hart's, this exclamation is most properly applicable, tlie judicious reader, I suppose, will be at no loss.* Mr. Edwards says " True virtue must cliiefly consist in love to God, the Being of beings, infinitely the greatest and best of beings," and that " it may be asserted in general, tliat nothing is of the nature of true virtue, in which God is not the first and the last," etc. (pp. 125, 134.) And he thought this * It may not be useless, perhaps, to observe here, that as being in general is the primary object of general beneA'olence, and benevolent being a secondary object, as has been observed ; so there is a distinction to be made in the object of complacential love, into primary and secondary, in some measure analogous to that of benevolence. The primary object of complacence is that holiness and beauty which consist in pure benevolence, and a secondary object is the holy complacence itself. It must be evident, to any one who will attend, that this must be the case ; for there must be complacence before there can be any delight in complacence, or comi^lacential love of complacence ; therefore the Jirst complacence cannot have complacence or love of holiness for its object ; but the frst love of holiness must be the love of holy benevolence. And when this complacence in benevolence once exists, it docs itself become an object of complacence, and in this sense is a secondary object of complacential love; it being a secondary beauty, implied in benevolence and flowing from it. And, indeed, the mind cannot liave any true conception of the love of holiness, or holy complacential love, until it actually takes place in the mind, and therefore the first exercise of it in every mind cannot have the love of complacence for its object, but it must be the beauty of benevolence. The mind in this way getting an idea of the beauty of complacential love, immediately takes delight ill it, or approves of it as an excellence, which is a secondary and consequential APPENDIX. 73 was evident from what he had said upon the Nature of True Virtue, which he has particularly proved in his second chapter. Mr. Hart says, herein "he is very inconsistent with himself;" and that "there is indeed a strange con- fusion and inconsistence in this great man's ideas and reasonuigs upon this subject." (pp. i), 11.) But enon(j-h has been said to show how groundless this charge is, and that Mr. Edwards is perfectly consistent in this matter ; and I trust that whoever will consider the subject with proper attention and candor will find it the only consistent notion of true virtue that has ever been proposed and that can be supported by Scripture. This, I hope, has been made evident in the preceding inquiry. It may not be improper to take notice here of the objection Mr. H. makes against Mr. Edwards's speaking of any affection to God, under the name of benevolence. He presents us with an extract of a letter from one, who, he says, is " an ingenious gentleman ; " in which Mr. Edwards is severely cen- sured for using this word thus. He says this is " more than odd ; it is quite improper, and sounds irreverent ! " Mr. Edwards has taken particular notice of this objection, and answered it. (pp. 12(3, 127.) Mr. Hart, or his friend, had no right to renew this very objection against Mr. Edwards, without taking notice of his answer, and showing wherein his reasoning fails, which neither of them have attempted. I trust none will deny that any affection exercised towards God has the nature of good will to him ; but if we are to exercise any good Avill towards God, and be in any degree his friends, we must so far exercise benevolence towards him, for good will and benevolence are two names of the same thing. And why, of these two names, which are used for precisely the same tlimg, one should be " improper and irreverent," when used to express this same affection towards God, and the other not, remains for this ingenious gentleman to show. Why this same affection may not be called by the same name, when exercised towards a superior, and one that is above all depend- ence on us, as well as when exercised towards an inferior and dependent, no man, I believe, can show. If benevolence implies indigence, and depend- ence in the object towards which it is exercised, it would indeed be improper and irreverent to call any affection exercised towards God by this name. And I conclude this gentleman, and all otliors who make this objection, have affixed this idea to the word benevolence ; and that this is the ground of their exercise of complacence towards this secondary object. The case seems to be plainly this. The Hrst exercise of holiness is benevolence to being, as such ; in which the heart is disposed to unite itself to being in general, in seeking the highest universal good. And this general benevolence implies in it benevo- lence to benevolent beings, and a disposition to love benevolence, with a love of complacence. And the benevolent mind, being thus pleased with benevo- lence as the greatest beauty and excellence, is of course in the next place pleased with this beautiful complacence in benevolence. Of this holy love, in all its branches and exercises, God is in a true sense the first and supreme object, as he is the sum of all being ; so that all created existence, in comparison with him, sinks into nothing. And he is the sum and fountain of all benevolent being, and of complacence in moral beauty, or of all excellence and moral beauty and perfection. And his existence and relations to his creatures, in Avhich he is intinitcly distinguished from all other beings, are the ground of peculiar exercises of the benevolent mind towards him ; such as holy fear and reverence ; a humble trust, and rest, and joy in him, as the supreme good, and a sweet acquiescence in him, and in his government and works, and resignation to him, etc., all which is implied in benevolence, even in its very nature, and is nothing but imiversal benevolence acting according to its nature towards this infinitely great and glorious object. VOL. III. 7 74 APPENDIX. disgust. But in tliis they are very arbitrary, in affixingr a moaning to the ■word which it does not express?, nor was ever designed to signify. Mr. H. allows that God is the tirst object of his own benevolence, p. 18. If God exercises benevolence towards himself, why may not his creatures ? Yea, why must they not ? In the exercise of holiness they imitate God as dear children, and are partakers of the divine nature. Their love to God, then, must be of the same nature with God's love of himself; and if his is a love of benevolence, theirs must be so too. And why God's love of himself may be called benevolence, which Mr. H. ventures to do, and yet the same kind of love of God in the creature may not be called so, is quite unac- countable. Besides, Mr. H. makes all virtue summarily to consist in " giving up all inconsistent interests, as loss for God's sake, and his kingdom's." Now, what is this but benevolence or good will to God, and his interest and kingdom, in such a regard for his honor and interest, as to be willing to give up every thing for the sake of this ? If this is not benevolence, of which God is the first and chief object, we may despair of ever knowing what is benevolence. But Mr. H. is more express yet. He says, a " benevolent propensity of minds to minds is communicated to the hearts of men, by a sight and feeling sense of God's benevolence to them," in the exercise of which they attract to him in the first place. Surely Mr. H. falls under the "just" reproof of this " ingenious gentleman," if any one does. SECTION II. Mr. HarPs Ohjedions against Mr. Edwards^s JVotion of the Secondary or JWdural Beauty in Virtue considered and obviated. Mr. Edwards observes there are two kinds of beauty. One is moral beauty, or the beauty of true virtue or holiness, which is the highest kind of beauty, and consists in cordial agreement and harmony, or general benev- olencCj and is discerned and approved of by such only who love true holi- ness, which love is itself the exercise of holiness. The other is natural beauty, which consists in natural harmony or agreement, and takes place in the natural and material world, in numberless instances. And this same kind of beauty is found in things immaterial and mental, as well as in other things, and there is a natural beauty in virtuous exercises of the mind, and the fruit of those exercises, which is entirely distinct from the moral, holy beauty, and of a different nature ; even the same kind of beauty which is found in the material world. Thus there is a natural beauty, harmony, and agreement in a man's doing to others as he would think proper they should do to him, of the same kind with the beauty and harmony of a building, the diiferent parts of which are harmoniously fitted to answer each other; which beauty is distinct from that general benevolence, in which the virtue of a man's doing to others as he would they should do to him consists, and ■which is the true moral beauty of the heart. This natural beauty is found in all virtuous exercises and conduct, especially in relative duties between man and man, according to their different stations and relations, which may be relished and delighted in by those who have no virtue, as a taste for this natural beauty is natural to all men, and does not imply disinterested benev- olence, but is consistent with the highest degree of selfishness and sin. Therefore they have run into a great mistake who have thought this relish for natural beauty, which is found in virtuous conduct, which is common to all men, an evidence that all men have a degree of true virtue. (See Ed- •wards's Nature of True Virtue, Chap. III. throughout.) APPENDIX. 75 Mr. -Hart objects against all this, as "very injurious and destructive to true virtue." And in order to expose it, he makes the following observa- tions, (Chap. III.): — " 1. If this doctrine is true, God'y revealed law no where commands, recommends, or once mentions thit in which all true virtue primarily and most essentially consists, but only enjoins and commands it in regard to its secondary beauty." Answer, The law of God requires universal goodness, or love, and nothing else ; in wiiich Mr. Edwards says all true virtue consists. This is sufficiently illustrated in the preceding inquiry, from which it appears this argument is very ill chosen indeed to be used against Mr. Edwards's notion of virtue, and is nothing but begging the question. Mr. H. says, " If I mis- take not, Mr. Edwards does implicitly acknowledge this in what has been transcribed above." Answer. He is doubtless greatly mistaken, and must lie under this imputation till he has particularly shown Avhere and how this is implied in what Mr. Edwards lias said. Mr. H. goes on : — " 2. If this doctrine is true, it may be suspected that the holy men of old, prophets and apostles, never knew or practised true virtue." Answer. Our Lord has told us that love to God and our neighbor is the whole of what the law and the prophets inculcated, even that same universal benevolence in which Mr. Edwards says all true virtue consists. We have, therefore, no more reason to suspect the prophets never knew or practised this virtue, than we have to suspect that Christ was not a teacher come from God. And one of the chief apostles said, "love is the fulfilling of the law," and that all true religion and holiness consists in this, and nothi^ig else. (1 Cor. xiii. 2.) He is, therefore, so far from placing virtue in this secondary beauty, that he expressly places it in something else, even in universal love and benevolence. The instances in Scripture Mr. H. brings to support this observation are not to his purpose. (Ps. xviii. 25, 26. Rev. xvi. 5, 6.) There is a true moral beauty in the righteousness of God here celebrated, which consists in univer- sal benevolence. Take this from that conduct which is called righteousness in God or man, and no moral goodness remains ; so nothing worthy of holy admiration and praise. There being a secondary beauty, a natural fitness, in justice, does not prove or suppose there is no higher beauty and excellence in it. If Mr. H. would prove the point he has set up here, he must produce an instance of virtue, recommended and celebrated as such, which has noth- ing in it of the nature of universal benevolence. In what he has yet said, he has only begged the question. He proceeds : — " 3. Let it be observed that there is no such object of God's attention and regard as being, simply considered." Answer. There is such an object as being in general, or universal being, which is the same with being simply considered, as Mr. Edwards uses the terms. And universal benevolence has this for its object ; and that is not virtuous love wliicli will not extend to being in general, as such, or simply considered. This has been sufficiently explained and evinced by Mr. Ed- wards, and in the preceding Inquiry, pp. 16, 17. Mr. Hart, to support his assertion, goes on to say, " God is his own first object. He sees himself as he is, as possessed of an absolute fulness of being, enriched and adorned with all possible mental perfections. As such he is the primary object of his first and chief love, both of benevolence and complacence. On this passage I would observe, — 1. It is granted that "God is his own first object;" this Mr. Edwards grants, and has proved ; and it has been shown, in the foregoing section, that this is consistent with virtue's consisting in love to being in general — not only as God is, in efiect, being in general, but his love of himself is, in its nature, love to being as such, or being simply considered. 76 APPENDIX. 2. According to Mr. H.'s account of the matter here, God's love of benev- olence and complacency is no part of his excellence and perfections. God is " enriched and adorned witli all possible mental perfections," independent of his love ; and as thus possessed of all possible perfections, " he is the primary object of liis first love." This is a bold stroke, indeed ! It strikes out all love of benevolence or complacence from being any part of holiness. The Scripture says, "God is love ;" but, according to Mr. H., no part of his perfection is expressed in this, nor any thing worthy or excellent. And the law of God, which requires love, is no transcript or expression of the divine perfections, for tliese do not consist, in the least degree, in love, but in some- thing entirely different from this. And if God's love to himself is no part of " all possible perfection," he having all possible perfection antecedent to this, then his love of benevolence and complacence towards his creatures is no part of his holiness and perfection ; and it will also follow that love of benev- olence and complacence in creatures, the angels for instance, is no part of their moral excellence. Thus we see where Mr. H. is carried in his opposi- tion to Mr. Edwards's account of true virtue. Tliis was no inadvertence in Mr. II. No one can do bettor than he has done on this liead, if he sets up to oppose general benevolence to being, as such, as the foundation and sum of all holiness : it will necessarily land him in this first-born of absurdities, and lie can give no better account of the divine holiness and perfections than Mr. II. lias here given. Mr. H. has the same sentiment in the following extraordinary sentence : " He [God] is not virtuous and holy because he loves himself, but he loves himself because he is holy." That is, God's holi- ness does not consist in love, but something which is antecedent to all love, and the ground and object of it, and is, therefore, quite a distinct thing from love. Mr. H. may be asked what this holiness is, and wherein it consists — what are " all possible mental perfections," in which there is no degree, no kind of love ? Doubtless he will be as much puzzled for an answer as the Indian he mentions, who asserted the earth stood on a tortoise, and, being asked ■what the tortoise stood upon, " he cried out, with surprise, ' Me don't know ! ' " Perhaps Mr. H. thinks lie iias answered this question in his chapter Of the Essential Nature of True Virtue ; but, if I can understand him there, what he says of tlie divine holiness and perfection is in direct opposition to this extraordinory assertion, and very consistent with Mr. Edwards. He represents God's holiness as consisting in an equitable regard to himself and his creatures. This may be benevolence to being in general, notwithstand- ing any thing he says ; yea, I think it must be this, according to his own account of the matter, when all he says upon it is put together. He speaks of "an established virtuousness of character" in the creature as conformity to God himself; and he says this consists in love, and that it is, in effect, universal love. Now what can universal love be but love to being in gen- eral.^ And if this is virtue in the creature, by which he is conformed to God's moral character, then God's holiness consists in this same universal love, or love to being in general. But, be this as it may, it is certain Mr. H. makes the holiness of God to consist in part, if not wholly, in love. What can God's equitable regard to himself be but love to himself? Let him tell who can. Moreover, he speaks of the love and goodness of God as a " most virtuous " or holy propensity, and as that which is his glory. Now, if God's love, his benevolence and goodness, arc his holiness and his glory, how can it be that he is "enriched and adorned with all possible mental perfections" antece- dent to his love to himself, and as the ground of it, and antecedent to liis love to his creatures ? This love cannot be any part of his perfection, holiness, and glory, if he is " adorned witli all possible perfections " antecedent to it. Thus we see Mr. Hart has been so far from telling us what all possible APPENDIX. 77 perfection is, considered as aside from love, and the ground and object of it, that ho has contradicted this his position, and placed the moral perfection and holiness of God in love, and nothing else. "Error is fated to run crooked." Mr. H. proceeds to say, — " 4. Let us next consider the destructive influence of this notion of virtue upon virtue itself. All relative duties which we owe to God, to Jesus Christ, and our fellow-servants, partake of the nature of justice. They are equi- table, fit, and right in their oAvn nature. They have a natural agreement and liannonious proportionableness to the nature and cliaracters of their respective objects. All this you see and approve ; and the dispositions and exercises of your mind or heart towards all these relative duties are natural, harmoniously proportionable to them, and in concord with them, equitably suited to them. Your lieart, then, is very beautiful, but not at all virtuous, if tliese harmonious and equitable dispositions and exercises of your mind do not arise from pure benevolence to being, simply considered. So, then, the beauty of your mind, as adorned with all these relative, equitable, and har- monious dispositions only, is of the same sort with that of bodies. Your heart is as beautiful as a square or a cube, and no more virtuous than they." On tliis the following things may be observed : — 1. There is, in things of a moral niUure, a natural beauty, which consists in harmony and agreement, which is distinct from any thing properly moral in them, and, therefore, a beauty which is distinct from moral beauty, and of a different nature. This Mr. Edwards has asserted, illustrated, and proved ; and I do not find that Mr. Hart has so much as attempted to show wherein his proof fails, and how what he says is not to the purpose. All Mr. H. attempts to do is to draw absurd consequences from this notion of secondary natural beauty in moral things, — which consists in begging the question, or assertions without any manner of proof, some of which have been consid- ered, — or in misrepresenting Mr. Edwards's doctrine on this head, of which the words before us are an instance, as I shall show before I have done. There is a uniformity and proportion, and an answerableness of one thing to another, in moral things, or true virtue, which is of the same kind with the uniformity which takes place in the material world; and the same taste which discerns and takes pleasure in tlie latter will do the same with respect to the former ; and, therefore, this taste and pleasure does not imply love of virtue, for it is not the virtue itself that is discerned and relished ; and if there was nothing there but what is discerned and relished by this taste, there would be no virtue in it. This is what Mr. Edwards iias asserted, and Mr. Hart has said nothing to prove it is not so, nor will he ever do it, it is pre- sumed. It is a truth which every considerate, judicious person must discern, Mr. H. himself not excepted, for Jw has acknowledged it, as I shall show presently. A person wholly selfish may be pleased with some things which attend general benevolence ; there is to him a beauty in it, so far as he has advan- tage by it. This may be while he sees nothing of the true beauty of benev- olence. Saul, under the influence of selfishness, saw a beauty in David's conduct in sparing his life when he was in his hands, and Avas highly de- lighted with it, while he Avholly overlooked tlie true beauty of it, and the virtue he exercised, and had no pleasure in it, but would have been dis- pleased with the same conduct in David, had it been towards one of Saul's enemies. It is granted that, in this case, the beauty seen, and Saul's pleas- ure in David's conduct, are not wholly of the same kind with that under con- sideration, as the former has its foundation chiefly in selfishness, the latter not; yet I think it serves to illustrate the case before us, and show that men may see a beauty in virtuous conduct, and be pleased with it, and yet not see VO APPENDIX. the true boanty of virtue, or have any regard to the true virtue "which is exer- cised, but be disposed to be displeased with that, and hate it. The just jjroportion and symmetry of a beautiful picture is adjusted and marked out by a number of exactly proportioned lines, drawn so as, in a cer- tain manner, to agree with each other, and form a proper uniformity. Now these lines, tinis exactly drawn and proportioned, form a beauty different from that which we call the beauty of a picture, or a human face, which consists in a certain symmetry and just proportion. An accurate mathemati- cian, who has no taste or discerninij of what is meant by the beauty of a picture, which is formed by certain colors and shades proportioned to these lines, j'et mio"ht discern the just proportion of these lines, exactly drawn to STiit and answer each other, see a beauty in it, and be pleased. Here we see there are two distinct beauties, the one inferior, the other higfher, the latter the true beauty of a picture ; and yet the former is discerned, and not the latter. And why may it not be so in the case before us, though the beauties, one of an inferior, the other of a hipfher kind, have a different and greater distinction than in this instance ? The exact proportion and harmony in the vibrations of the chords of a musical instrument have a beauty in them that would give pleasure, if clearly discerned, distinct from the harmony of a tune ; and he who has no taste for music might discern the harmony and exact proportion of these vibrations, and be pleased with this beauty. Mr. H. insists upon it that what Mr. Edwards calls the secondary beauty that attends true virtue, and says is the same kind Avith natural beauty, ig true virtue, and all the beauty there is in it. This seems to be at the bot- tom of all he has said against Mr. Edwards on this head. He might, so far as I can see, with just as much reason say, all the beauty of a beautiful pic- ture consists in the exact proportion of a number of lines ; or that the whole of the beauty and sweet harmony of music consists in the exact, harmonious, correspondent vibrations of the air, or of the chords of a musical instrument. He says, " The truth is, this marvellous scheme has changed the natural, moral beauty and glory of true virtue into an image made lilce to the beauty of an equilateral triangle, or a chessboard." That he had no reason to bring this charge against Mr. Edwards, any one must see at first glance. Mr. Edwards says virtue does not consist in this secondary beauty, but in something else of quite a different nature and kind ; that though there is a beauty Avhich consists in proportion, and the answera- bleness of one tiling with another that attends true virtue, which is of the same kind with the proportion and beauty of a triangle or chessboard, yet this is of a nature entirely different from virtue, and has nothing of its beauty and glory. What more could Mr. Edwards have done utterly to exclude the beauty of a chessboard from the beauty and glory of true virtue ? This was the design of this chapter on secondary beauty. But may not this charge, ■with great justice and propriety, be retorted on Mr. Hart himself? He insists upon it, that this secondary beauty, Avhich Mr. Edwards has proved to be like to the beauty of material things, (and Mr. H. has not shown that it is not so,) is all the beauty and glory there is in true virtue. This charge must lie upon him till he can prove tlie beauty attending true virtue, which Mr. Ed- wards calls natural, secondary beauty, is not a beauty of the same kind with the beauty in material things. This leads me to another observation. 2. There is a misrepresentation in this passage. Mr. H. here supposes that all relative duties to God, to Jesus Christ, etc., may be practised from the heart, according to Mr. Edwards, without the exercise of true virtue ; "and the dispositions and exercises of the mind or heart towards all the objects of these relative duties be natural, harmoniously proportionable to them, and in concord with them, equitably suited to them," and the heart be thus " very beautiful, but not at all virtuous." This is a gross misrepresen- tation. Mr. Edwards speaks of tliis secondary beauty as the attendant of APPENDIX. '3Q true virtue, which does not take place in the mind that is destitute of virtue. He allows of no dispositions and exercises of heart, harmoniously propor- tionable and equitably suitable to the objects of relative duties, in the mind destitute of true virtue or general benevolence, and which are not the exer- cises of that. And in this misrepresentation Mr. H. really begs the ques- tion in dispute, or takes for granted what he had to prove, viz., that a man may heartily practise all relative duties towards God and his neighbor, while he has no universal benevolence. If he had proved tliis, which he has taken for granted, and Mr. Edwards had allowed what he supposes, viz., that the mind miy have all the beauty which he supposes in relative duties. ■« ithout any true virtue, " the destructive intluence of his notion of virtue upon virtue itself" might have appeared. But as the case stands, nothing of this kind is made to appear. Mr. H. goes into the same way of arguing (if it can be called arguing) in another passage which I will transcribe. After having made a quotation from Mr. Edwards, in which he supposes what he had abundantly proved, viz., that there is a natural beauty accompanying true virtue, in which true virtue does not consist, but is of the same kind with the natural beauty in material things, he cries out, "Wonderful!" and then goes on in the following words: ''Here an appeal is made to experience, and tlie argument is built on this supposition, that moral proportion and harmony is a beauty of the same kind with that of material things;" Here is a misrepresentation. Mr. Ed- -wards does not assert this of " moral proportion and harmony," but says that, besides the moral proportion and harmony in true virtue, there is also a nat- ural proportion and harmony, ^hich is the attendant of true virtue, in which there is a natural beauty of tlie same kind with that of material things. And Mr. H. has said nothing to disprove it, that I can find. And surely Mr. Ed- wards had a right to build an argument on a premise wliich he thought he had fully proved, and which, it seerns, Mr. H. did not think best directly and expressly to attempt to disprove, or so much as deny. But Mr. H. goes on: "It is not possible to conceive of any thing more absurd. I desire any one to take a human mind, adorned with all right, relative affections and exercises to Jesus Christ, harmoniously agreeable and beautifully propor- tioned to his characters and relations to us, (only excluding benevolence to being simply considered, and let the faith of him be tlieir spring,) and care- fully compare it with a square, a cube, and a beautiful piece of embroidery, and try if he can discover any such likeness in their beauties as to lead him to pronounce them beauties of the very same sort or order. He Vvill as soon discover the actions of a spirit to be of the same kind Avitli the action or motions of a clock." Here I\Ir. H. supposes what is impossible, viz., that " a mind may be adorned with all right, relative affections and exercises to Jesus Christ," when benevolence to being in general is excluded, and that a man is a true believer in Christ while wholly without this benevolence. He has attempted to form a character here that never existed, and never will, because it implies a contradiction. Therefore, there is no such character to be considered. Mr. H. here introduces the beauties of true virtue, and then asks if there is any likeness between these and the beauty of a square, etc. Mr. Edwards does not say these are beauties of the same sort. What he says is, that over and above the true virtuous beauty in these relative duties, there is also a beauty of another kind, which itself is not virtue, but only the attendant of it, and is of the same kind with the beauty in material things, and may be perceived and delighted in by one who has no virtue, nor any relisli for it. Now, Mr. H. has not offered the least evidence that this is not so, in this passage ; nor has he said any thing really in opposition to Mr. Edwards.* * Mr. Edwards allows there is a natural beauty in the practice of justice and other virtues, in external conduct. And when these are the expressiou of the 80 APPENDIX. But I proceed to observe, — li. Mr. II., after all he has said to tlie contrary, allows the very thing ho here opposes ; so opposes himself only, while he thinks he is opposing Mr. Edwards. Ho says, men who are destitute of true virtue, " are many times determined to do particular equitable actions to others from a regard to the equity of the case, as their true spring, and for equity's sake," etc. ; that a man in dealing Avith his neighbor may " see Avhat is right between thorn, and, from a regard to the equity of the case, deal justly with him." Here he allows that equitable conduct in relative duty may be approved and practised, and yet there be no virtue in it. I would ask ]Mr. H. whether there is not a sort of beauty in tliis justice and equitable conduct, in which there is no virtue? He must answer in the affirmative ; for what he says implies it, as he supposes it is practised from a regard to the justice and equity of tlie case, and for equity's sake. The next question is, whether this beauty is the beauty of true virtue, or a beauty of another kind. This lie has also answered. It cannot be the beauty of true virtue ; for he expressly says there is no true virtue in it. And if there is a beauty in one instance of equitable conduct ■which is of a different kind from the true beauty of virtue, this may be the case, yea, certainly must be, in all instances. And this is a secondary beauty, ■which consists in a natural harmony and agreement of one thing with another ; the very same beauty which is found in material things. Thus Mr. Hart allows all that Mr. Edwards has asserted concerning secondary beauty, and expressly asserts at the latter end of his book what he greatly condemns in Mr. Ed- wards towards the beginning : " Error is fated to run crooked ; the greatest men cannot govern and keep it straight." Mr. Edwards having observed that it was evident, from what he had said, that the " disposition or sense of the mind whicli consists in a determination of mind to approve and be pleased with this (secondary) beauty, considered simply, and by itself, has nothing of the nature of true virtue, and is entirely a different thing from a truly virtuous taste," there being no more virtue in it than there is in " a disposition to approve the harmony of good music," etc., Mr. II. makes the following observation upon it : " If this good man had attended to one obvious distinction, he might have saved himself from falling into this grand absurdity, viz., the difference there is in the nature of things, between the mind's seeing and approving tlie harmonious proportion and justness of virtu- ous dispositions and exercises of heart towards God and our neighbor, and having such dispositions and exercises himself. A man may see and approve the beauty and excellence of true virtue in some degree, and yet his heart not be in this beautifully harmonious and equitable temper and state." Ans. 1. "This good man" has attended to this distinction, and thought he had demonstrated the " grand absurdity " and impossibility of what is supposed in it, in the following words : " It is impossible that any one should truly relish this beauty, consisting in general benevolence, who has not that temper himself. I have observed, that if any being is possessed of such a temper, he will unavoidably be pleased with the same tem])er in another. And it may be in like manner demonstrated, that it is such a spirit, and nothing else, that will relish such a spirit. For if a being, destitute of be- nevolence, should love benevolence to being in general, it would prize and seek that which it had no value for. Because, to love an inclination to the good of being in general, would imply a loving and prizing the good of being in general. For how should one love and value a disposition to a thing, or a tendency to promote a thing, and for that very reason, because it tends to proHiote it, when the thing itself is what he is regardless of, and lias no value for, nor desires to have it promoted." heart, there is a moral beauty in the exercises of that, the beauty of holiness. But when there is no true virtue in the heart, there is no natural beauty in the exercises of the mind ; all the natural beauty is m the external rnnHuct. APPENDIX. 81 Had Mr. H. well attended to this passage, and determined to say nothing contrary to it till he could answer it, " he might have saved himself from falling into the grand absurdity" contained in the words just quoted from him. For, — Ans. 2. Nothing can be more absurd, and imply a greater contradiction, than that which Mr. H. hero affirms, viz., that the heart whicli is in no degree virtuous, does at tlie same time approve of virtue, and that there is a ditfer- ence in the nature of things between these. Heartily to approve of virtue for its own sake, is to be at heart a friend to virtue, and to love holiness for holiness' sake. And can this take place in an unlioly heart — a heart tliat is an enemy to all virtue ? It is impossible. It is even a self-evident proposi- tion, that the love of holiness is holiness, and therefore has passed for an in- contestable truth, till Mr. 11. has risen and contradicted it. He says, " A man may see and approve the beauty and excellence of virtue, in some degree, and yet his heart not be in this beautifully harmonious and equitable temper and state." But why does he limit this to some degree ? Why may he not approve of the beauty and excellence of virtue in every degree, as well as in some degree ? It is impossible for him or any one else to tell, unless it be because his heart is in some degree a friend to virtue, i. e., really virtuous ; but not so in every degree. All Mr. H.'s proof of this extraordinary asser- tion is in the following words: "Nothing is more common, and nothing more to be lamented, than this monstrous inconsistence between the moral sense or taste of the mind, and the ruling dispositions and exercises of the heart of man." Here is an appeal made to experience ; but the whole evi- dence of the thing to be proved lies in Mr. H.'s confident assertion. I may say, in my turn, if Mr. H. had attended to one obvious distinction, he might have saved liimself from falling into this grand absurdity, viz., tlie difference there is in the nature of things, between the dictates of the judgment and conscience, and the relisli and approbation of the heart. An inconsistence between these is indeed very common ; men often love and practise that with their whole hearts which their reason and judgment declare to be wrong and hateful ; and tlieir conscience pronounces that to be beautiful and excellent which their hearts do not in any degree approve, but utterly detest and hate. Here is an inconsistence between the judgment and the heart, wliich is con- sistent with the nature of things, and evident from abundant experience. But for the heart to approve of that which at the same time it hates and wholly rejects, is indeed a monstrous inconsistence. It implies the most palpable contradiction, and therefore never did take place, nor ever will, in any one instance. To see beauty, and heartily ap])rove of it, as such, or to taste and relish the beauty of holiness, as such, is the same with tlie love of lioliness, as such, or for its own sake. And when Mr. II. will prove that the heart of man may be thus friendly to holiness, and love it for its own sake, M'hile des- titute of all true virtue, he will sliov>' that he has not fallen into the grand absurdity with which he is cliarged. Mr. H. says, that, according to Mr. E., " the nature and character, or perfec- tions of God, are no cause or ground of tlie first existence of a virtuous or holy principle in the hearts of created, intelligent beings ; " and adds, "I should be glad to know how the general attraction or propensity of mind to being comes into existence." Answer. It comes into existence by the omnipotent energy of God. It is his workmanship, by which men are created in Christ Jesus unto good works, who first created man in his own image. * (Gen. i. 27. Eph. iv. 24.) God gives them a new heart, a heart to know him, etc. (Jer. xxiv. 7. Eze. xxxvi. 26.) Giving a heart to know God must be a work of power, in order to their knowing him, and therefore cannot be effected by the knowledge of him, or a true sight of the perfections of God. A sight and knowledge of the divine perfections cannot be the cause or ground of that which is done in 82 APPENDIX. order to this knowledge taking place, or in giving a heart tlms to know God. It is the new heart, the circumcised, benevolent heart, and not the old, uncircumcised, selfish lieart that sees the divine character and loves it. It is granted the heart would not see and love, were there nothing to be seen and loved ; and in this sense tlie character seen and loved is the ground and cause, sine qua non ; as without this there would be no object of love. But the efficient cause, ground, and foundation of all is the divine power and energy, circumcising the heart to know and love — giving a new heart, or the Spirit of God taking possession of the heart as a powerful principle of benev- olence. And in this way, even by the immediate exertion of divine, new- creating power, the heart becomes benevolent. Mr. H.'s representation supposes divine power and energy to be the cause of all virtue in the creature, and that it owes its first existence to this ; and so has really answered the question which he puts. He supposes " a realiz- ing belief" of the divine character and love — by which God's excellence and love is " perceived, realized, and felt, as extended to them " — is given to them by God ; or that it is God who " gives them to feel in themselves his attracting love," and that tliis is the cause, ground, and reason why one sees, realizes, and feels this excellence and love of God rather than another, and why he does it now rather than before. This realizing belief, sensibility, and feeling is given by God, in taking away tlie lieart of stone, which would not realize and feel this excellence and love, and giving a new heart — a heart of flesh. This, then, is the cause, ground, and source of the first existence of all true virtue, and must be so, according to Mr. H. And I conclude Mr. H. will not say this divine operation, by which it is given to men to see and feel God's excellence and love, is by the truth seen, because this would be to make the effect the means and cause of itself, and to sup- pose God works by that which is the fruit and consequence of his own opera- tion. Surely, that which God does, in order to make men see and feel, is not done by their seeing and feeling, or by the things seen and felt, but by an immediate operation. If Mr. H. will not grant this, he Avill find himself in the case of his before-mentioned Indian. Mr. H. says, " This doctrine of Mr. Edwards seems to be the foundation on which several doctrines in the new scheme of divinity are built. These in particular, viz. : that the moral perfections and character of God as revealed by the gospel, and seen by natural men under the teaching of the word and spirit of Jesus Christ so far as they are capable of seeing them, can have no possible influence in changing their hearts. Regeneration consists in giving, or planting in the heart, a new spiritual taste or relish. This change is not wrouglit by the instrumentality of light, or by any means whatsoever. The Word of God is not a means in the hand of tl>e Spirit in working this change, but it is effected by mere absolute and properly creating power." Mr. Hart has not mentioned these doctrines exactly in the words of those to whom he imputes them ; and when they have used any of these words they have explained them, and guarded against a wrong sense, which the reader will be in danger of putting upon tliem as they are here used by Mr, H. The sum of the doctrines that have been advanced on this head, so far as 1 can learn, is this, viz. : that the human heart is naturally so wholly corrupt, so blind and opposite to the beauty and excellence of divine truth and holi- ness, that, in order to its seeing and relishing this, a divine power must be exerted on tlie heart, of which divine power and operation this sight and relish of truth is the effect. The divine operation in this case is as much antecedent to this sight and taste as the opening the eyes is antecedent to seeing, and as much the effect and consequence of this work as seeing is the effect and consequence of liaving the eyes opened. Therefore, light, or the truth seen, is not any means of that powerful operation which is antecedent to seeing the truth, and does produce tiiis sight as the cause of it, for, by the APPENDIX. 83 supposition, it is the effect, and not the cause ; and divine truth seen and relislied is really that in which the active change consists which is the effect of the divine power, Mr. H. frrants this is all true, if Mr. Edwards's notion of true virtue is riglit ; so that, according to him, — and I suppose it is the truth of the case, — the dispute is, at bottom, about the nature of true holiness, which is the same with the nature of God's moral character. If this is rightly stated, in the preceding Inquiry, what Mr. H. calls "the new scheme of divinity" is as old as the Bible, and the only scriptural one ; if not, his opposition may, perhaps, be justified. SECTION III. Mr. HarCs Objections as;ainst Mr. Edwards's Account of N'aturcd Conscience and Moral Sense considered and answered. Mr. Hart's ohjections against Mr. Edwards's description of natural con- science and moral sense are grounded on his excluding from it all relish and approbation of heart, of the beauty and excellence of virtue, and all true sense and discerning of that in which it consists. He has formed his obser- vations upon this under five particulars, but the whole of the objections he makes against it may be reduced to the three following : — I. If natural conscience does not see and relish true virtue, or that very beauty and excellence in which it is distinguished from every thing else, then the dictates of conscience, and the sense of desert which is implied in it, are witliout foundation, and wrong, and it "unavoidably deceives us; for moral desert is necessarily connected with, and has a natural and direct rela- tion to, this quality in moral actions wherein their virtuousness or vicious- ness consists, and to nothing else. But, according to Mr. Edwards, natural conscience has no perception or sense of tliat quality in moral actions wherein their virtuousness essentially consists, but, as a wrong-headed thing, places it in that wherein it does not at all consist, and so connects tlie sense of desert wrong, and contrary to the true nature of things." Answer. There is, in natural conscience, the exercise of reason and judgment, which may be right and agreeable to the truth, independent of the exercises of the heart, and in direct opposition to them. Reason and judg- ment may pronounce a tiling right, morally good, and excellent, while to the relish and inclination of the heart it is utterly ineligible and displeasing. In this case conscience is not a wrong-headed thing, but dictates the truth. Reason and judgment being rightly informed, and free from speculative error, are so far from deceiving us, that, by the supposition, they dictate nothing but the truth, and place virtue and vice and moral desert in that in which they truly consist. There is so much evidence of this from fact and experience, that I suppose it needless to attempt to make it more evident by reasoning upon it. It will be said this does not remove the difficulty, for these dictates of reason suppose an idea of the thing of which it judges, and that it is seen in a true light. How can the mind judge of that of which it has no true sight or conception ? It judges of what it sees, and not of tliat which it does not see. Answer. The reason and judgment may be convinced of the beauty, excellence, and worthiness of an object, of which beauty and excellence the mind has not the least taste and relish ; and in this sense there is no idea or sight of the beauty and excellence of the object. This is certain from fact and experience, as has been just observed ; and this is all that is affirmed in the case before us, and, therefore, the tiling that is objected against; 84 APPENDIX. consequently, the objection must be proiindlcss. The taste and sense of tlie natural beauty which there is in true virtue, and a desire to be self-consistent, and opposition to the contrary, — both which Mr. Edwards observes come into natural conscience and the moral sense, — may be necessary to jjive an idea and sense of any thing moral, and of moral desert, and yet the judgment and conscience place true virtue and moral desert in that in which it really consists. Reason may dictate that the beauty which the mind discerns and relishes is not the true beauty of virtue, — but this is something of a more noble kind, consisting in union of heart to heart, in universal benevolence, and that all moral desert lies in this and its contrary, — I say reason and conscience may dictate all this without any actual idea, or real perception, of that sweet beauty and excellence there is in virtue, or the least degree of relish of it, and will do so, if all speculative error is removed. Thus natural conscience, when duly enlightened, will approve of true virtue, and nothing else, as really excellent and pi-aiseworthy ; and if a man does not judge right in this case, but is deceived, and judges that true virtue consists in that nat- ural agreement and secondary beauty which he sees and relishes, it is his own fault, and an abuse of his reason through the prejudices and corruption of his heart. Mr. H. says, according to ]\Ir. Edwards's notion of virtue, "natural conscience is wholly ignorant of it, and uninterested in it;" but herein he is greatly mistaken. The reason and judgment may be fully con- vinced that true virtue consists in benevolence, while the heart is wholly opposed to it, and the moral taste has no relish for it, no sense of its sweet- ness, beauty, and excellence. So a man's conscience may be convinced that he is wholly without all true virtue, and all proper idea and sense of it, and that he is wholly to blame for not exercising this virtue. A man who never felt in his heart the least degree of love to God, or had any delight in worshipping him, but the greatest aversion to it, and is always most uneasy when obliged to be present where he is worshipped, — but lias the highest relish for gaming, drinking, and profaneness, and places all his happiness in these, — such a man may be convinced in his conscience tliat there is such a tiling as true, supreme love to God, and tliat there is the highest and most refined pleasure in this, and in worshipping and serving God with such love, — that he is under all imaginable obligations to love God, and delight in him and his service, so that it is wholly his fault that he does not, — and yet go on in his old way, Avith as strong an inclination as ever. In this case, the man, by the supposition, has no true idea of that about which he reasons right, but is wholly ignorant of the beauty and excellence of God, and has not the least taste and relish of the pleasure in "worshipping him with true devotion. He has, indeed, speculative ideas of these, — i. e., all the ideas that speculation, by the help of all tlie sensations he has, will give, or is capable of, — while his heart is wholly witliout any taste and relish for moral excellence. In this instance, — and there are many such, — his conscience does not deceive him, but judges right; and his reason condemns what his heart relishes and approves, and pronounces that right, excellent, and happy, of which he has not the least taste or relish, and so no true idea, of the beauty, excellence, and happiness of what his conscience approves, or his reason judges to be right and excellent. The man who has no disinterested benevolence may have a speculative idea of it, — i. e., all the idea that there is or can be in mere speculation, and all that is necessary in order to reason about it, — but can have nothing of that idea which comes by taste and relish of the tiling, and implies a sight and sense of its true beauty and excellence. All the blindness and ignorance there is in this case lies wholly in the want of such a taste and relish, and in an inclination to that which is opposite to it. The natural moral taste, which does not reach to true virtue, or imply the least relish for it, but is consistent with the greatest disrelish of it, is necessary in order to the mind's forming APPENDIX. 85 an idea of any thing tnoral, and, therefore, is implied in natural conscience and sense of moral desert, but is entirely a different thing from a relish of true virtue, or an idea of its true beauty and excellence. Mr. H. observes that Mr. Edwards says, " Natural conscience will approve of true virtue without seeing the true beauty of it ; " and upon it has the fol- lowing words : " Approve of that which you have no idea of, no relish for ! Is not this a contradiction ? " Answer. No; by no means. What has been said, I hope, is a sufficient answer to this question. The approbation of conscience in this case is entirely a distinct thing from any relish and approbation of heart. By appro- bation of conscience here is meant conviction of conscience, or the reason and judgment dictating that true virtue is right, excellent, and most beautiful, which is a distinct thing from relishing or seeing the beauty. II. Mr. H. objects that, " from Mr. Edwards's doctrines it does necessa- rily follow that men are under no natural obligation to be virtuous, and cannot equitably be required to be so." The sum of what he says in support of this is, " Natural conscience and the moral sense cannot taste and approve this kind of virtue, any more than the white of an egg ; and natural reason and common sense say there is no worth in it, nor any use or occasion for it in the moral world. Nothing but this preternatural principle itself (i. e., a truly virtuous taste, or a benevolent mind) can taste the sweetness of this primary beauty, or perceive any moral excellence in this sort of virtue. It lies far beyond the sphere of natural conscience and the moral taste. It is no object to them ; consequently man is, by the constitution of his nature, as incapable of seeing or tasting this primary beauty of moral things as beasts are of relishing their secondary beauty. He is no more made for the one than they are for the other, and is no more obliged to relish the one than they are to relish the other; and cannot equitably be required to do so, till a new faculty or taste is given him, adapted to this object, by a new creating act of power." Ans. 1. When Mr. H. says natural conscience cannot approve of this kind of virtue, if by approve he means conviction of conscience, that this is true virtue, and that there is a beauty and excellence in it, while the heart dis- approves and rejects it, his assertion is not true, as has been proved. If by approve he means a relish and approbation of heart, it is granted, and has been proved that no man, who has nothing of the nature of true vulue, can thus approve of it. When he says " natural reason and common sense say there is no worth in it," (i. e., virtue which consists in benevolence to being in general,) "nor any use or occasion for it in the moral Avorld," he only begs the question, and asserts what is most contrary to known fact. There are multitudes, the dic- tates of whose reason and common sense are, that all true worth and excel- lence consist in this, and that this is the life, excellence, and happiness of tha moral world. And this is the universal dictate of natural reason and com- mon sense, Avhen properly enlightened and impartial. And his assertion, in which all the seeming force of his argument lies, is wholly without foundation, viz., that man is, by the constitution of his nature, as incapable of seeing or tasting this primary beauty of moral things as the beasts are of relishing their secondary beauty. Man is, by the constitution of his nature, as capable of seeing and tasting this beauty as he is of exer- cising virtue ; for this is one and the same thing. Man has all the natural faculties which are necessary in order to his being virtuous ; and therefore, by the constitution of his nature, is capable of seeing and tasting the beauty of moral things, and of being perfectly holy. He wants nothing but an inclination to this, a heart to improve the faculties he has, in order to see and taste this beauty, and be truly virtuous. In short, he is furnished with every thing needful in order to see and exercise virtue, except it be virtue itself. VOL. III. 8 86 APPENDIX. This he has not, but has every tiling else ivhicli a creature can have, and not be actually virtuous. And if the want of a virtuous disposition, or a heart to discern and exercise virtue, and a strong and fixed opposite inclination, take off all obligation to virtue, then it is not possible that any man should be under any obligation to exercise more virtue than he actually has and does exercise ; and consequently there is no such thing as sin and blame, or ill desert, in nature. But Mr. H. says, " This is no more than sayin"'. If they had this new kind of relish, they would have it ; and if they had it, they might easily exercise it. But what is tliis to the purpose, when at the same time they confess there is no natural faculty in human nature, by any possible application of truth to which this taste can be raised up in the heart ? On these principles, we might with as much reason and as good a grace say. The mability a blind man is under to see and relish the beauty of light is of the moral kind ; and sol- emnly impute it to him as sin." A>'swER. This is saying that this new kind of relish depends on the will or heart, and consists in the disposition and exercise of that ; that so long as the disposition and choice of the heart is wrong, and in opposition to virtue, it has no relish for it: but when the mind is disposed and inclined to virtue, it has this taste and relish ; for they are one and the same thing. Therefore, all the defect lies in the heart being indisposed to love and choose that which is in itself most excellent, and to which it is invited by the strongest reasons and motives. If Mr. H.'s servant should utterly refuse to live in his house, or obey him in any one tiling, and declare that he saw nothing agreeable in his house, or any of his ways, but he took his whole delight in gaming, drinking, and de- bauchery, and was determined to spend the rest of his life in these ; his mas- ter would doubtless tell him that he had a very false and bad taste indeed, that he was very capable of knowing and doing better, and it was wholly owing to the viciousness of his heart that he could take no delight in his house and service, and had become such a disobedient servant, etc., and sol- emnly impute it to him as his sin. If the servant should say, " This is no more than saying. If I had a relish for your service and your ways, I should have it, and if I had it I could easily exercise it, and should then be willing to stay with you ; but as I have not this taste and turn of mind, but tlie con- trary, you have no reason to blame me in the least, or think me under any obligation to love or obey you ; " his master would doubtless think he argued very weakly. And if Mr. H., by all experiments in his pow'er, should find nothing in him, " by any possible application of truth to which " he could raise up in his heart the least degree of taste and relish for the beauty and order of his house, or any inclination to live with him, but a fixed abhor- rence of his service and all his ways, would this excuse his servant in his eyes ? No. If he did not divest himself of all reason and common sense, the farther he found his servant from all taste and relish for the business and enjoyment of his house, and the more impossible, by any applications to his mmd, to raise in his heart such a taste, or eradicate the contrary, the more would he blame and impute sin to him. Ans. 2. We do, indeed, "confess there is no natural faculty in human nature, by any possible application of truth to Avhich this taste can be raised up in the heart," so long as the will remains wholly perverse, and opposes all such applications ; and every one must confess this who will not hold the most palpable absurdity. But this does not suppose any want of natural fac- ulties, or any natural defect in them ; all the defect lies in the inclination or will: it is the perverse, obstinate resistance of that, to the applications made, which prevents their efficacy ; therefore the person is wholly blamable for not having this taste, if a perverse inclination is in any case blamable. This is illustrated in the instance of the servant above. APPENDIX. 87 Ans. 3. Mr. H. liimself allows the same thing which he is here condemn- ing'. He says wicked men, or vicious minds, have no virtuous taste, — this being a distinct thing, and essentially different from any thing which they have, — and that their hearts are in opposition to it ; and then goes on to say, "There is no cure for this evil disease of tlie heart but by the grace and truths of the gospel, as strongly impressed upon the mind by the spirit of Christ. If the perverseness and obstinacy of wicked minds prevail to that degree, under the enlightening influences and strivings of the Spirit of truth and grace, as to provoke the Lord to withdraw his gracious influences, and give them wjiolly up to their own hearts' lusts, their perverseness becomes absolutely incurable, and they go into perdition." According to this, men are as far from a virtuous taste as Mr. Edwards supposes they are, and they cannot be recovered to this by any thing but the spirit of Christ ; and yet he holds they are under obligations to be virtuous, and to have this virtuous taste, even while they are under the power of this " incurable disease," — incurable by any powers in themselves, or by any application, unless by the spirit of Christ, and even incurable by him, " abso- lutely incurable," if perversely and obstinately resisted by tliem. Let Mr. H. vindicate his own positions here, and he will answer all his objections agahist President Edwards and his disciples on this head. Mr. H., in his letter to Dr. Whitaker, allows that " men must have tliese things presented to their view by God's teaching, before they can perceive their moral excellence." Mr. H. may be asked, Why, then, are they under obligations to see this moral excellence, and relish it, antecedent to God's teachings, or the impressions of the spirit of Christ ? What if the spirit does not strongly impress these things on the mind, and they have not God's teachings, will this leave them under no obligations to see and relish these things, and wholly blameless in their " incurable disease " ? It must, if what Mr. H. says on tliis head against Mr. Edwards has any reason and weight. And why is their perverseness blamable from whom the Spirit of God with- draws himself ? Why are they sent to perdition, since their disease always was incurable by themselves, and they are as far from a virtuous taste as a blind man is from seeing the light, and it is become absolutely incurable now ? As well may you condemn a blind man for not seeing and relishing the light of the sun, Mr. H. being judge.* * I said above, Mr. Hart holds that men who have no virtue, or virtuous taste, are under obligations to be virtuous, because this is supposed in his ob- jection against Mr. Edwards, which we are considering, and is implied in all he says upon it. But I think he has said what is inconsistent with this, and a suf- ficient ground to conclude he does not hold that unregenerate men are under obligations to be holy. I have reference to what he says, Avhen it was urged against him that the representation given in his words just quoted, which he had before given in substance in his dialogues, was as inconsistent with man's obligations to be holy, etc., as the doctrines he objected against. They are the following words : " The gospel is a ministration of supernatural truth and grace, fitted in its nature to work in the mind as a vital seed and sacred leaven ; and the mind of man is naturally capable of being influenced and changed or spiritualized by it, when firmly believed and realized. The Holy Spirit of God accompanies this ministration of the word of life Avith some degree of his influ- ence, as a common grace. If sinners improve this, and the outward helps they have by tlie gospel, as far as then "''^ improvable by them, I believe he will crown his common influence with special and efl'ectual, leading them on to saving faith, and so regenerate them. If they do not, but continually resist and rebel against the motions of the Spirit, and so provoke God to withdraw his Spirit, and give them up to final blindness and hardness of heart, the grace of 88 APPENDIX. Bat, as Mr. H. has undertaken to show particularly what inability does not excuse, Ave will attend to that, and see if he has given any better account of the matter than they do whom he thinks he opposes. He says, " That kind of moral inability which does not excuse from blame, but rather aggravates it, is that which our Savior and tlie prophets and apostles charge upon the per- verse Jews, when they say they liave eyes and see not, ears and hear not, hearts capable of understanding, and yet understand not. It consists in an in- disposition, and perverse refusal, to exert those moral powers which men have. He has here given a very good account. The disease lies wholly in the indisposition and perverseness of the will or lieart ; therefore, their not see- ing, and all their inability to see, is their own fault. This account is, indeed, agreeable to Scripture, and to reason and common sense, and is the very same they give of the matter whom Mr. H. thinks he is opposing. He goes on : " But, upon the principles of Mr. Edwards's scheme, the inability of natural men to see, or rather taste, the sweetness of what he calls virtue, consists in the want of a natural faculty, or taste suited to the object." This is a most ungrounded and injurious assertion, directly contrary to the whole tenor of Mr. Edwards's writings. I might, on as good ground, say that, according to Mr. H. in the account above, men's inability to see consists in the want of a natural faculty, because they want a disposition or heart to see. Men sluit their own eyes, through an indisposition and perverse refu- sal to exert tlie powQjjs they have in seeing and relishing divine things. The Spirit of God alone can cure this evil disease of the heart by removing this indisposition and perverse refusal to see, and so opening the eyes of the blind. Tliis is a renewing the will, or changing the heart, to discern and taste the sweetness and excellence of true holiness, and not giving any new natural faculty. the gospel is vindicated, and they perish as despisers of it. This belief is con- sistent with my doctrine above." — Letter to Dr. Whitaker, p. 32. On these words the following things may be noted : — 1. When Mr. H. says "the mind of man is naturally capable of being in- fluenced and changed by the truth of the gospel, when frrnily believed and realized," it is implied that it is not naturally capable of this until this is the case, — which he says is the work of the Spirit alone, — and that none can believe and realize it unless strongly impressed by the Spirit. According to this, men are not naturally capable of holiness, — i. e., have no natural capacity, while without the Spirit, causing them to realize the truth, and strongly im- pressing it on their minds, — therefore cannot be under obligation to be holy. Thus he, who, without any reason, charges Mr. Edwards with holding that sinners have no natural capacity of holiness, does himself assert it, so as to be justly liable to the charge. 2. He places all the sinner's duty in improving what he calls common grace, and the outward helps they have by the gospel, as far as as they are improva- ble by them. This they may do without the exercise of the least degree of holiness ; therefore, they are not obUged to be holy, they not being capable of it, until they have the special and effectual influence of the Spirit. Thus Mr. Hart holds that " men are under no natural obligation to be virtuous at all." "With how poor a grace, then, does this objection against Mr. Edwards's doc- trine come from him ! 3. His bclkf that God will effectually lead them on to saving faith, and so regenerate them who improve the common influences of the Spirit, as far as they are improvable by them, — i. e., as far as is consistent with reigning lust and enmity against God, — is a belief without any evidence from Scripture, or any other quarter ; and, therefore, this belief is doubtless consistent Avith all his doctrines, as it is with all the doctrines of Ai'minians and Pelagians, who have as much of this fond belief as Mr. Hart. APPENDIX. 89 And now the reader is left to judge whether Mr. H. has, in any measure supported his objection. 1 proceed to the consideration of another. III. Mr. H. says, " Mr. Edwards is grossly inconsistent witli himself in what he says of natural conscience." Mr. H. observes Mr. Edwards says that " natural conscience, if well in- formed, will approve of true virtue, and will disapprove and condemn the want of it ; and yet without seeing the true beauty of it. If men's consciences were fully enlightened, as they will be at the day of judgment, they would approve nothing but true virtue." And then remarks upon it, " Thus natural conscience does, and does not, can, and cannot, taste or approve the true beauty of virtue." Answer. What has been said in answer to the first objection, may serve to show how groundless this is, and that Mr. Edwards is perfectly consistent here. Reason and conscience may be truly convinced, and judge that virtue consists in general benevolence, and in nothing else ; and therefore that this is the highest beauty and excellence, and yet the mind have no taste for this beauty, and consequently no true discerning of it. Reason and conscience may be so enlightened and convinced, as to judge perfectly right in this mat- ter, which will doubtless be the case at the day of judgment, without any taste of the beauty of virtue, and consistent with the greatest distaste and abhorrence of it. Mr. H. might as easily, and with as much reason, fasten a contradiction on our Lord, because he has said of his persecutors, " They have both seen, and hated, both me and my Father," (John xv. 24 ;) and yet at the same time said of the same persons, " They liave not known the Father, nor me." (Chap. xvi. 3.) And with as good reason might he charge St. John with expressly contradicting his Lord and Master, when he says, " Whosoever sinneth hath not seen him, neither known him." (1 John iii. 6.) Whereas Christ says of some of the greatest sinners, " They have seen both me and my Father." In a word, the Bible is so express in this, that they who do evil, even all who have no true virtue, whatever advantages they are under to know God, and Avhatever knowledge of God they have by natural con- science and moral sense, yet do not know God, nor have seen him, and do not see nor know the Holy Spirit, who is the sum of all holiness in God and the creature, (John xiv. 27, ) that it is not a little wonderful Mr. H. should take sucli great exceptions against Mr. Edwards's saying the same thing, and imagine he had contradicted himself. Mr. Edwards says, natural conscience, when well informed, and thoroughly awakened, approves true virtue, and indeed approves nothing that falls short of it. Upon this Mr. H. says, " But the secondary beauty falls short of it." Because Mr. Edwards had said there is in natural conscience a taste for secondary or natural beauty, he supposes he has here contradicted himself. But all the seeming contradiction lies in Mr. H.'s mistake. Mr. Edwards's plain meaning is, that natural conscience is capable of being convinced what true virtue is, so as to judge or pronounce that, and nothing which falls short of it, to be virtue. There may be a taste for secondary beauty, and yet conscience not approve of this as true virtue ; but pronounce it not to be so. The following words of Mr. H. are remarkable. Speaking of Mr. Ed- wards's sentiments, he says, " At the day of judgment, natural conscience will be so improved " (i. e., according to Mr. Edwards) " as to see the true beauty of virtue, consisting in general benevolence, and wholly approve it ; which nothing but virtuous benevolence can do. Will not the wicked then become virtuous, according to this doctrine ? " Answer. The doctrine is not Mr. Edwards's, but Mr. H.'s, ; one which he has invented and palmed on Mr. Edwards. Mr. Edwards does not say 8* 90 APPENDIX. that conscience will at the day of judgment see the true beauty of virtue, but he says directly the contrary in the clearest and strongest terms.* We will now attend to Mr. H.'s account of natural conscience or moral sense, and see how he distinguishes it from a virtuous taste, between Avhich he says there is " a real and essential difference." He says, " By the moral discernment and taste natural to man, we are constituted moral agents. By the exercise of this moral fticulty, the things that are morally good or virtuous are seen to be so, as sucli are approved, the obligation we are under to choose and practise them is felt in some degree. This does not render a man vir- tuous. To render a man truly virtuous or holy, his heart must agree with his enlightened conscience or moral sense ; or, in other Avords, his will must choose with preferring love, and a determined resolution to practise what is approved and recommended by the moral sense, and this not in some partic- ular branches of virtue only, but in its whole extent. This sense, choice, and attachment of heart to God, or to virtue and its interests, is that wherein a truly virtuous taste or spiritual sense consists, as distinguished from the natural, moral sense of the mind ; they are really two distinct things, though in perfect harmony. On this it may be observed, — 1. What Mr. H. here says may be understood so as to be perfectly con- sistent with Mr. Edwards. He distinguishes natural conscience and moral sense from the heart or will, and supposes the latter may oppose the clearest dictates of the former. Mr. Edwards grants that by natural conscience " the things that are morally good or virtuous are seen to be so, as such are ap- proved," so far as they can be seen and approved, without any taste or appro- bation of heart ; and the obligation we are under to choose and practise them is in some sense and degree seen and felt, and that a virtuous taste consists in quite a different thing, viz., a disposition to love and choose what a well-enlightened conscience dictates to be right. And this is all Mr. H. seems to say here. If we understand him as meaning no more, it is not only consistent witli all that Mr. Edwards says of natural conscience and a virtu- ous taste, but he will be consistent with himself when he says, " They who have not received the Spirit of God as their teacher, in his revelation of the hidden things of God to men, and do not give credit to his supernatural wit- ness to their truth, but act under the biasing and blinding influence of the spirit of error and worldly lusts, do not receive these things as true and divine, neither can they know them to be so, so long as they refuse the light and witness of the Spirit of God ; for they are spiritually discerned.'.' — [Letter to Dr. JVh r, p. GO.) I do not pretend to understand Mr. Hart's labored explanation of the text Avhich speaks of the natural man's not discerning the things of the Spirit of God. He is to me very dark and confused, if not inconsistent, and has left the text as unintelligible, at least, as he found it. * It is not easy to say how Mr. II. could be guilty of this gross misrepre- sentation and abuse, who is so great an advocate for fairness, candor, honesty, .and justice in controversial writings. He must be very eager to find contra- dictions, who \\ill take such a method to do it. No one will envy Mr. 11. the triumph and flourish he has made upon this, in the following words : " Error is fated to run crooked. The greatest men cannot govern and keep it straight. It is our wisdom to have nothing to do with it. Since so great a man as Mr. Edwards could not alter its crooked nature, but was drawn by its wily turn- ings into numberless inconsistencies, it is in vain for others to attempt to manage so involved a creature." Tlie error, the crookedness, be upon Mr. H. It lies wholly with him. If the great Edwards, -who wrote with so much clearness and precision, may be so perverted and charged in the lump with numberless inconsistencies, it is truly in vain for others to attempt to tame the crooked, involved creatui-e, who will do all this. APPENDIX. 91 However, I tliink we may safely conclude that in the passage now quoted by them who have not received the Spirit, and do not give credit to his witness, he mearts all unholy men. And these, he says, do not receive the things of God as true and divine, neither can they know them to be so. Then cer- tainly they do not see tlieir true beauty and excellence — their blinding lusts do effectually blind their eyes to this ; for if they see tliis, they must see them to be true and divine, and know them to be so. Now this is all that Mr. Edwards asserts. This therefore makes him inconsistent with himself in opposing Mr. Edwards ; for he is herein opposing himself as much. 3. But if we understand him here as saying any thing really in opposition to Mr. Edwards, and agreeable to what he elsewhere supposes and asserts, viz., that men who have no virtuous taste do see the true beauty and ex- cellence of virtue, and relish it as such, he has not only expressed himself in a very dark, ambiguous manner, so that it is difficult to know wliat he means, but is inconsistent with the above-quoted passage of his own, and even with himself in this very passage ; but, what is Avorse, he contradicts the Bible, as well as plain reason and common sense. For, — 3. To see the amiableness and excellence of an object, and taste and relish it, as beautiful and excellent, is precisely the same with loving that object v.rith a love of complacence. Therefore, if men naturally see God's holiness as amiable, beautiful, and excellent, and have a relish for it, as such, they do know God in the highest sense of knowing him, and they do love him ; for these are one and the same thing. To say there is no love in this sweet sense and relish of God's amiableness, is contrary to reason and common sense. And to say that men naturally have such a knowledge and love of God, is contrary to Scripture, and is contrary to this verj^ passage of Mr. H.'s ; for he says this natural conscience and moral taste is a different thing from a virtuous taste ; yea, there is an essential difference between them, and does not imply any relish or choice of the object, but the choice or will may be directly op- posed to it. What, then, does Mr. H. mean by his moral taste ? He gave such a description of it in his Dialogue, tJiat it was thought it necessarily implied a degree of true love to God, and to holiness, or -a really virtuous taste ; but when he saw this construction was put upon it, he complained that he was greatly abused, and said he meant no such thing ; but has not yet shown liis consistence in this, so far as I can judge. He asserts that " a perception of beauty is not love " of beauty ; but has offered no proof, nor will he ever do it.* Therefore, — 4. The only way I can tliink of to make Mr. H. in any measure consistent with himself in these things, is to suppose that by moral taste, by which the true beauty of virtue is seen and relished, he intends the same thing in kind with a virtuous taste ; and that the difference lies wholly in the different de- grees of the same kind of thing. That when this sight and relish of the beauty and excellence of virtue is in so low a degree as not to govern the mind, and suppress all contrary lusts, it is not true love to God or to holiness, so is not a holy love ; that this consists not in this low degree of relish and love, but in a " preferring love," which so prevails as to bear down all opposite * He has attempted to show that his moral taste, and sense of the amiable- ness of holiness, is not love of holiness, in his letter to Dr. Whitaker, to which the reader is referred. I do not see any proof of this in all that he has there said. The most that he says, is an account of natural conscience and moral taste, very consistent with that which Mr. Edwards gives, and he makes a proper distinction between this and the heart, choice or will, in its jnds'raent in favor of virtue, etc. But he has not shown that there may be a sight of the beauty and amiableness of holiness, and a taste and relish for it, without any exercise of heart or choice in favor of it, and while the heart hates and opposes it. Unless he can do this, his cause cannot be maintained. 92 APPENDIX. lusts. His way of expressing himself on this head gives ground to think this is his notion. In the passage under consideration, he says this moral sense, common to all men, approves of virtue, and feels the obligation they are under to practise it, in some degree ; but does not render tliem virtuous, while vicious lusts prevail, and the prevailing relish of the heart is in opposi- tion to tliis moral sense. To render a man truly virtuous or holy, his will must choose with preferring love and determined resolution to practise what is approved by the moral sense. And he always speaks after this manner on this subject. He says a man may see and approve the beauty of virtue, in some degree, Avhen the ruling dispositions and exercises of his heart are inconsistent with this. Speaking of men who have no virtue, he says, " Their hearts in many instances concur, in some degree, v.itli the moral sense of their minds. A sense of equity, moral honor, of gratitude, a spirit of benev- olence, compassion, etc., and some kind of regard to God influence them to do many worthy deeds, when yet they will deny and counteract all these for some other lusts, and under greater temptations, and liave no etfectually gov- erning regard to God, and to virtue, its interests and reward. The heart does not embrace the truths believed with governing love." He expresses hunself in the same way on this head, in his letter to Dr. Whitaker. He says, " The sight and taste of the amiableness of holiness, and approbation of actions and characters morally good, is not holy love, as it is not the same with their being chosen and embraced by the will, in preference to all that stands in competition with them." And that it " is not the same thing with a supreme love and preferring choice of them by the heart, which is essential to true virtue." He does not say there is no degree of real love of holiness in this sight and relish of the true beauty of it ; but he says it is not holy love, i. e., supreme love and preferring choice. These expressions are suited to such a notion of virtue as consists in a prevailing, governing degree of the same kind of dispositions and exercises which all men have ; but are not true virtue till they rise to such strength and high degree as to rule and govern in the heart. And, I tliink, they are not consistent with any other notion of it. But if this is liis notion, he has designedly covered himself, and carefully avoided speaking out plainly, v/hich if lie had done, we should better know what to say to him. For it might be easily proved that such a notion of virtue is very unreasonable, and contrary to the Bible. And it does not well consist with his saying, that this same taste and relish of the true beauty of virtue is essentially different from a virtuous taste ; for the things which are of the same nature and kind, and differ only in degree, cannot properly be said to have an essential difference. So that even this supposition will not make him consistent. I hope, if he ever writes again, he will honestly and with all plainness tell what he means.* As a conclusion to this and the foregoing section, the following observa- tions may be made : — 1. The Holy Scripture represents all men who are not true believers, and not born of the Spirit, as in such darkness and blindness that they do not see and know God and Jesus Christ, and cannot see the things of God's kingdom, (Jolm iii. 3 ;) do not see the Spirit of God, (John xiv. 17 ;) nor can discern the things of the Spirit, (1 Cor. ii. 14 ;) so that the gospel is hid from them, (2 Cor. iv. 3, 4.) That they only who have a virtuous taste, and are regenerate, do know God and Jesus Christ, (John xvii. 3 ; 1 John iv. 8,) and taste his goodness, (Ps. xxxiv. 8 ; 1 Pet. ii. 3 ;) i. e., discern and * This was Dr. Mayhcw's scheme, though he did not think it best to declare it expressly in any of his publications. And this is the scheme of most Armin- ians, and of many who call themselves moderate Calviiiists. Eut none of them, I tliink, have yet undertaken expressly to vindicate it before the public. APPENDIX. 93 relish his moral perfection, or holiness, which is love, or goodness. And they only liave " the light of the knowledg-e of the glory of God in the face of Jesus Christ," (2 Cor. iv. (),) — with respect to which all the unregenerate are in total darkness, — wliicli glory can be nothing else but holiness, which is the beauty and glory of the moral world. And yet the Scripture repre- sents these persons wlio are thus blind as actually blamable for not having that virtue and holiness which they do not see, and not loving what is hid from them ; and that this blindness and unbelief is itself a very great crime, though they cannot be cured of it so as to sed the marvellous light of God's beauty and glory by any thing but the mighty power of God quickening and new-creating them, making them now creatures, opening their eyes, or giv- ing them eyes to see, or a new heart, a heart to perceive and understand. Now, since this is the Scripture account, it is sufficient to support all that Mr. Edwards has said on this head, and ought to silence all Mr. H.'s objec- tions, until he can show that it is not the same with that which Mr. Edwards has given, and is consistent with unregenerate men seeing and relishing these things in a sense and manner in which Mr. Edwards says they do not; for, as the case now stands, his objections seem to be equally against the Holy Scriptures. 2. What Mr. Edwards has said, and Mr. H. objects against, is perfectly agreeable to reason and experience. That they wlio have no virtue, and whose hearts are wliolly governed by contrary inclinations and lusts, cannot, wliile they remain so, see and relisli the beauty of true virtue, is, in a sense, a self-evident proposition, as the contrary implies a most evident contradic- tion.* Besides, we know by experience that we get the idea of all those things wliich belong to the mind and heart by what takes place in our own minds and hearts, and cannot obtain it any other way. For instance, we obtain the idea of love by the exercise of this in our own hearts ; if nothing of this kind had ever taken place in our minds, we could not have any true idea of it ; and though men exercise a sort of love, and so know what it is, yet, if this is a love which is distinct in its nature from disinterested benevo- lence, it will not help them to the true idea of such benevolence, and they never can have it till this takes place in their hearts. The inclination and lusts of tlieir hearts, which are inconsistent with the least degree of benevo- lent love and goodness, do necessarily blind their eyes, and shut all true knowledge of this love, all true sense and relish of its beauty, out of their minds. However, they may, from the various tastes and exercises of their hearts and tlieir mental powers, be able to reason well upon the subject, and be convinced tliat benevolence and the affections included in this is true virtue, and that nothing wliich falls short of it is virtue, or has any moral excellence. And as their eyes are shut to the beauty of holiness, and this is excluded from their hearts by nothing but their lusts, they really close their own eyes to keep the light from them, and are, therefore, wholly inexcusable in their ignorance and lusts ; and their conscience may be convinced of this, and tliat they are justly condemned for their blindness and want of holiness. • 3. Mr. H. has really acknowledged all this, even all that Mr. Edwards has asserted, so that all his opposition to Mr. Edwards is, in effect, opposition to himself. This has been evident, I conclude, to every attentive, discerning reader, from what has been observed. He allows that the eyes of all unbe- lievers are fast closed and shut, so as not to receive the knowledge of the truth, — which cannot be opened but by the powerful work of the Spirit of God, — and tliat this blindness is so far from excusing men for not being vir- tuous, and not seeing its beauty, that it rather aggravates their guilt ; — tliat * This is so evident that a heathen could say, •' A miud destitute of virtue cannot see the beauty of truth." — Hierocles. 94 APPENDIX. all the children of Adam are naturally without the Spirit of God, and that while they are in this case — in which they all are till they receive the spirit of Christ, and become true believers in him — " they are led and influenced in their judgment* concerning these things" (i. e., the things of the gospel) " by the spirit that is of this world ; i. e., act under the biasing and blinding influence of the spirit of error and worldly lusts. Such do not receive these things as true and divine, neither can they know them to be so. They may, in some measure, see what his doctrine is, and see his works and witness by the gospel revelation, but they do not see the Spirit of God in them." — {Let- ter to Dr. W., pp. 60, 61.) If they do not see the Spirit of God in the doctrines and works of Clirist, they do not see tlieir holiness, but all the beauty of this is entirely hid from them ; for he who is blmd to the Holy Spirit is blind to holiness itself. This needs no proof. Now this is all that is implied in what Mr. Edwards has said. I know Mr. H. says, that, according to Mr. Edwards's doctrine, men have no naturstl capacity by which they may see the beauty of virtue, and become holy, and that they can be brought to this only by the unmediate, physical, miraculous work of the Spirit of God, etc., but this might as reason- ably be charged on Mr. H.'s doctrine, and as easily proved. 4. Not only man's blindness to the beauty of true virtue, which Mr. Ed- wards speaks of, is consistent with their obligations to holiness, but they may be obliged, though their reason and conscience be blinded and deceived. It is not necessary that natural conscience and moral taste should dictate riglit, and pronounce true holiness to be so, and that it is beautiful and excel- lent, and the contrary wrong and liateful, in order to the man's being under obligations to be holy, and wholly to blame for not being so. A man may be so deceived as to believe, in his conscience, that the highest virtue is nothing but a piece of wickedness, and that he ought to hate it, and yet be under obligations to love and practise it. This all will grant, I conclude. The reason is, because such blindness of the judgment and conscience, and perversion of the moral taste, is wholly owing to the blinding lusts of the heart; so that, if the heart Avere right, reason and conscience would judge according to truth. And if the heart remains blind, and sees not the beauty and exellence of virtue, but hates it, though the dictates of the conscience are right, and reason pronounces it beautiful and lovely, is not this as blama- ble, at least, as if reason and conscience agreed with the heart ? Shall the blinding lusts of men's hearts take off" all obligations to love what they dis- relish and hate, though conscience tell them that it is excellent and lovely, when this same blindness of heart, if it blinds the conscience too, and bribes that to agree with it, would be altogether blamable ? How unreasonable, then, is Mr. H.'s objection against Mr. Edwards's doctrine of the blindness of men's hearts with respect to the beauty of virtue ! — as if, according to this, they were under no obligation to holiness ! And it is now left to the reader to judge whether all his objections against Mr. Edwards's account of true virtue are not equally without foundation. * "In their judgment." If by judgment here Mr. H. means reason and con- science judging, he carries the matter much farther than Mr. Edwards does, and farther than the truth ; for he says the judgment, in this sense, may be right and according to the truth, even in men destitute of the Spirit, and under the dominion of the spirit of this world and their blinding lusts. It is granted that lust and sin in the heart does, in many instances, blind and pervert the reason and conscience of men ; but this is not always so. K by "judgment " he means the taste and discerning of the heart, he asserts the same thing which Mr. Edwards does, and which he himself objects against. APPENDIX. 95 SECTION IV Mr. Harfs Account of the, Essential JVature of True Virtue, and of a defective Sort of Virtue, considered. As Mr. Hart had opposed Mr. Edwards's notion of true virtue as wrong, and subversive of all religion, and then undertook to show what is the es- sential nature of true virtue, we mig^ht reasonably expect he would fix on something which is, in its nature, essentially different from that which Mr. Edwards describes, and particularly show what it is, and wherein the differ- ence lies ; but we are wholly disappointed. He has not described virtue so as to give his readers any clear idea of it, or show wherein it differs from that which Mr. Edwards describes. He says true virtue consists in equitable affection towards God and our fellow-creatures. This is consistent with what Mr. Edwards has said. According to him, it consists in equitable affection ; and he has particularly shown what this is, and that nothing is equitable affection but benevolence to being in general, and the affections included in this. And when what Mr. Hart says about his " equitable affection " is put to- gether, it will agree to nothing else but the same universal benevolence, or love to being in general, which he seems to think he is opposing. He allows that all equitable affection, or holiness in the creature, consists in love, and speaks of this as a love of kindness, or benevolence, — a " friendly regard " to the object beloved, — and says this is, "in effect, universal love," and that this universal, friendly love is a conformity to God's holiness, which must, therefore, consist in this same love. And he particularly speaks of this equitable affection in God as exercised in universal love, or goodness, Avhich is the same with love to being in general, or to being as such, viz., a disposi- tion " to give his family of rational creatures as great a measure of happi- ness as can be communicated by the exercise of a paternal government over them." Thus we see Mr. H. represents his equitable affection as a fiiendly love, which is really universal benevolence, which is love to being in general. And he says, "This spirit of equitable, /nc?ir//j/ re^ar^ will dispose the vir tuous mind to behave to every one in a manner suitable to their various characters, offices, and relations." This " friendly regard " is benevolence, and nothing else ; and it must be universal benevolence if it will dispose to behave to evenj one in a suitable manner. And this must be true virtue in its essential nature, and comprehend the whole of holiness, as this will lead to all right exercises and conduct towards every one. Mr. H. seems, indeed, to suppose that he is here opposing Mr. Edwards's notion of true virtue, as essentially wrong, and repeatedly asserts it to be so ; but, as his assertions do not so much respect the essential nature of true vir- tue as the manner in which it takes place and begins in men, and the cause and medium by which it is produced, and as he says nothing here on this head which he had not said before, and has been considered, and since he does not pretend to argue, but seems to expect the reader will believe his bare assertions without any manner of proof, they are not worthy of any fur- ther attention. However, it may be proper to take a little notice of two passages in this chapter. Mr. H. having asserted that " God himself is the source and support of virtue in us, which is the attraction and active tendency of our minds towards him, in consequence of their being brought under the attractive influence of his blessed character and gracious love to us in Jesus Christ," goes on to say: " To talk of a moral change in the mind, forming the heart to a virtuous temper, as preceding this attraction of God upon the mind, and as necessary 96 APPENDIX. to render that effectual, is the same ahsurtlity in divinity, or moral philosophy, as it would be in natural, to assert that a body naturally cold must first change its nature, and become of a hot nature, like the sun, before it can be warmed by the action of the sun's rays upon it, however near the sun may approach towards it. Answer. A body naturally cold must be of such a nature and construc- tion as to receive the rays of light and heat from the sun, or imbibe them so that they shall be in a sense incorporated with it, in order to its being warmed by them. If a body should not be of such a nature and construction, but formed so as to repel the rays of the sun, no degree of heat from the sun would impart the least heat to that till the nature of it is changed, or without the exertion of a power upon it entirely different from the influence of the heat of the sun. Mr. H.'s instance is, therefore, not to the purpose ; for it does not appear that it is the least absurdity in natural philosophy to assert that a body perfectly cold, and of such a nature as to repel all heat, cannot be warmed by the action of the sun's rays upon it, for, by the supposition, they cannot act upon it while it is of such a nature. The other passage I would take notice of is in the following words : "Virtue, as it respects our neighbor, summarily consists in loving him as ourselves ; which implies that there is a love of ourselves which is virtuous and approved of God ; otherwise, our loving our neighbor as ourselves could not be a virtuous love." What Mr. H. here observes is doubtless true, and his argument just and conclusive. There is a love of ourselves which is virtuous ; but this is not self-love, for this is, in every degree of it, sinful, but it is that love of ourselves which is implied in universal benevolence. This has been already particularly considered.* Therefore, if Mr. H. by " a love of ourselves " meant selfishness, or any thing different from universal benev- olence, his assertion is not true. Mr. Hart has a chapter on " that defective Sort of Virtue which is found in some unregenerate Men," to which I shall now attend. He says " It is, undoubtedly, true in fact that many men who are not truly religious practise many duties. Their hearts, in many instances, concur, in some degree, with the moral sense of their minds. A sense of equity, of moral honor, of grati- tude, and a spirit of benevolence, compassion, and some kind of regard to God, influence them to do many worthy deeds, worthy in some respects : so are, in a great degree, inconsistent with themselves in their dispositions and conduct." And he says of him who practises these duties, " The action he does is a right action, in respect to what is positive in it, commanded by God ; and the motive on which lie acts is a right motive — one of the motives God wills him to be influenced by." He says this is not true virtue, not because it is not in itself right and duty, but because it is not attended with something else which ought to take place, viz., an effectually governing re- gard to God. On this the following observations may be made : — 1. There seems to be a great absurdity in this, viz., that a man's heart should concur, in some degree, with his enlightened conscience, or moral sense, and he have a spirit of true benevolence, and some kind of regard to God, under the influence of which he does his duty — what God requires — from the motives which God has commanded him to be influenced by, and yet not exercise the least degree of true holiness. This is, indeed, a great paradox, and seems to be as much of a contradiction as to say a man may be holy and yet have no holiness. If a person may do his duty, and liave his heart conformed to the law of God in the exercise of true gratitude, benevo- * See preceding Inquiry, Sect. IV. pp. 25, 26, 27. APPENDIX. 97 lence, and compassion, or mercy, and yet not exercise any true virtue, it is, doubtless, impossible to tell what virtue is. If it does not consist in benevo- lence, in duty, and obedience to the law of God and confornuty of heart to it, we may despair of ever finding it in any creature. Mr. H. says this is not true virtue, but " essentially deficient," because there is no governing or religious regard to God. But this is so far from giving a rational account of the matter, that it supposes what is impossible, viz., that the former may be without the latter. There is no such character in nature as Mr. H. here gives. He whose heart is opposed to a religious regard to God is equally opposed to every thing which God has commanded. He who is benevolent and merciful knows God and loves him, and cannot but have a religious regard to him. (Jer. xxi. 15, 16. Matt. v. 7.) Mr. H. says, " It is undeniably true in fact that there is such a character ;" but he has asserted this in opposition to Scripture and reason ; yea, he has herein opposed himself, for, in the preceding chapter, he represents love to our fellovv'-men, and all equitable regard to them, as the fruit of love to God, and flowing from it, being " the result of a truly pious and filial regard to him." Here he asserts that this equitable regard to men — a regard to justice, be- nevolence, and compassion — takes place when there is no religious regard to God ; and that, when this religious regard to God is added to this benevo- lence, it is sanctified by it, and forms a truly virtuous character.* 2. Since Mr. H. has only asserted these things, without attempting any proof of them, I have none of his arguments to answer. He has, however, referred to two passages of Scripture as an illustration of what he asserts, which perhaps ought to be considered. He observes, when the Jews had set their servants free, according to God's command, but soon brought them into bondage again, God, reproving them for their last conduct, says, with reference to their dismissing them, " Ye had done right in my sight." (Jer. xxxiv. 15.) This he mentions, I conclude, to prove that wicked men, who have no true virtue, may do that which is right in God's sight. Answer. God in these words has reference to their external conduct, and not to their hearts and the motives from which they acted ; and speaks to them not as the searcher of hearts, but as looking on their outward conduct, and treating them accordingly. Mr. H. allows that all the actions which spring from vicious motives and lusts of heart are positively vicious. But it is pretty evident the Jews did not let their servants go free from any higher or less vicious motive than that which influenced them to bring them inta bondage again. The king of Babylon had laid close siege to the city, and they feared the destruction that was tlireatened. The prophets told them to dismiss their servants, as one way to obtain deliverance ; but when their danger seemed to be over, the Chaldeans having raised the siege in order to repel Pharaoh's army which was coming for the relief of the Jews, they brought their servants into bondage again. They did not release them from any regard to justice, from benevolence and compassion, but from the same sordid, selfish motive, under the influence of which they forced them into their service again when they thought the danger of the evil was over, from fears of which they let them go. They acted from the same motive v>'hich induced Pharaoh and the Egyptians to let the Israelites go ; and, therefore, "when their fears of destruction were removed, they repented as Pharaoh did. * This passage is agreeable to the notion that all men have some degree of that love to God and their neighbor in Avhich true holiness consists ; but, being defective, i. e., not governi»^'n his first rebellion was no sin, and there never was, nor will be, any such thing as sin ; for every one that rebels against God does it in the exercise of that self-love which is contrary to lov- ing and obeying him. Mr. M., by the help of his " self-love," also undertakes to show that what I have published concerning the state and character of the unregenerate cannot be true. I have represented an unregenerate sinner, Avho is awak- ened t(5 fearful apprehensions of the wrath to come, and has a painful sense of his continual exposedness to it, and is convinced in his conscience that salvation is freely offered to him, and that it is his duty and highest interest to embrace the offer and return home to God, that in this way and no other he may escape the evil he dreads, and be eternally happy, — under all this light and conviction of conscience yet obstinately refusing to embrace the gospel, and his heart rising against God, more directly and with greater strength than it did before he had this conviction, in horrid exercises of hatred, enmity, and fixed opposition to God's character and government. Mr. Mather says this is impossible, as it is contrary to self-love ; — that human nature is not capable of acting such a part, as this would be disinterested malice — yea, more, " such a fixed, inveterate malice as overcomes all regard to his own happiness in the sinner's lieart." Answer. Upon the principle on which Mr. Mather opposes me here, the sinner always heartily complies with what his judgment and conscience are convinced is for his interest ; for if his heart may, in any instance, refuse to embrace what he is convinced in his conscience would be for his interest to embrace, he may do so in any instance, evl'n in the instance before us ; and all Mr. M. says is against the former as much as the latter : but that the former is true none will deny. Is there no instance in our world of a per- son's refusing to comply with what he was convinced, in his conscience, was his duty, and for his own interest ? Are there not innumerable instances of this every day ? — yea, have we not all a witness in our own breasts that our hearts in many instances have not conformed to the dictates of our con- sciences, but have refused to love and embrace that which we have been convinced in our consciences would be for our highest interest to love and 9* 102 APPENDIX. embrace ? Mr. M. is not such a stranger to mankind and to himself as to be insensible of this, I conclude. And if a man's heart may oppose his con- Bcience, tellinrj hiin what is most for his interest in one instance, it may in another, and in any supposable case -whatsoever. Does Mr. M. think that nothin«JJed the Lord with youx words. Yet ye say, Wherein have 234 A SHORT AND PLAIN STATE OF THE CASE. is the carnal mind, which the Scripture says " is enmity against God ; for it is not subject to the law of" God, neither indeed can be." (Rom. viii. 7.) This corruption or viciousness of heart being so great and universal, the sinner will not repent, or have any right exercises towards God and his law, uiitUbJs'^ v/h.eart is in some degree renewed and set right. In this state the gospel finds man; in which pardon and salvation, through a Mediator, are freely offered to his acceptance, and all are invited to come to Christ, believe on him and trust in him, for all they want; being assured that, on this condition, Christ, with all his benefits, shall be theirs. But as the way in which this salvation is given is in a peculiar manner adapted to do honor to the law which the sinner has broken, and vindicate the divine character, to which he is a perfect enemy ; and as the Savior himself, in all he has done in the character of a Mediator, has, above all others, condemned sin, and manifested his love of righteousness and hatred of iniquity ; and as the salvation itself which he gives consists summarily in deliverance from sin, and the exercise and enjoyment of true holiness, — the sinner is in a peculiar manner, an enemy to the gospel, to the Mediator, viewedJri his true character, to the way in which he saves sinners, and to the salvation itself. And he always continues so while an enemy to holiness, and an impenitent; or until his heart is -..^ changed, and he comes, to a new temper and^disposition. This change of the corrupt heart is, in Scripture, spoken of aS- the work of the Spirit of God, in which sinnersare said to be born of the Spirit; to have the stony Heart taken away, and a heart of flesh, or a new heart, given ; to be quickened, or made alive from the dead ; created in Christ Jesus unto good works. i It is also called the washing of regeneration and the renewing *i of the Holy Ghost. As men do in their natural state, with their whole hearts, reject the good things offered in the gospel, and their doing so is wholly owing to an inexcusable wickedness of heart, God is not obliged, in reason or justice, to remove this volun- ' tary, wicked, inexcusable opposition, and bring them to a willing compliance with his proposals. Neither has he obliged himself to do this for any, by promises to any thing which •we wearied him ? When ye say, Every one that doeth evil is good in the sight of the Lord, and he delighteth in them." Our Savior says, "A corrupt tree cannot bring forth good fruit." Very agreeable to this, a noted author well observes, " It is the good tree only that bringeth forth good fruit ; and it is only a good man, out of the good treasure of his heart, that bringeth forth good things. A holy principle within is considered in Scripture as prior to good works, the latter being the exertions and operations of the former." (Dr. May- hew's Sermons on various Subjects, p. 191.) A SHORT AND PLAIN STATE OF THE CASE. 235 they shall do, as the condition of it. Therefore, whenever, and in whatever instance, God takes away the heart of stone and gives a new heart, he acj^s as being unobligcd, or sover- eignly, and bestows an unpromised favor; and so "has mercy on whom he will have mercy, and whom he will he harden- eth ; " i. e., leaves under the dominion of a hard, stony heart. But when God gives a new heart in regeneration, a foundation is laid in the mind for a discerning of the truths of the gospel in their real beauty and excellency, (to which the unregenerate heart, or the mind under the dominion of lust, is wholly blind,) and for those right exercises, in which faith or Christian holi- ness consists. And a.11 the promises of the gospel are made to these exercises of the ramd, in which the mind discerns divine truth in some measure as it is, and heartily embraces the gospel. And the^ first exercise of this kind entitles the person to all divine promises ; to pardon of sin and eternal life, and to all those divine influences by which he shall per- severe in faith and holiness, until he shall be perfectly delivered from all sin, and awake complete in God's likeness. 2h There must, therefore, be a distinction kept up between ■^ regeneration, which is the work of God in giving a new heart, and in which men are perfectly passive, and active conversion in which men, being regenerated, turn from sin to God, in the exercise of repentance towards God, and faith towards our Lord Jesus Christ ; and in consequence of w"hich they are pardoned and received to favor, and a title to eternal life, and have the gift of the Spirit to dwell with them forever, as an abiding principle of life and holiness. All tins, with every benefit which men receive by Christ, is promised to those who believe or heartily embrace the gospel, and not to regeneratip_n ; for to this, considered as antecedent to all action, and only as the foundation of right exercise, no promise is. oiade. Neither are those influences by which men are regenerated in this sense meant by giving or receiving the Spirit, as the Spirit of promise, by which believers, and they only, are sealed to the day of redemption. But men receive the Spirit, in this sense, as a Spirit of adoption, by which all God's children are led by faith, or a hearty receiving Christ with all his benefits. (See John i. 12. Gal. iii. 14, 2(3. Eph. i. 13.) They who will not make and understand this distinction, must think and talk in some measure unintelligibly on this point. This change, therefore, called regeneration, by which a new heart is given, as the foundation of all true discerning of the things of God's moral kingdom, and of all right exercises of heart ; this change, I say, wrought by the Spirit of God, im- mediately and instantaneously, and altogether imperceptibly 236 A SHORT AND PLAIN STATE OF THE CASE. to the person who is the subject of it, — it being impossible that he should know what God has done for him but by a con- sciousness of his own views and exercises, which are the fruit and consequence of the divine operation, — these views and exercises of the regenerate, in which they turn from sin to God, or embrace the gospel, are often in Scripture spoken of as included in that change which is called a being- born ag-ain; as all the change which is perceptible, and in which man is active, consists in this. And this is sometimes called, by divines, active conversion, to distinguish it from regeneration, or that change in which men are passive. Men being washed by regeneration and renewed by the Holy Ghost, the hard, rebellious heart being subdued in a de- gree, and a new and opposite bias, which is by our Savior called an honest and g-ood heart, being given, the light and truth of God's word enters into the mind, and it discerns the things of the Spirit of God in their reality, beauty, wisdom, glory : and in this view and sense of divine truth the heart ap- proves of the divine character, comes to Christ for life, or believes on him, and sincerely and heartily asks for the Spirit, or that living water which Christ gives, and which comprehends all good things. And to this hungering and thirsting after right- eousness, coming to Christ, believing on him and trusting in him ; to this asking, knocking, seeking, divine promises are made, even to the first and lowest degree of this kind of exercise. To such the Spirit is given as a fountain, "a well of living water springing up into everlasting life." (John iv. 14.) And by this actively cleaving to Jesus Christ, in a view of his true character as Mediator and Savior, and uniting themselves to him, a proper foundation is laid for their being looked upon and treated as being in him, and in a sense one with him ; so that on his ac- count, out of respect to his merit and worthiness, they are pardoned and received to favor; they become the children of God by faith in Christ Jesus, and heirs of eternal life. And as they have thus received Christ Jesus the Lord, so they walk in him ; the life they live is by faith on the Son of God, and consists in cleaving to Christ in all proper ways, in coming to him, living upon him, asking and receiving all good things from hitn as a free gift to the infinitely unworthy. The unregenerate sinner may be in a sort convinced in Jiig judgment and conscience that he has by his sin exposed him- self to eternal destruction ; that he can be delivered from this evil and obtain salvation only by .Tesus Christ, by coming to him and believing on him, and that in order to this he must have a new heart given him by God. And he may have sucti a sense of his danger and misery and of the awfuLcoQseciVience NO PROMISES OF SALVATION TO THE UNREGENERATE. 237 of sin, as to fill his mind with great uneasiness and distress. This may, while it continues, deaden 1iim"fo'a11 carnal gratifi- cations, and make him afraid to in.dulge^himself in any overt acts of known sin, and lead him to make deliverance from fu- ture misery his great concern, and earnestly to seek this in the use of all means ; being all attention to the great concerns of his soul, and a future world. But all this does not alter the reigning temper and disposition of the heart. There may be yet no more, true hatred of sin than before, and a reigning en- mity against the divine character, and law, and against the gospel ; and the heart may therefore be asjar from repentance and acceptance of offered salvation by Jesus' Christ as^gver, and really reject and abhor the good things offered in the gos- pel, and 'so be far from truly desiring and asking for them. And thjs^is certainly the case\vith every unregenerate person, whatever concern and exercises he may have about the salva- tion of his soul, and whatever he may pretend and think of himself If he thinks better of himself, as thousands do, it is all delusion. And they who go about to strengthen and con- firm men in such delusion are strengthening the cause of the prince of darkness, instead of promoting the interest of Christ, and the salvation of sinners. I shall, therefore, think myself doing God service, and that / which tends to promote the good of mankind, while I attempt to prove that there are no promises of regenerating grace or salvation made to these exercises and doings of the unre- generate in the Holy Scripture. This is the design of the fol- lowing section. SECTION VIII. Arg-mnents to prove that there are no Promises of regenerating Grace or Salvation, in the Scripture, to the Exercises and Doings of Unregenerate Men. That the doctor's arguments to support the affirmative of the question before us are by no means satisfactory and con- clusive, I have endeavored to show. I shall now attempt to prove the negative, by suggesting, as briefly as I can, some of the most obvious arguments which have occurred to my mind. y Arg. 1. That there are no promises of regenerating ) grace"lTm3e to the exercises and doings of the unregen- \ erate, may be argued from many particular passages in Holy ■ Scripture. In Scripture men are required to_re45ejnt and brieve, and 238 NO PROMISES OF SALVATION TO turn to God, on pain of eternal damnation, and are declared to be in a state of condemnation until they do so. " Except ye repent, ye shall all likewise perish." (Luke xiii. 3.) "He that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God." (.John iii. 18.) "He that believeth not the Son shall not see life; but the wrath of God abideth on him." (J,ohn v. 36.) " He that believeth not shall be damned." (Mark xvi, 16.) If he fiiat believeth not shall be damned, is now under condemna- tion, and has the wrath of God abiding on him, surely he has not at the same time, even while he does not believe, a promise of God's favor and eternal life ; for to be condemned, and un- der God's wrath, and to be interested in the promises of God's favor and eternal life at the same time, is a contradiction, and absolutely impossible. But if the promises of the gospel are made to the doings of unregenerate sinners, then they have a title to God's favor and eternal salvation, antecedent to faith, or while they are unbelievers ; and, therefore, while they are condemned and under the doom of eternal damnation. They are therefore, at the same time, interested in all the divine promises, under God's favor and smiles, and accepted of him to a title to life ; and yet under all the curses written in God's book, in a state of condemnation, and under the wrath of God. We cannot avoid this glaring absurdity and contradic- tion, without concluding that there are no promises of saving mercy made to sinners, upon any condition short of faith in Jesus Christ; and therefore may be sure there are no such promises.* * Dr. Mayhew himself asserts, that all unregenerate men are under a sentence of condemnation and death. "As sinful creatures," says he, "Ave are already exposed to perdition from the avenging justice of God; yea, we are actually under a sentence of condemnation and death, till such time as we are deUvered therefrom, by having an interest in the redemption wrought out by Christ. For it is to them only that are in Christ Jesus, and so in him as to walk, not after the flesh but after the Spirit, that there is no condemnation." How he "will reconcile this with unregenerate persons who are not, even according to him, in Christ, and do not walk after the Spirit but after the flesh, being inter- ested in promises of God's eternal favor, Avhile such, and on the account of what they have done, I am not able to imagine. He may, perhaps, attempt it now, though he once verj' justly thought it impossible. This appears from the following words of his: "There are no promises of future glory and happi- ness made in the Scriptures to impenitent, persevering transgressors. They are all made to those who confess and forsake their sins. The gospel is so far from giving any title to future glory to the impenitent Avorkers of iniquit}% that it expressly condemns them, and cuts them ofl" from it." [He, having cited several passages of Scripture to prove this, goes on in the folloAving Av^ords, Avhich arc Avorthy of special note :] " It is not surely possible that the same gospel Avhich speaks thus to, and of, the Avicked and disobedient, condemning them to future avoc and punishment, should, at the same time, entitle them, by its promises, to life everlasting." (Sermons on several Subjects, p. 221.) It seems t^e doctor now believes that there are promises of future glory and THE DOINGS OF THE UNREGENERATE. 239 Again : the first thirteen verses in the eighth chapter of the Epistle to the Romans seem not consistent with the notion that there are promises of salvation to the unregenerate. It is there said that "to be carnally minded is death." (Rorn. viii. 6.) And that they who " live after the llesh shall die." (Rom. viii. 13.) And they are represented as in a state of condemna- tion. (Rom. viii. 1.) And here all are represented as carnally minded, and being in the flesh, and walking after the flesh, who have not the spirit of Christ, and do not walk after the Spirit. (Rom. viii. 4, 9.) But unregenerate persons have not the spirit of Christ, and do .not walk in the Spirit; there- fore, they are those who are in the flesh, and walk after the flesh. All unregenerate persons then are, according to this, in a state of condemnation and death, and are in the way to eter- nal destruction. But this cannot be true if any, while in an unregenerate state, have a title to life, or are interested in the promises of salvation. For he who has a title to life, or is doing that to which the promises of salvation are made, is not in the way to death, but in that which leadeth to life ; neither is there any condemnation to him. They who assert that there are promises of God's favor and eternal life to the exer- cises and doings of unregenerate men, point out a way for them to walk in, while they are in the flesh and walk after the flesh, which, they say, is the way to life, and by walking in which they shall not die, but live. But St. Paul says it is the way to death, and by walking in it they shall die, none being free from condemnation and in the way to life but they who have the Spirit of God dwelling in them, do live after the Spirit, do, through the Spirit, mortify the deeds of the body, are in the Spirit, and led by the Spirit, and so are the sons of God. Therefore, these men do not agree with, but directly contradict St. Paul, or, rather, the Holy Ghost speaking by him. StJP_ajil_ here divides men into two classes, and no more : one are the sons of God, who have the sjairit of Christ dwell- ing in them, who walk after the Spirit, and are led by the Spirit, and through the Spirit do mortify the deeds of the body. These are free from condemnation and death, and in the sure way to life. In^he^gp^osit^e class aje comprehended all others ; who, being in the^jleslii and _waiking after the fleshy happiness made in Scripture to impenitent, hard-hearted sinners, and who do not confess and forsake their sins ; and that it is very possible that the same gospel which condemns unbelievers to future woe and punishment, does, at the same time, entitle them, by its promises, to life everlasting, and has wrote a book to prove it. But as* there is a real impossibility and direct contradic- tion in the case, no wonder his attempt has proved very unsuccessful. 240 NO PROMISES OF SALVATION TO are in a state of condemnation, and in tiie way which leadeth to eternal destruction. This is exactly agreeable to our Sa- vior's representation, when he speaks of but two ways in which men are going, viz., the broad way which leadeth to destruction, and the narrow way which leadeth to life. The former is the way of the ungodly, the unholy, the unregen- erate, who walk after the Hesh, are under the dominion of a carnal mind, which is enmity against God, and is not subject to the law of God, neither indeed can be. The latter is the way of good men, the way of righteousness, the way of holi- ness, in which the redeemed, and none but such, do walk.* Moreover, it is observable, that when the apostles went forth to preach the gospel, they never directed men who applied to them to know what they should do to be saved to any en- deavors and doings short of true repentance and faith in Jesus Christ, as what would save them ; but expressly told them that they must repent E^nd believe on Christ in order to this. (Acts ii. 37, 38 ; xvL 30, 31.) And'^St'. Paul speaks of~TTis preaching as consisting, summarily, in inculcating " repentance towards God, and faith towards our Lord Jesus Christ." (Acts XX. 21.) Now, we cannot account for this, on supposition the en- deavors and doings of men — which are short, of. jepentance and faith — are the condition of salvation, having the prom- ise of it made to them. For, were this the case, they must have directed them to these endeavors and doings as what they must do in order to be saved, and by doing which they should certainly obtain the salvation they inquired after. And this must have been the drift and sum of their preaching, and not repentance and faith, such as, indeed, has been the preaching of many since that time. We may, therefore, be sure the apostles did jiot believe there wer^ any promises made to doings jihort of repentance and faith in Christ, but that these were the lowest condition of salvation. This leads- me to Arg. 2. To suppose that there_are_j3romises of salvation made to the doings of unregenerate persons, is to make these doings the condition of. salvation, and not faith or repentance^ or, indeed, any thing else which the Scripture represents as such. That to which the promises of life and salvation are made, so that he who has it, or attains to it, has a sure title to sal- vation, is certainly the condition of salvation ; but the exer- cises and doings of the unregenerate are this condition, if * See a more full representation of this, p. 195. \ \> ^ p 0 THE DOINGS OF THE UNREGENERATE, 241 promises of salvation are made to them. Yea, according to this, the doings ot the unregenerate are the condition, and only condition, of justification. For they who have a title to God's favor, and eternal life, are no longer in a state of condemnation, as has been shown ; to have a title to God's special, eternal love and favor, and be heir of eternal life, cer- tainly implies every thing that is contained in justification. If, then, men are not forgiven till they repent of their sins, are jus- tified by faith, and, therefore, not until they believe and hearti- ly embrace the gospel, — in short, if one tittle of the New Testament is true, there are no promises of salvation made to thejdoings of the unregenerate.* ^ Arg. 3. That there are no promises of salvation made to ' the exercises and doings of the unregenerate will be evident^, if it be considered that sijch do, with their whole hearts, op; pose the way of salvation by Christ, and reject the salvation offered by him. That this is true of all the unregenerate, has been shown ; f so that there is no need of dwelling -long upon it here. It has been observed, thaj; in this men's unre- generacy consists, so that to suppose them to be in any degree friendly to the gospel at heart, is to suppose them to be regen- erate ; or, at least, that they stand in no need of regeneration, in order to salvation. To suppose the unregenerate are not at heart enemies to the way of salvation by Christ, and that any of the exercises of their hearts about this salvation are not consistent with enmity against, and opposition to it, is to I jtake away all distinction between the regenerate and unregen- erate ; to be sure, it taKes_a\vay that by \\^iich alone they are distmguished in Scriptiire. IT^any are at a loss about this, let them read their Bibles over with a special view to this point, and then let them tell what is meant by the unregen- erate, what unregeneracy consists in, and what regeneration is, on supposition the unregenerate do not with their whole hearts reject Jesus Christ and oppose the way of salvation by him, as being enemies to God and the Savior. If_ they are jiot willing to be at this pains, let them turn to the eighth chap- ter to the Romans, the passage just now under consideration. There it is said, " The carnal mind is enmity against God — is not subject to the law of God, neither indeed can be." That * " Whatsoever is necessary according to the terms laid down in the gospel, in order to our having a title to eternal life in the kingdom of heaven, is noces-. sary in order to our being justified in this world. But in order to our having such a title, it is necessai-y that we repent of our sins, and obey the gospel; this is, therefore, necessary in order to justification." (Dr. Mayhew's Sermon on Justification by Faith, p. 219.) t See Section III. VOL. III. 21 242 NO PROMISES OF SALVATION TO by the carnal mind is meant the unregenerate heart, in_disr. tinction from those who are spiritually minded, have the sjDirit of" Christ, and walk after the Spirit, who love God, and are his children, has been just now proved. And I know not how any one can doubt of this who will carefully read that chap- ter. But if the carnal, unregenerate heart is full of enmity against God and his law, it is equally an enemy to Jesus Christ and the gospel ; for the divine character and the holy law of God are more fully vindicated and honored, and are set in a clearer view, by Jesus Christ in the gospel, than other- wise they could be, and are so interwoven through the whole gospel scheme, that it cannot be understood and approved of, any further than God's law, and his character therein expressed, are seen and loved, and, therefore, every degree of enmity against God and his law is, to the same degree, and in a pecu- liar manner, enmity against Christ and the gospel. Now, that exercises of enmity against Christ, and oppo- sition to the gospel and the salvation therein revealed and of- fered, or those which are consistent with this, are made the condition of a title to, and interest in, this salvation, so as that all the promises of the gospel are madie to such exercises and acts, I presume none will believe. This seems to be so. self-evident, that it is needless to go about to prove it. Noth- ing, therefore, seems necessary to decide the point we are upon, but to keep in view the true state of the case, and attend to the real character of the unregenerate, and the nature and quality of all their actions. It is therefore observable, that men, in arguing t_hat there are promises to the doings of the unregenerate, do always overlook the true character of such, and of their exercises ; yea, suppose them to be in a degree friendly to Christ and the salvation by him. In order to prove that there are promises to the unregenerate, they dress them up in the character wljich belongs only to the regenerate ; so that, by stripping them of this disguise, the boasted arguments vanish into nothing but weakness and absurdity, and the truth arises into view, and becomes clear beyond dispute.* Arc. 4. If salvation is offered to all who heartily desire it, really choose and accept of it, and so truly ask for it, it is offered on terms low enough, as low as any can reasonably desire ; yea, on the lowest conceivable or even possible terrris. v/But no unregenerate person comes up to these terms. There- fore, salvation is not offered or promised to any doings of the unregenerate. * How far this is true of Dr. Mayhew's performance, whicn has been under consideration, they who have read the foregoing section must judge. THE DOINGS OF THE UNREGENERATE. 243 If a free gift is offered and promised to any one that desires it, and is willing to take it, it cannot be offered on lower or easier terms. It' any should say, " Yes, it may be pftered or promised to a person, whether he will have it or no, so that he shall have it, even contrary to his will and choice;" I an- swer, This is not to offer it on lower and easier terms. It is not to offer it on any terms ; neither is it properly any offer or promise at all. It is only a declaration of what shall be; which is, all things considered, contrary to the will and incli^ nation of the person. But indeed there can be no such decla- ration properly and truly made. A person while unwilling te accept of and have any gift and enjoyment, and while he rejects it with his whole heart, is not capable of receiving it, or of cordially entertaining the offer of it ; and, therefore, is not a subject capable of such an offer, with a promise that it shall be his, even while he undervalues, despises, and refuses to re- ceive it. If it is offered with a promise that it shall be his as soon as he is heartily willing to accept of it, and upon this con- dition only, it is offered on the lowest terms that ever any offer was or can be made. Now, it is granted that the gospel offers salvation to all who will accept of it, or are truly willing to have it ; but as no unregenerate person is thus willing to ac- cept of salvation, no such one ever did, or ever will, come up to these lowest possible terms on which salvation is offered and promised.* Jt would bejhighly absurd and_ ridiculous to ofl'er that to any one which is the object of his peculiar aver- sion and hatred, under the notion of its being his by something he is to do as the condition of it, while he continues thus averse 'to it; and, therefore, no such offer was ever seriously and really made. We may, therefore, be certain God has never done this ; but that the lowest terms on which salva- tion is offered and promised imply a real choice of this salva- tion, or a hearty acceptance of it.f If it should here be said, that though unregenerate sinners are not willing to accept of salvation which is freely offered, and that this is both their sin and calamity, yet God may offer them regenerating grace, and promise to bring them to a willingness to accept of salvation, by giving them a new heart, upon terms which they, while unregenerate, may come up to; and so regeneration, and consequently the whole of salvation, * This last proposition has been proved in the third section, and under the last argument. t Dr. Mayhcw has supposed and allo-\ved this, through the whole course of his arguments, and in all he says upon this subject, as the attentive reader has observed. The only thing he can dispute is, that the unregenerate do not come up to these terms. When he will prove they do, he will gain his point. For this, therefore, the public must wait on him. S44 NO PROMISES OF SALVATION TO may be connected with this condition, which really is some- thing short of a hearty acceptance of salvation, — for this is one thing promised to be given, and is implied in regeneration, — I answer: If we suppose the grace of regeneration or a new heart, which implies a heart to accept of and trust in Christ for salvation, to be offered and promised to the unregenerate, on some condition which they are to come up to and perform while unregenerate, yet still this is an offer of that to which their hearts are as much averse as to salvation itself; they are as far from accepting of such an offer as they are from ac- cepting of salvation, and reject and despise it as much. The grace of regeneration, or a new heart, is as contrary to the unregenerate heart as salvation or holiness itself; the unre- generate do oppose and reject this with their whole hearts ; for it is supposed their hearts are now in direct opposition to the new heart offered, otherwise they would stand in no need of a new heart. If, therefore, God offers and promises to give them a new heart, on any condition, which consists in their exercises and doings, he makes this offer and promise to exer- cises and doings which imply, or are consistent with, a real opposition to, and rejection of, the thing offered and promised. The unregenerate heart hates and opposes a new heart, just as much as it does the divine character and law, or Jesus Christ and the gospel ; and, therefore, is no more willing to receive the former than the latter, but rejects it with perfect abhorrence. Therefore, there is nothing which the unregen- erate may be supposed to do, in order to obtain a new heart, which is not itself an act of opposition, or consistent with the most perfect opposition, to that which he is supposed to be seeking. For instance: if we should suppose that God offers and promises to give the unregenerate a new heart, on con- dition they will ask him for such a favor, this must mean an asking without any true desire of the thing asked for; yea, an asking which is consistent with an opposing and rejecting the favor offered ; and, therefore, really no asking at all for a new heart, but for something else. For so far as the new heart is opposite to the heart of the unregenerate, just so far does the unregenerate heart oppose and hate the new heart, and reject the offer of it; and that constantly, and in all its exercises which have any relation to, and respect the new heart, which is the thing offered. Thus it appears that there is the same difBculty and ab- surdity in supposing that a new heart is offered and promised to the doings of the unregenerate, by which they would become willing to accept of Christ and salvation, as there is in sup- posing that eternal life is offered on some condition lower than *•; real willingness to accept of it. THE DOINGS OF THE UNREGENERATE. 245 In a word, if we will not go beyond reason and plain com- mon sense in this matter, we shall conclude, that whatever offer of any favor or free gift God makes to men, he offers it to their free accejDtance, and promises that on this condition it shall be theirs ; and, consequently, that they can have no title to it on any condition shart_of a hearty acceplailC£^f -it ; and that an offer niade^Jo ajower or easier condition cannot be reasonably desired, or even supposed. Therefore, God in the gospel makes no offers and promises of salvation, or of any thing connected with it, to the exercises and doings of the unregenerate. ^ Arg. 5. For God to offer and promise salvation to those who with their whole hearts hate and reject Jesus Christ in his character of Mediator, would be altogether unbecoming, and reallj; inconsistent j\^jth the gospel, and overthrow.it. The gospel opens a way of salvation for sinners through a /Mediator, in which they are pardoned, and received to favor and a title to everlasting life, purely out of respect to his ' merits and worthiness ; so on his account and in his name. And in this way alone can God pardon the sinner, receive him to favor, and bestow eternal life on him, consistent with his honor and in a way becoming his character as supreme Lawgiver and Judge. But to pardon the sinner and receive him to favor, and promise eternal life to him, while he remains an enemy to this Mediator, and opposes and rejects him in this character, would be to act directly contrary to this plan, and really to dishonor the Mediator, and set him aside. Therefore, in the gospel, sinners are represented as being saved (i. e., brought into a statFoTpardon and acceptance with God, and to a title to eternal life) by the blood of Christ ; or by his merit and worthiness being imputed to them or reck- oned to their account. Accordingly, it is by virtue of their union to him, or being in him, that they are delivered from condemnation, justified, etc. In this way God may be just, may act a wise and honorable part, so as in no degree to in- jure his own character as moral Governor, even while he justi- fies, pardons, and promises salvation to him who, though infinitely unworthy and ill deserving in himself, believeth in Jesus the Mediator ; i. e., who, in a view of his true character, heartily approves and accepts of him, so as actively to unite, himself to him, and be in him. (Rom. iii. 26; v. 1, 2; viii. 12.) He being thus in Christ, a proper foundation is laid for his being interested in the Mediator's merits and worthiness, so that he is received to favor and a title to eternal life purely out of respect to him. Therefore, all the promises of God to sinners are said to be in him^ unto the glory of God. (2 Cor. 21*^ H'xO NO PROMISES OF SALVATION TO THE UNREGENERATE. i. 20.) They would not all be in him, if sinners were inter- ested in them while they continued to hate and reject him, so were out of him ; consequently would not be to the glory of God, as this would be directly contrary to the plan of pardon- ing and receiving sinners to a title to life in and by a Mediator.* * Dr. Mayhew spends some time to answer an objection against there being any promises to the doings of the unregenerate, viz., that this supposes God to make promises to these actions which are not truly holy. If truly holy actions might be done by men, and yet they continue out of Christ and in opposition to him, as the unregenerate do, it must be confessed there would be no more reason why divine promises should be made to them than to actions which are not holy, for all sinners considered as out of Christ, or not united to him so as to be interested in his merits, are on a level in this resiject, whether holy or unholy ; they are infinitely unworthy and ill deserving, and cannot be received to favor with God, and a title to life, until they are united to the Mediator so as to be inter- ested in his merit and worthiness. If the doctor therefore represents this ob- jection in its fall strength and import, it must be owned it is as feeble as he supposes it to be. But if the objectors mean that the unregenerate do nothing in that holy manner which is necessary in order to their hearts being united to Christ the Mediator, so as to be a proper ground of their being accepted in him, the doctor has not in the least degree answered the objection. There may be a sufficient reason why no promises should be made to the exercises of sinners which have no degree of holiness in them, viz., because such exercises do not unite to Christ, or imply any union of heart to him, but the contrary. It has been observed that the gospel, or Christ, and the way of salvation by him, are so holy that the unholy heart cannot be pleased with, but must hate and opjiose them. Therefore, that exercise of heart by which sinners embrace the gospel, or unite themselves to Jesus Christ by an acceptance of him, must be a holy exercise. In this view it is unreasonable and absurd to suppose that there arp any promises of salvation made to the unholy doings of sinners, and therefore the objection stands good. But there may be good reason why salvation should be promised to the holy exercises of the regenerate ; because, however imper- fect they are, they are really an acceptance of Christ, and unite them to him ; so that they lay a pi'oper foundation for their being accepted in him, and re- ceiving a title to the heavenly inheritance for his sake. For, as the doctor well expresses it, " it is for Christ's sake that these promises are made to them." But it has been shoAvn that such promises cannot be made for Christ's sake to those who hate and reject Jesus Christ. But if promises are made to such, heaven and Christ himself are promised to them for their own sakes, or rather, for the sake of their own unholy, wicked exercises and doings. The doctor, indeed, endeavors to palliate this matter a little. What he says is to this effect : " The temper and actions of his strivers are really different from those who are proceeding headlong in their criminal courses ; and to say the least, are not so displeasing to God. And their doings may properly be called obedience to God, and therefore have sometliing of the nature of (/ood, and so cannot be wholly \inpleasing to God. It must therefore render them more suitable objects of his favor and mercy than these are who do not strive, but commit iniquity with greediness." The doctor seems to be conscious that there must be some (/ood qualification in the sinner in order to render him a suitable object of God's favor and mercy, otherwise he would not take so much pains to find something of this kind in those whom he supposes the objects of this favor. But what does he mean by tlieir being suitable, or more suitable objects of God's favor and mercy, antecedent to their union to Christ, and interest in his worthiness, and considered as in themselves ? Does he mean there is a proper moral suitableness or fitness — some moral excellency which recommends to God's favor, as a reason why they should have mercy rather than others ? If this is the case, then they need not the merit of Christ to recommend them to God's favor, for they have, upon this supposition, merit OBJECTIONS ANSWERED. 247 I have now produced some of the principal arguments which occurred to me, to prove that there are no promises of salvation made to the doings of the unregenerate, I am far from con- cluding that these are the strongest and best that might be thought of, or that they are set in the most striking and con- vincing light possible. Whether they are conclusive or not, let the attentive, impartial reader judge. SECTION IX. Containing^ an Ansicer to tifjo Objections. Obj. 1. It is said that the doctrine contended for in the preceding section is greatly to the dishonor of God's goodness^ and even inconsistent with it. '"TJr.nVlayhew insists upon it, that such a notion is inconsist- ent with the appearance of any goodness of God to sinners, in the oti'ers made to them in the gospel ; yea, that it is not consistent with justice. And agreeably to this, he looks on what he has done, in proving that there are promises to the doings of the unregenerate, as "a clear and full vindication, both of the justice and goodness of God." Answer. This objection seems to have its foundation in a supposition for which there is no ground, and is indeed directly contrary to the truth of the case, viz., that if salvation is not offered and promised to the exercises and endeavors of unregen- erate men, then it is offered to them on terms impracticable, though they are never so well disposed, and have a good will in the case, and so are not at all to blame for not coming up to the terms proposed ; there being some difficulty in the case which is insurmountable, however good and great their inclina- tion and desire may be to do it. As the objectors seem to view the case, it may be represented by the following comparison : A. [certain lord, as he was visiting one of his plantations, saw a large I building on fire, and when he came to it he found a number of this servants confined in it. He, knowing their situation, calls •to them, tells them the dreadful case they are in, and earnestly icalls upon them to arise and come to the door, i^itli..a,promise enough of their own to answer this end. The doctor repeatedly disclaims the notion of merit ; but if this is what he means, he holds to the doctrine of merit to all intents. If any sinner has any moral good or worth Avhich recommends him to the divine favor on the account of its acccptableness in God's sight, and on this account is a reason why God shows favor to him rather than to another, he has as real merit as it is possible any creature should have, though it may not be to so great a degree. But if by being a suitable or fit object of God's favor he means any other kind of fitness, he would oblige us by showing what it is. 248 OBJECTIONS ANSWERED. that upon their so doing he will unlock it, and deliver them. At the same time, both he and they know that they are fas- tened down with chains which they have been trying with all I their might to deliver themselves from, but find it impossible. { They cry to him for help, and do their utmost, but all in vain ; I he stands by and sees them perish in the devouring fiames! Dr. Mayhew represents the state much in this light in many passages in his sermons, as well as in the following words : " Is there any real kindness, mercy, or goodness, in offering salvation to guilty creatures, and inviting them to accept it, on such terms as are to them impracticable, though they desire it and strive to this end ? Impracticable, I mean, with all the helps and advantages that God affords, or wili-affgrd to them, though they seek them in the best manner their circumstances will admit of. I must confess I canngt^^ee anj goodness herein." /■ I am as ready to confess as the doctor, that were the case as is here supposed, there would be no goodness, or propriety in the offers of the gospel. But in truth, it is, as it were, infi- nitely otherwise. There is no difficulty in the sinner's com- plying with the offers of the gospel, but what lies in his want of an inclination and true desire to accept the salvation offered, and a strong and obstinate inclination to the contrary. The case really is as if the above-mentioned lord should find his servants in the house consuming by fire, confined by nothing but thejr o\yn jnclinatiprLand lust, all engaged in gaming and drinking; he opens the door and calls upon them to escape for their lives, and promises them that if they are willing to come to him, and engage in his service, they shall be safe and happy. But they have such a dislike to his person and service, and are so attached to their gaming, etc., that they absolutely , refuse to comply with the proposal. They had rather run the venture of perishing in the flames, and continue there under the repeated admonitions and calls of their kind Lord, until inevitable destruction comes upon them. If it should be said that, " though this similitude may fitly represent the case of sinners who pay no regard to the gospel, but run with greediness in a course of sin, yet the case of convinced sinners, who are concerned about themselves, and earnestly seeking deliverance, is different," — it may be observed that there is no material dillerenee, so as any way to affect the case under consideration. The sinner, however exercised and concerned he is about himself, and whatever pains he takes to better iiis case, and obtain deliverance, if still he does not actually accept of salvation, does refuse so to do from the fixed opposition of his heart to the salvation offered; which OBJECTIONS ANSWERED. 249 opposition of heart is of the same nature and kind with that of the secure sinner, and is really as voluntary, and every way as inexcusable, and indeed is more apparent, and exercises itself in a stronger manner than that of the secure sinner; as the former actually resists more light and conviction of con- science than the latter. y Suppose two criminals under confinement and sentence of death, for some treasonable practices against their prince ; the prince offers to pardon and restore them to his favor if they will heartily repent, ask his pardon, and submit to his govern- ment and laws, as excellent and good. One of them pays no regard to the proposal ; but, unconcerned about what he has done, and what is coming upon him, follows his cups, and does not so much as seriously attend to the sad case he is in. The other thinks of the death that is before him with horror, and can neither eat nor sleep in peace; but, on the whole, cannot find in his heart to comply with the offer. The more he thinks of it, the more his heart rises against his prince. He cannot be willing to ask his pardon, nor does he desire to live under his government and laws. He tries every way he can think of to escape death, short of complying with these terms. He sends petitions every day and hour to his prince, hoping to gain his favor upoji^soiTie.otheL conditions ; but the longer he tries the more he is convinced that he must perish, unless he heartily^complies with the proposals made him, and the more clearly he sees and feels the opposition of his heart thereto. Now which of these traitors is, on the whole, the greatest criminal in the sight of the prince? Does the latter do any thing that tends to recommend him to the prince? And if after all he dies in consequence of his refusing to ac- cept of the oliered pardon and deliverance, is it^any imputa-_ tion on the g^ood^e.^s of_ the, prince? or does it appear to b^, the less goodness in him because the traitor refused to take the advantage of it ? Let common sense decide the question. And by this, the question before us will be decided. The terms on which God offers pardon and salvation to sinners are not "to them impracticable, though they desire it." They are no more impracticable, and in no other sense, than are the terms on which pardon and safety are offered by the prince to the traitor, in the instance mentioned. If sinners perish under the gospel, it is through their own obstinate, con- tinued, voluntary refusal to accept of, or truly desire and ask for, offered salvation. And shall this refusal of offered mercy, this dnect and continued abuse of God's goodness, render it no goodness, and so change the nature^of it as to turn it into cruelty? This is impossible. ' 250 OBJECTIONS ANSWERED. If God puts men tinder advantages to be holy and happy, gives them all proper means, and sets before them all proper motives, and they fail of holiness and happiness by a neglect and abuse of these advantages, means, and motives, God's goodness is still most perfect, and it is not owing to any de- ficiency in this that they are not holy and happy.* Wisdom itself represents the matter in this light: "Because I have called, and ye refused, ye have set at nought all my counsel, and would none of my reproof; I also will laugh at your ca- lamity ; for that they hated knowledge and did not choose the fear of the Lord. They would none of my counsel ; they de- spised all my reproof. Therefore shall they eat of the fruit of their own way," etc. The doctor seems to think he has done much to set the wonderful goodness and mercy of God in a clear and striking light, by proving that there are promises to the unregenerate. He therefore makes the following, which he calls an impor- tant inference : " We see from hence the wonderful goodness and mercy of God, inasmuch as he has given us the strongest assurance of pardon and eternal life on such terms as, by his offered grace, we may all comply with, if we desire to do it." With the doctor's good leave, I will say, that the goodness and mercy of God appears equally wonderful, on supposition there are no promises made to the doings of the unregenerate. For even on this supposition, " he has given us the strongest assurances of pardon and eternal life, on such terms as we may comply with if we really desire it." I have, therefore, as good a right to this inference from my doctrine as the doctor has from his. Yea, I presume to say, a much better. In this sentence, the doctor supposes that the terms on which pardon and salvation are offered are so d;ffiicult, that a real desire to comply with them does not get over the difficulty, but there is yet need of God's " offered grace," to assist and help over that which is otherwise insuperable by the best desire and the * If this needs anj' testimony besides that of the Holy Scripture and com- mon sense, Dr. Mayhew's may be produced. " God may," says he, " properly be said to be good and merciful to all those for Avhose Avelfare he pro\-idos, ac- cording to their respective natures and capacities, however inferior. If these are upon the whole happy, or if those of a higher order might be so did they not abuse the divine goodness, God is certainly good to them." (Sermons on the Nature, etc., of the Divine Goodness, p. 29.) And again, (p. 67,) in order to show how the punishment of the finally impenitent is consistent with God's goodness, he says, " God certainly exercises great goodness and mercy towards such sinners in this world, not only in supplying their temporal Avants, but in affording them sucli means of knowledge and eternal happiness as noth- ing but their own wilful blindness and perverseness can render ineffectual to that end. All arc invited and persuaded, in the most gracious and pathetic terms, to accept of eternal life, through Him that gave himself a ransom for all.'' . OBJECTIONS ANSWERED. 251 utmost good will in the matter. Whereas, according to the doctrine he opposes, a real desire to comply is the compliance itself, and is the condition on which pardon and salvation are ofle.red ; there being no difficulty in coming up to the terms but what there is in having a real desire and hearty good will, or a being truly willing to accept of pardon and salvation. He who comes to this has no need of any " oflered grace " to help him to comply with the terms of salvation, as the doctor supposes, but has already complied, and has pardon and sal- vation insured to him. If the doctor's scheme, then, shows the " wonderful goodness and mercy of God," that which he opposes does so much more abundantly. But what does the doctor mean by his "offered grace," to help those to comply with the terms of salvation who "really desire to do it " ? If there is a real desire to comply, the heart is really gained, and there is a real compliance of heart or will, and what more there is required as the condition of par- don and salvation, in which the heart or will has no concern, and so is not the compliance of the heart, but of something else, in order to which compliance we stand in need of God's " offered grace," even when the heart has really complied ; I say, what this is, and how God's " offered grace " helps to it, the doctor has not told, and I am not able to conceive. Until the doctor shall explain this matter, I shall conclude that there is no "offered grace" to enable men to comply with the terms of salvation whose hearts do already really comply, and yet can- not comply until by this " offered grace " they come up to a compliance in which the heart is not concerned, it being some- thing more than, and different from, a hearty compliance. I believe that no compliance with the terms of salvation is re- quired but a hearty compliance ; and, if men are by God's grace assisted to such a compliance, they have all the assist- ance they want in the case, in order to obtain pardon, and, therefore, that God does not offer any other assistance in order to a compliance. But let us attend a minute longer to this extraordinary pas- sage of the doctor's. He says the wonderful goodness and mercy of God appears, "inasmuch as he has given us the strongest assurances of pardon and eternal life, on such terms as, by his offered grace, we may all comply with, if loe realbj desire to do it." But what if we do not really desire to do it ? Will this in the least sully the goodness of God in making the offer on such low terms? The doctor supposes, in his very putting the case, it will not. What, then, if none of mankind will really desire to comply, or, in other words, really and hearti- ly comply with the terms on which pardon and salvation are 252 OBJECTIONS ANSWERED. offered, until they are regenerated, and have a new heart given them ? Is not the goodness of God to be vindicated, and does it not appear to be wonderful in oflering pardon and eternal life to every one who is heartily willing and desirous to have them, however far mankind may be from a heart to comply with this condition? Dr. Mayhew himself is as clear and full in this as any one can be, as appears, not only from passages already quoted, but the following words of his, in the sermons under consid- eration : " He [God] has provided and revealed a way of sal- vation for sinful, guilty, and lost creatures, through the media- tion, the sufferings, and death of his own dear Son, and saith. Whosoever will, let him come, etc. God exerciseth patience and forbearance towards his sinful creatures, thereby giving them time and opportunity for repentance, and working out their salvation. Now, if you should neglect this method of deliverance from condemnation, and think everlasting life not worth your striving after, you will not only remain under the guilt of your Other sins, but will be justly chargeable also with despising the goodness of God, even the riches of his good- ness, forbearance, and long suffering." If the language of the gospel to sinners is. Whosoever will, let him come, " and all are invited and persuaded, in the most gracious and pathetic terms, to accept of eternal life," and sin- ners' refusal to comply with these offers and slighting them is a "despising the goodness of God, even the riches of his goodness" exercised and manifested herein, then unregenerate sinners have these offers, and God is herein good to them, and their refusal to comply is a despising the riches of his good- ness. Is it not strange that the doctor should express himself so clearly and fully on this head, from time to time, and so perfectly agreeable to the doctrine he opposes, and yet so con- fuse and bewilder himself and his readers, as in the passage just now considered, and in many others ? Or, are we the only persons confused and bewildered? " Let the unbiased judge." Obj. 2. It is objected, that if there are no promises of success to the endeavors and doings of the unregenerate, in seeking the salvation of their souls,* then there is little or_no encourage- * The reader is desired to observe and bear in mind, that when the nnregen- erate sinner is spoken of as seeking salvation, using means and endeavors in order thereto, or even hoping for it, expressions of this kind are to be under- stood in a sense consistent with his really at heart opposing, hating, and re- jecting the salvation which the gosjiel offers. This is not properly the object of liis desires and hopes ; and, therefore, not what he seeks after, and endeavors to obtain. He does not heartily ask for, or desire, the pardon which the gospel offers ; nor that deliverance from sin, and that holiness and happiness in which the salvation revealed in the gospel consists ; so cannot be truly said to OBJECTIONS ANSWERED. 253 ment to sinners to take pains in this matter, in attending on the means of grace ; but it tends greatly to discourage, and lead them to neglect, alLjmeans and endeavors for their own salvation, if not to indulge themselves. in-all.maimeJLQLJicen.- tiousness and known sin. Dr. iVIayhew indeed allows, that, upon supposition, there is no certain connection between the endeavors and strivings of the unregenerate and salvation ; yet they are obliged in all reason to strive, and do their best. He observes that men will think it worth while to take the utmost pains in the concerns of a worldly nature, when there is an uncertainty with respect to the success of their endeavors ; but that the reason and motive to strive for salvation are unspeakably greater, though there be an equal uncertainly of obtaining. However, he insists upon it, that if unregenerate 43ersons are told that there is no connection between any of their endeavors and obtaining eter- nal life, this has a direct and manifest tendency to dishearten them and damp their endeavors, and must needs prove a great discouragement to them. '• . Answeb. Whether there is any just ground for this objec- tion, the reader must judge, when he has attended to the following particulars: — 1. It does not appear from fact and experience that what is supposed and asserted in the objection is true, but the con- trary. There can be iio instances produced of persoris who have been engaged in a diligent attendance on the means of grace and salvation, and have been discouraged and left off from this consideration, that there was no certain connection between what they did and their salvation. Persons who ap- pear to be in any good degree in earnest in this matter, are n^ wont to be discouraged in the least by this doctrine. They who profess to neglect the concerns of their souls be- cause there is no promise to the pains they should take, would not be persuaded to be in earnest by all the promises that can be imagined ; and this appears not to be the true reason of their sitting still, or going on in a way of allowed sin. And if it be inquired. Who are generally the most in earnest in the use of means? it will doubtless be found that they are endeavor after or hope for this. But the object of his desires, hopes, and endeav- ors is something else ; even that deliverance from misery or natural evil, and that happiness or natural good, which are naturally and even necessarily the objects of men's desires, from an aversion to misery and love of happiness, ■which is essential to a moral agent, and is consistent with the greatest love to sin, and most perfect opposition of heart to that holiness without which no man shall see the Lord. These expressions are used in compliance with the common way of speaking in this matter, and not because it is the language of Scripture. VOL. III. 22 254 OBJECTIONS ANSWERED. those who believe there are no promises made to the doings of the unregenerate ; while they who embrace the contrary notion are generally in a great degree careless and negligent; either wholly putting off" the concerns of their eternal interest for the present, or contenting themselves with that which is very consistent with great slothfulness in religion, the preva- lence of a worldly spirit, and a greedy pursuit of the things of time and sense. To be sure, it does not appear that a belief that the endeavors of the unregenerate are connected with salvation has any such influence on persons to excite and en- courage them earnestly to attend on the means of grace and salvation as that they who believe this to be true evidently distinguish themselves from others in their endeavors ; and where this doctrine is preached up most strenuously and con- stantly, it does not appear to have any sensible effect to rouse and engage sinners to zeal and earnestness in this matter. Such congregations do not appear to be more engaged and painful in the things of religion than others, where the con- trary doctrine is preached. But if there is any visible differ- ence in this respect, it is directly the reverse of this ; and wherever there have been the most remarkable visible instances of sinners beinff awakened to a suitable concern about their souls, and a great and constant engagedness in attendmg on means, it has been under the preaching, which is in the whole tenor of it inconsistent with the notion of there being promises made to the doings of unregenerate sinners ; and^U their con- cern and earnest endeavors have taken place, and continue, under a firm belief of the contrary doctrine. Now, if it appears from fact and experience that the doc- trine which asserts that there are no promises to the doings of the unregenerate is not matter of discouragement to any in constantly and earnestly attending on means, and that. the. ojjposite doctrine does not influence to stir men up and put them forward in taking pains in this matter, but rather has a contrary influence, have we not reason to conclude that the objection is groundless, however well supported by good rea- son the objector may think it to be ? It appears from fact, that sinners under the gospel more commonly neglect the proper means of grace and salvation, live in security and sloth, and so finally miscarry from prfi:^ sumption than from despair, or for want of greater encourage- ment and hope ; and when they do despair, so as in any degree to discourage them, and prevent their engaged, resolute, pain- ful endeavors, this is never grounded on their supposing that there are no promises to their doings, but upon some delusion. What secure sinners, under the gospel, who are neglecting the OBJECTIONS ANSWERED. 255 means of salvation, want, in order to their being engaged in this matter, is to^hayejtjjeir fears excited, and not their 'hope. Their hope is generally high enough, and too high in all rea- son; and is, therefore, presumption. They stand in need of having their fears excited by a sight of the dangerous and awful state they are in ; and when they have any degree of a just sense of this, they will still have all the hope that is con- sistent with a just fear and concern about themselves, even on supposition there are no promises made to their endeavors. They, therefore, who make this objection, seem not only to have overlooked matter of fact, but not to attend to human nature in its natural operations in a state of unregeneracy ; and, therefore, attempt to argue, not only against all experi- ence, but in direct opposition to reason and the nature of things. But I proceed to observe, — ^ 2. The doctrine that the doings of the unregenerate are connected with salvation, as it is preached up by those who hold it, is so far from containing in it more encouragement to them than the opposite doctrine, that it tends greatly to dis- courage sinners, who are in any good measure acquainted with themselves, and even to throw theni. into despair. According to this_doctrine, a sinner must distinguish him- self from others by his doings, as the proper and only ground of his obtaining mercy ; and in order to this, his exercises and endeavors must be in some sense obedience to God, so in some degree good and acceptable, or at least not wholly un- pleasing to God ; so that by this he shall become a more suitable object of mercy, and recommend himself to God's favor; and in order to this, the sinner must feally, heartily, and earnestly desire salvation, even the salvation which the gospel offers, and must strive for it with the utmost earnest- ness, without intermission ; must begin in season,* and per- severe in it to the end of life.f And he who does not do all this, is so far from being in the way to salvation, that he will * Dr. Mayhew tells his hearers that they may neglect striving for salvation till it shall be too late ever to obtain, even though life should be continued. " Do not, I beseech j-ou, delay, for human life is precarious ; and although your own should be prolonged, yet if you go on to provoke God by your sins, he may, perhaps, give you over to a reprobate mind ; so that you will only live to fill up the measure of your sins. To-day, then, if you will hear his voice." According to this, no one sinner who has lived any time in the world can be sure it is not too late for him ; yea, all such have reason to fear it is so, and that especially if they find their hearts to be yet hard, which every unregen- erate sinner does, if he has any true acquaintance with it. t According to Dr. Mayhew no striving is successful, or connected -rt-ith sal- vation, but that in which men persevere in to the end of life. He says, " The Btriving here enjoined must be supposed to intend striving with perseverance, 256 OBJECTIONS ANSWERED. certainly be lost ; and, therefore, can have no reasonable hope of mercy. Now, it is easy to show that such a representation of the case tends to discourage the sinner who has any degree of not for a month, a year, or any definite given time, but as long as it shall please God to continue us in the -world." Upon this it may be observed that, if any are regenerated before they die, or in this life, God does not grant them this favor and give them a new heart, in fultilment of anj' promise to their doings or strivings, or because there is any connection between their strivings and this gift of a new heart ; for if no striv- ing entitles to any promise but that which continues to the end of life, even to the last breath, then if a new heart and an interest in Christ is given before the end of life, it is given not as a promised mercy, and, therefore, not out of re- spect to any endeavors of the sinner, or because they have any connection with it. Therefore, they who are regenerated, and become true Christians in this life, do not obtain it by their striving, as having any connection with it, but they become so by the unpromised sovereign mercy of God. If, therefore, all who are saved are regenerated, or obtain a new heart, and become real, true Christians in this life, then they are all brought into a state of salvation, have a sure title to life, and are interested in all the promises of the gospel, not by vir- tue of their unregenerate strivings, but before they obtain any title to God's favor by these, because it is before they have persevered therein to the end of life. The doctor's promises to the doings of the unregenerate, and their certain connection with salvation, do at length then turn out to be promises that are never fulfilled, or rather, no promises at all, and a connection wliich is of no avail, but is consistent with their being eternally lost. For notwithstanding these promises and this connection, they must go out of the world unregen- erate, or in their sins, because they are not entitled to the 'promises, and the connection does not take place while the)' are in this life, as the condition is not fulfilled till the last breath ; and if they go out of the world unregenerate, they must be damned, unless they are regenerated and become true Christians in the other world, or after death. Therefore, if any hope to obtain a new heart, and become real Christians in this life, they can, according to the doctor's plan, have no encouragement to strive under the notion of doing that with which such a favor is connected, but must seek it as an unpromised, sovereign mercy ; and they only can be en- couraged by the doctor's promises who are willing to wait for a new heart till after they are dead; that is, till it is eternally too late to obtain it, according to the divine constitution. The doctor having observed that all persons though unregenerate, who desire salvation and strive in order thereto, shall be saved, unless they cease thus to desire and strive, adds the following words : " Not, to be sure, without being bom of God, but they shall be renewed in the spirit of their minds, and conse- quently enter into life." If they are born of God in this life, or while " it shall please God to continue them in this world," they receive this favor before they have fulfilled the condition of it, and, therefore, not as what they have a title to by promise ; for they have not yet fulfilled the condition, which is per- severencc in striving to the end of life. If they shall be born of God, and re- newed in the spirit of their minds after they arc gone out of this world, and so out of the body, this is a new doctrine which has hitherto been thought con- trary to .Scripture. In one word, — The doctor supposes that all who have a new heart given them receive it as a favor promised to their seeking and striving. ,But in order to their being entitled to this promise, they must seek and strive as long as they are in the world. Therefore, according to him, none are regenerated and made new creatures in this world, but this work is in all cases put oft' till after men are dead ; so there never was a regenerate person or real Christian in this life. OBJECTIONS ANSWERED. 257 just views of himself, and to land him in despair. The sinner who is brought to any true sight of himself, and belief and sense of eternal things, finds he has an exceeding hard heart, a stony heart ; as this is never removed till men are regen- erated. He finds that he is in no measure affected with the things of God and religion, as it is reasonable he should be, and takes pains and strives in no degree answerable to the importance of the matter. He will, therefore, naturally look upon himself not to be an earnest striver for salvation, but rather a stupid, hardened creature, who, though he finds him- self more concerned about his soul than some others appear to be, and constantly attends on the means of grace, yet can- not view himself as having begun to strive in earnest; and will, therefore, naturally be afraid it is too late for him. And, in this case, calling upon him earnestly and perseveringly to strive for salvation as the only condition on which he may hope to be saved, will tend to drive him to despair ; for the more concerned he is, the more deficiencies he sees in his en- deavors, and the less they appear to him ; so that he _ will, mturally conclude he never, .shall.be one of those strivers. He also finds that he has no real true desires of the salvation which is offered in the gospel, but is wholly without all good desires and inclinations, or any thing which should be accept- able or pleasing to God ; and that there is no foundation in him for this until his heart is changed. He will, therefore, despair of ever attaining to this in an unregenerate state ; and, consequently, if he is made to believe that none can obtain a new heart but those who have these good desires, he will, of course, despair of ever obtaining it. In a word, he sees that he never has, and never shall, do any good thing, by which he should distinguish himself from others, but naturally looks upon himself as one of the greatest sinners ; as his own sins are more in his view, and more attended to by him, than those of others. He therefore despairs of thus distinguishing himself from others; of doing or obtaining any thing which should recommend him to God's favor, by becoming better or less sinful than others. So the doctrine that teaches him he must thus distinguish himself or perish, will be so far from comfort- ing and encouraging him, that it tends only to discourage him ; it will be like singing songs to a heavy heart, and if believed, will certainly deprive him of all hope. The only doctrine that can give support and hope to such a sinner, and encourage him to attend on means, is, " that God has mercy on whom he will have mercy," and therefore waits not to have sinners distinguish and recommend themselves to him as more 22* 258 OBJECTIONS ANSWERED. suitable objects of his mercy than others, before he will grant them mercy ; but in showing mercy acts as being infinitely above all obligations to any, and as having no regard to wor- thiness, or less unworthiness, as what recommends one to his favor rather than another. This being the case, the greatest sinner, he who looks on himself the furthest from righteous- ness of any, and himself to be the most guilty and unworthy, may hope in the use of means, and this is his only supjDort. If a person is but in a^mall_d_egree concerned about his own salvation, and is in no measure convinced how sinful and depraved his heart is, and how entirely destitute of all good, he may be flattered and encouraged, under the notion of doing something by which he shall distinguish himself^'so as to be- come a more suitable object of mercy than others, and which shall entitle him to God's favor. But to what is he encour- aged ? Why, to think more highly of himself and his doings than there is any reason for, and to go on in a dull, lazy way, while he flatters himself he is sufficiently in earnest, and is doing something very great and good. This is_to flatter him to his own ruin, to keep him easy.and secure in a ^reat de- gree, or to quash any beginning of genuine conviction and concern, and promote that pride and self-confidence, which is inconsistent with the sinner's attending on means with any good degree of solicitude and earnestness ; and must be slain, in order to his coming to good. If these things are so, I think it will follow, — 3. That though there are no promises made to the endeav- c/j ors and doings of the unregenerate, yet sinners have all proper encouragement to a diligent use of means ; yea, all that the nature of the case will admit of. If the doctrine, that there are promises to the doings of the unregenerate, does npt, in fact, or according to the reason of things, tend -to encourage and excite sinners to a proper and diligent use of means, but really has directly the contrary tendency, then the opposite doctrine _af[brds all proper and possible encouragement thereto, and is the only plan on which sinners may be addressed, considering their state and dispo- sition, so as to excite them earnestly to use means with all proper degrees of encouragement and hope, and so as shall tend to ^nswer the proper end of means. But what is said in the next section may serve further to clear up and confirm this. OF THE MEANS OF GRACE. 259 SECTION X. 0[ths...^Eud_gj!idJDeji^n.-oX^^^ ; and the true Ground of ^'^couragement for Men to be in the diligent Use of them, in order to their Salvation. It may still remain a doubt with some, vvhether there is really any ground of encouragement for men, especially the unre^eiierate, to use means to obtain salvation ; or, jfthere be any, vvhat it is. And as this is an important point, and a careful attention to it may serve to throw some further light upon this subject, and yet more fully obviate the objection last considered, the reader is invited to an attentive and candid perusal of what may be said in answer to the following questions : — -^ QuES. 1. Wlmtai;e the means of grace and salvation ? and what is meant by using these means ? QuES. 2. Why_are means to be used ? and what end does this answer? And what motive and encouragement is there to this ? -^ QuEs. 3. What obligations are men under to use means ? Q,uEs. 1. What are the means of grace and salvation ? and what is meant by using these means ? Answer. The means of grace and salvation may be con- sidered as including every thing which is adapted and tends to communicate light and truth, respecting the things of a moral nature, to the mind of man ; or to lead his mind to attend to truth, and to excite those ideas which are necessary or proper, in order to right exercises. The grand medium of grace and salvation, and, strictly speaking, the sole medium, is truth. It is in the view of this that the mind exercises itself properly, and has true enjoy- ment. This is the food and life of the mind. Was there no truth, there could be no virtue or real happiness. As sin and misery consist summarily in the darkness of the mind, and its alienation from, and opposition to, light and truth, so all true holiness and proper mental enjoyment consist in those exer- cises which are implied and involved in a proper view and sense of truth ; the truth, I mean, which relates to God's moral government and kingdom. But then, all those things, those institutions and exercises, which tend to instruct mankind in the knowledge of truth ; to excite the attention, to convey truth to the mind, and hold it up in its view ; all these, I say, are in a more remote sense 260 OF THE MEANS OF GRACE. the means of grace and salvation. Such are all those things, those circumstances and events in the natural and moral world, which are adapted to instruct mankind. Such, in a special manner, is divine revelation, and all those institutions and appointments therein, to be attended on by men. Such are reading the Bible, public and private instructions, religious conversation, serious meditation on divine things, etc., and particularly prayer, which is the most solemn way of medi- tating on divine truth, as it is done as in the presence of God, and in a solemn address to him, and has a special and pecu- liar tendency to awaken, instruct, and aflcct the mind. Using these means intends two things, viz., — 1. Taking methods with men to set truth before them and instruct them, and awaken their attention. Thus God is using means with men in his providence, which is every way calcu- lated to give instruction to a sinful world ; but more especially by giving the revelation which is contained in the Bible, and ordering it to be published and preached to the world. And according to divine institution, men are using means with others for their salvation, by public and private instructions. 2. Persons themselves attending on these means. This is supposed in the use of means just mentioned ; for if there were none to attend on means, there would be no such thing as using means with any for their instruction ; for the end of instruction cannot be answered where there is no attention to the instruction given — so no pains taken to get instruction. He who cannot have the attention of those with whom he attempts to use means, fails of answering the proper end of means entirely; and what he does is as much in vain, as to any benefit to the persons with whom he is concerned, as if they were stocks or stones. So that God's using means with men for their instruction and salvation, and directing men to use means with others, supposes the propriety and importance of attending on these means. There would have been no wisdom or propriety in making a revelation if there were none to attend to it, and use all proper means to understand it, and get the instruction there given. To what purpose would it be to preach a sermon, or write a book, in order to instruct men, if none were to hear or read ? And what reason or propriety would there be in it ? The propriety and reasonableness of taking any pains or method to instruct men, or using any means with them to this end, supposes it proper and reason- able that they should give all that attention, and take all those pains, which are necessary in order to be under the best ad- vantage to get the instruction given. Now this is the sum of OF THE MEANS OF GRACE. 261 what is meant by being in the use of means.* To use or at- tend the means of grace, is to make use of all the means of instruction in the things that relate to God's moral kingdom; to go into that conduct and practice, and do all those things which tend to lead us into the knowledge of the truths of di- vine revelation, and to keep up the attention of the mind to them, and carefully to avoid whatsoever has a contrary ten- dency. QuEs. 2. Why are means to be used ? and what end does this answer? Or of what advantage is it to use means? What motive and encouragement is there to this ? It has been observed that the end of using or attending on the means of grace is to lead the mind to the knowledge of that truth which it was before ignorant of, or to renew the attention to truth already known, and to fix the mind upon it. The question now is, what end this instruction answers ; of what advantage is it to have the truth set before the mind, and to have the attention of the mind lixed upon it ? Answer. The benefit, advantage, and importance of this to men is just as great as that of an external divine revelation. For divine revelation is of service to men no further than it is attended to and understood. The world is as well without it as with it, if no instruction is given ; but this instruction comes only by attending to the things revealed, in the use of means. If, therefore, the revelation which God has made in the Bible is adapted to be of any benefit to mankind, with respect to their eternal salvation, it is of equal benefit to mankind to attend to this revelation in the diligent use of all proper means, that hereby they may get and retain the instruction given therein ; jor without this it will certainly be in vain to them. A revelation not understood is of no more advantage than no revelation at all. Therefore, means are to be used in order to obtain the knowledge of the truths contained in the Bible, and to fix and impress them on the mind. In order to the salvation of men, it is absolutely necessary that they should have the ideas and knowledge of those things which relate to this salvation, and in which it consists. He * They who insist upon it that there is no reason ^vhy men should be in the use of any means for their instruction and salvation, and yet are using means with others for their instruction by conversation, preaching, or writing, seem to be guilty of an inconsistence. For, if it is unreasonable to use any^means for instruction, it is unreasonable to attend to what thev write or speak in order to this ; consequently, it is unreasonable for them to' write or speak. If the instruction they give is worthy to be attended to, then the Bible is worthvto be attended to, and it is reasonable and proper to take all possible pains to under- stand it ; aud this implies the constant and diligent use of all means of grace and salvation. 262 OF THE MEANS OF GRACE, who has no idea in his mind of any thing, is not capable of any exercise of heart, or of any mental enjoyment. No man is capable of any exercise about that of which he has no idea or knowledge. It is impossible that a man should repent and believe the gospel so long as he has no knowledge of those truths, in the view of which repentance and faith are exercised. Therefore, if repentance and faith in Christ are necessary in order to salvation, a knowledge of those things contained in divine revelation, without which there can be no such exercise, is equally necessary. But this knowledge can be obtained only in the use of means. There are but two possible ways in which the knowledge of the truths which are necessary to be known in order to salvation can be obtained, viz., by immediate revelation or inspiration ; or by an external mediate one, or by means. The latter is the way which God has taken to set these truths before the mind ; therefore, the knowledge of them is not to be obtained in any way but in the use of means.* In proportion, therefore, as men feel the importance and worth of salvation, will they be engaged in the diligent attend- ance on the means of grace, as necessary in order thereto, and so the only way in which they may hope to obtain it. It is to be observed that I am now speaking of that knowl- edge which the mind is capable of, independent of any degree of right taste or disposition of the heart, or which the mind may have without discerning and relishing the beauty of divine things, and is what is commonly meant by speculative or doctrinal knowledge. This knowledge is to be obtained only in the use of means, and is necessary in order to repentance, or any right exercise of heart; though no degree of it does imply, or is certainly connected with, any truly virtuous or holy exercise. The unregenerate are certainly capable of great degrees of this knowledge, which may much impress and affect their * If the thief on the cross, and Saul the persecutor, should be thought by any to be converted and saved without attending on means, they are desired to con- sider that the former was surrounded with means of instruction, and it is appar- ent that he was all attention ; and what was this but to attend on means ? And the same is true of the latter. His immediate instructor was Jesus Christ, and no sinner was ever more attentive than he. And neither of them could have been converted and saved had they not attended. It may hero be observed that as persons' circumstances may be vastly different, and the attention of one may be to a much greater degree than of another, so one may gain that instruction in a short time which others do not obtain in a much longer, who yet are in the use of means. God may order things so, that a person may get that instruction in a few hours or minutes which it takes another years to obtain ; yet the in- struction which the former obtains is no more without attention and the use of means than that of the latter, and therefore is no argument against the necessity of the use of means in order to get instruction. OF THE MEANS OF GRACE. 263 minds. (See James xi. 19.) They may have a clear view and affecting sense (which is indeed, strictly speaking, something more than mere sjDcculation) of the truths of Christianity, and particularly of their own state as sinners. They are capable of every thing of this kind but what depends upon, consists in, or results from, a sight and discerning of the true beauty or moral excellency of divine things. This is indeed a kind of knowledge which is peculiar to the regenerate, the foundation of which is laid i^i their having a new heart. The former is necessary in order to the latter, as it is supposed ancl implied in it ; for there can be no discerning of the beauty of those objects of which the mind has no speculative idea. If it should be asked. What good all this instruction and knowledge will do the unregenerate who are under the do- minion of a hard and impenitent heart, and will continue so until a new heart is given in regeneration ? If this knowledge will be of no service to them, and really do them no good, and they are yet as far from salvation as ever, then there is no en- couragement for them to attend on the means of grace, in order to obtain it, and keep up a view and sense of the truths of Christianity in their minds. I answer: It is certain the unregenerate do not exercise any true virtue in their attendance on the means of grace, however engaged and diligent they are, and whatever pains they take in this matter. And there is no connection between the in- struction or knowledge they obtain hereby and holiness. Yea, the impenitent sinner who continues obstinately to reject and oppose the salvation offered in the gospel, does, in some re- spects, yea, on the whole, becomes not less, but more vicious and guilty in God's sight, the more instruction and knowledge he gets in attendance on the means of grace. The more clearly he sees his own wretched case as a sinner, and the dreadful consequence of dying in his sins, and the clearer con- viction he has of his need of a Savior, and of the truths of the gospel in general, the greater is the crime of his impeni- tence and continuing to reject the salvation offered in the gospel. The awakened, convinced sinner, who has taken a great deal of pains in the use of means, and has hereby got a great degree of instruction and knowledge, and yet continues impenitent, is in this respect much more guilty and vile, and a greater criminal in God's sight, than if he had never attained to this conviction and knowledge, for now he is guilty of the abuse of, and opposition to, all this light and knowledge, which he could not be while he had it not. Yea, his impenitence, and all his sins, are so aggravated by the light and conviction he obtains, that whatever particular ways of known sin he has 264 OF THE MEANS OF GRACE. forsaken, and how many soever external duties he attends upon, yet, on the whole, he is undoubtedly a greater sinner than he was when he lived in security and the neglect of the means of grace. So that the impenitent, unregenerate sinner does not grow better, but rather grows worse, by all the instruction and knowledge he gets in the use of means. And awakened, convinced sinners, with whom most means are used, and who are most attentive to the concerns of their souls, and most in earnest in the use of means, are commonly, if not always, really more guilty and odious in God's sight than they who are secure and at ease in their sins. Their greater sinfulness does not, indeed, consist in their concern about themselves, in a sense of the sad, dangerous state they are in, and in their earnestly desiring, deliverance and safety, or in the pains they take in order hereto ; but in their continuing to hate God and his law, and to oppose and reject the Savior, even under all their concern, exercises, and endeavors, and with all the light and conviction they have. Our Savior represents the light which men have as that which does, in a peculiar manner, and above every thing else, aggravate the sin and condemnation of those who rebel against it. He says, " This is the condemnation, that light is come into the world, and men have loved darkness rather than light." (John iii. 19.) And he says of those to whom he preached, who continued to hate and reject both him and the Father, " If I had not come and spoken unto them, they had not had sin," (John xv. 22, 24;) i. e., their sin would have been little or nothing compared with what it is now. And he speaks of the inhabitants of those cities where most of his mighty works were done, to whom he most frequently preached, and who attended most on his ministry, and yet continued impenitent, as much more guilty, and liable to a more awful condemnation, than if they hacl never enjoyed these advan- tages, nor had this light and instruction. (Matt. xi. 20-24.) None will deny, I trust, that a living under the gospel and enjoying the means of grace is the occasion of aggravating the sin and condemnation of those who persevere in their op- position to Jesus Christ. The gospel proves to them a "savor of death unto death." Consequently, the more light and con- viction men have, the more their attention is awakened to the things of the gospel, and the more means they attend upon and arc used with them, while they continue obstinately to oppose light and truth and reject the ofi'ers of the gospel, the more guilty and vile, and the greater criminals, are they in God's sight. If these things arc so, then the sinners who continue im- OF THE MEANS OF GRACE. 265 penitent under the greatest convictions of conscience, and the most concern about their souls and salvation, and are conse- quently taking the most pains, aad using unwearied endeav- ors, are usually the greatest sinners, really more vicious, more guilty and vile, than ihey were when in a state of security, and lived, in a great measure, in the neglect of the means of grace. And if they live and die impenitent, their condemnation will be more intolerable than if they had never had that conviction and knowledge which by their attention to the gospel they have obtained. So that the good the sinner gets, by a constant attendance on the means of grace, while he continues impeni- tent, is not a becoming in any degree virtuous or holy hereby, or, on the whole, less vicious and criminal in God's sight. However, there is yet a reason why the sinner should dili- gently attend all means of instruction and knowledge, and sufficient encouragement hereto. For, — 1. Without this instruction and knowledge, which is to be obtained by those only who are using the proper means of it, the sinner cannot be saved, as has been shown. This knowl- edge being absolutely necessary in order to salvation, he who , is without it has a fatal bar in the way of his salvation ; and, so far as this is obtained, this bar or impediment is removed out of the way; and so he is in a more likely way to be saved than those who are in security and ignorance. For, surely, he who has obtained one thing which is necessary in order to salvation is in a more likely way to be saved than he who has not obtained it, nor is in the way of it, all other circumstances being equal, however uncertain it may be that either shall be saved. In order to salvation, several things are necessary. He cannot be saved who does not believe, and he cannot be- lieve who has not heard and attended to the report of the gospel, so has no right speculative notions about the objects of faith ; and he cannot hear and understand who has not the advantage of divine revelation. (See Rom. x. 14, 17.) Now, he who enjoys divine revelation, and attends to it with the utmost concern and diligence, so is in the way to get right speculative notions of the objects of faith, and obtain all that is implied in hearing, is more likely to be saved than he who either does not live under the gospel, or, if he does, never attends to it, and uses no proper means to understand it. I say, the forflifijMe-more likely to be saved than the latter, because he Tas more of those things which are necessary in order to this than the latter. If hearing, which is the same with a diligent attendance on the means of grace, is necessary in order to— faith and salvation, then they who are. concerjiied about the, salvation of their souls will be proportion a blj concerned and_ VOL. III. 23 " — ..-_- - 266 OF THE MEANS OF GRACE. engaged to hear and get instruction, as the only way in \vhich_ they may hope to be saved. It may be also further observed, — * 2. As that instruction and knowledge which is to be had only by hearing, in a diligent and earnest attendance on the means of grace, is necessary in order to the exercise of repent- ^ xance and faith, and so in order to salvation, so the way. in which this knowledge is to be obtained is the only way in which sinners may hope fdif a new heart, or to obtain regen- erating grace. -^..^ - As he who has no doctrinal acquaintance with the truths contained in God's word is not in a capacity to exercise any Christian grace or virtue, whatever foundation there might be for this in the renovation of his mind by regeneration, no one has reason to expect that his heart will be thus renewed by the Spirit of God while he is in this case. God can, doubtless, as easily change the heart of the most ignorant, deluded Ma- hometan, or heathen, yea, the most blind, stupid Hottentot in the world, as that of the most awakened, enlightened sinner under the gospel. But if he should do so by the regenerating influences of his Spirit, there could be no right and proper ex- ercises of Christian virtue and holiness; because such a one is without any right speculative knowledge of those truths, in the view of which alone Christian holiness is exercised. And giving a new heart, or a right taste and temper of mind, would not remove this darkness. This only prepares the mind to discern and relish the beauty and sweetness of divine things, ■ when set before it in the use of means, but does not give any new speculative ideas or knowledge. Therefore, we have no reason to think God ever does so. And as the case is in a great degi-ee the same with those under the gospel who have never attended to it in earnest, they have no reason to expect to become new creatures by God's regenerating influences, so long as they are in this situ- ation. But in order to this they must first be made to attend to the gospel with that concern and earnestness which is necessary in order to their learning the character of the just God and Savior, and understand their own state and circum- stances as sinners, in a manner in which no careless neglecters of the means of grace ever do; for, until they come to this, grace or the new creature could have no opportunity to exert itself properly, or according to its nature, but must lie dormant and inactive, so answer no good end ; therefore, not to be ex- pected before or in any other way. For God does not give life before there is any provision for the support of it, or any materials by which it may subsist and exert itself according OF THE MEANS OF GRACE. 267 to its own proper nature. Truth may be said to be the food on which the new creature lives, and is absolutely necessary to the least motion of life, or exercise of holiness in the heart. Therefore, the mind that has no speculative view and convic- tion of those truths, in the sight and sense of which, especially, Christian holiness is exercised, but embraces the contrary errors, or is in total ignorance of them, is not furnished or pro- vided for the exercise and support of the divine life. And none have any reason to expect it will be implanted, or a new heart given while the man is in such a state. When God created man, he did not first form him while the earth was in its chaotic state, when it was without form, and void, and darkness was upon the face of the deep ; he did not create him with all his bodily senses and appetites before there were any objects towards which they might exercise themselves in a manner proper to man's nature, and so as to support and promote animal life, and afford proper enjoyment and happiness. He did not form an eye before there was any light, or objects to be beheld. He did not produce animal life, dependent on food for its constant support and exercise, and an appetite for that food, before any materials were made to become proper food, suited to the appetite, and to support and nourish life. He did not form man before he had provided any place for his subsisting and exercising himself in a manner proper and suited to his nature. No, he first created an ex- ternal world, a proper dwelling place for man, furnished with materials suited to the senses, appetites, and life of such a creature, that there might be a foundation and opportunity for proper exercis^ and enjoyments, as soon as he should be created. And we hesitate not to say, that this was agreeable to wisdom ; and that the contrary would not be so. So in the new creation, God will not form the new creature where there is no proper provision, where there are no materials for the life and support of the new man, so no opportunity to act, and to act in a manner proper and suitable to his nature. But proper materials for this new life must first be provided. The mind must be properly stored with speculative ideas of divine things, and the judgment convinced of the truth, in order to which the man must be all attention to these things ; in a sense of their high importance to him, as his whole, his eternal interest turns upon them. When things are thus pre- pared, a new heart may be given with propriety and wisdom, as the new creature will nov^ have opportunity to act in a way answerable to its nature, and so to the glory of God. Christ would not raise Lazarus to life so long as the stone lay on the cave. It was proper the stone which would hinder 268 OF THE MEANS OF GRACE. his coming forth, were he alive, should be first taken away. In this case, to neglect to take away the stone would have been an effectual bar in the way of his resurrection ; and the most likely method that could be taken to have him raised from the dead was to take it away. Ignorance of and inat- tention to the truths of divine revelation may be compared to this stone. The only likely way for the sinner to become the subject of a spiritual resurrection, is to have this taken away, by becoming all attention to the things contained in God's word. And the more instruction the sinner has, the more fully and clearly he is convinced of those truths which do most nearly concern him ; and the more constantly and earn- estly he attends to divine truth by hearing, reading, meditation, prayer, etc., and the more his mind is impressed and affected with it, as the minds of the unregenerate may be, the more hope there is in his case ; the more likely it is that he shall become a new creature, and believe to the saving of his soul. This view of the matter serves to show what is the advan- tage of knowledge to the unregenerate sinner, even the knowl- edge which no openly vicious or careless sinner ever obtains; and the reasonableness and importance of using means with such by constant public and private instruction, and of their earnestly attending on all proper means of instruction ; and consequently the motive and encouragement there is to this. Moreover, 3. Fact and experience serve to strengthen the foregoing observations and reasoning, and show the advantage there is in attending on the means of grace, and hold forth the proper encouragement thereto. For it appears from experience that this is the most, the only likely way to obtain regenerating grace and salvation. None, I suppose, will dispute whether more have been converted and saved of those who have at- tended on the means of grace, than of those who have not, in proportion to their numbers. All will grant that many were saved who attended on the preaching of John the Baptist, Christ, and his apostles; many more, according to the num- ber of those who attended, than of those who did not enjoy or attend these means. Our Savior indeed says that publi- cans and harlots went into the kingdom of God before, or rather titan, the chief priests and elders of the Jews. But this is so far from being an objection against what has been just observed, that it serves to confirm it. For publicans and harlots attended much more on Christ's preaching, and much better understood the things relating to the kingdom of God, than they. The former attended so constantly, and were so much in his company, that it was made an objection against OF THE MEANS OF GRACE. 269 him, and he was obliged often to vindicate his conduct with respect to them. It therefore appears from fact and experience that they are in the most likely way to be saved who attend on the means of grace. And, when the matter is attended to, the reason of this may easily be seen, as has been shown above. We therefore now see what advantage there is in attendance on means, and what is the proper motive and encouragement thereto. When any one attends to his eternal interest, and feels the infinite importance of it to him, and at the same time sees the undone, wretched state he is in as a sinner, he will, with all his might, pursue that method which appears most likely to obtain deliverance from the evil he fears and promote this interest. Let the only way be pointed out to him in which he may have hope, and he will want no farther motive and encouragement to attend to it with resolution and earnestness. This will prove, in all such cases, a sufficient motive and encouragement, and will never fail effectually to influence the person who is sensible his all lies at stake, and enters into the infinite importance of the matter to him. If, therefore, any sit still in the neglect of the means of grace, it is not owing to any deficiency in the encouragement to attend upon them ; but to stupidity with regard to their own case, and their eternal interest. And if this encouragement is not effectual, no imaginable, or even possible, encouragement would be so. If any should say, that promises to the sinner's endeavors and persevering attendance on means would raise the encouragement much higher, for then there would be no discouragement, but an absolute certainty of succeeding in this way, the following particulars may perhaps serve to dis- cover their mistake : — I. If there were such promises made, the sinner would be so far from being absolutely certain of salvation in a way of attendance on means, that the probability, in his view, and his encouragement, would not be at all increased hereby; and that for two reasons, — 1. The sinner could never come to any certainty that he had fulfilled the condition to which the promise is made, or that he is in a likely way to fulfil it. (1.) Because he could never be certain that he had come up to that precise degree of earnest striving and diligent attendance on means to which the promise is made.* If there are any promises made to the * Indeed, he may be certain, as long as he lives, that he has not yet fulfilled the condition ; because he has not attained to perseverance so long as he has one breath more to draw, however great the degree of his endeavors now are. The sinner, therefore, can have no encouragement from such a promise of being 23* 270 OF THE MEANS OF GRACE. doings of the unregenerate, they are made not to any certain kind of exercises and endeavors, so that the lowest degree of this kind of seeking entitles to the promise, but to a certain degree of this kind, which is not, neither can be, precisely pointed out and distinguished from some lower degree to which the promise is not made, so that the sinner can ever be certain that he has attained to that degree. And however near he comes to it, if he, after all, finally falls short in the least degree, he is as far from salvation, in this way, as if he had done nothing. This, therefore, would tend to perplex rather than encourage the sinner. Yea, the sinner who has the clearest view of the viciousness of his own heart, and the greatest sense of the reality and importance of eternal things, will be farthest from imagining that he has attained to that degree of earnestness of endeavor to which the promise is made ; and will be most ready to conclude against himself, as being a stupid, indolent, sottish wretch, and despair of ever obtaining salvation in this way. But, (2.) If the sinner could be certain that he has attained to that degree of earnestness of endeavor which will entitle him to the promise, if he perseveres in it, yet he can have no cer- tainty of persevering, so no certainty of salvation. As his perseverance depends wholly on himself, his own will and resolution, and so he has nothing to rely upon but himself for it, it is the most uncertain thing in the world that he shall persevere. He can have confidence in nothing, in this case, but his own deceitful heart, which is indeed only the confi- dence and presumption of a fool ; for " he that trusteth in his own heart is a fool." (Pr. xxviii. 26.) If he is sufficiently in earnest and painful in his endeavors for some time, yet if, after all that, he is in any degree remiss and negligent one day, or but one hour, all is lost, and he has got all to begin again ; for he has failed of perseverance. And how does he know that it is not now eternally too late ! So that his salva- tion on this footing is the most uncertain, precarious thing in the world, or rather may most reasonably be despaired of. He who knows his own heart, so far as he who is under proper, genuine convictions does, can take no encouragement from this quarter. This is suited only to flatter and bolster up the unreasonably self-confident and foolhardy. Therefore, 2. Such promises, were there any, would only tend to en- courage men in a self-confidence which is as opposite to the whole tenor of divine revelation and the peculiar genius and delivered from the miserable state of unregeneracy, and becoming a tnie Chris- tian, in this life, as has been before observed. And this is the same with no encouragement at all. OF THE MEANS OF GRACE. 271 glory of the gospel, as darkness is to light; so that the more the sinner has of it, the further he is from Christ, and the more blind to the way of salvation by him. The preaching up such promises, therefore, will tend to fix persons in their self-confi- dence and delusion who have no good degree of genuine con- viction of their sinful, miserable state, and to fasten them down in ease and security; so to pervert the benefit of the means of grace and frustrate the great end and design of them, which is to give light and instruction to the sinner. But to those who are in any measure convinced of their true state, so know how little dependence there is on themselves, how vile and sottish their hearts are, this doctrine will give no encouragement, but will have directly the contrary influence on them, if they can be made to believe it, as has been before shown. QuES. III. What obligations are men under to use means? Answer. They seem toHae under the same obligations to this, as they are to repent ajidbeliev&the gospel. If God com- mands all men every where to repent, then he i-equires of them all that is implied in, or is necessary in order to repentance. He, therefore, requires of them to understand those truths which are necessary to b£ known iii order to repentance; con- sequently requires all that attention to the things contained in divine revelation which is necessary in order to understand those truths, a right speculative knowledge of which is im- plied in repentance. But this implies a diligent use of the means of grace, as has been shown. A neglect of any of those things which are implied in, or necessary in order to re- pentance, is a neglect of and opposition to the command to repent; so a counteracting and violating our obligations to repent. But he is guilty of this who neglects the means of grace. It has been shown that there is a certain degree of speculative knowledge necessary in order to exercise repent- ance, which they never have who live in the neglect of all means of grace ; therefore, the command to repent is a com- mand to attend all those means necessary in order to attain that knowledge. If men are under any obligation to attend to the command to repent and be converted, or to obey this command, they are under obligation to all that which is im- plied in this, or necessary on their parts in order to it ; therefore, are under obligation to hear and attend to the truths contained in God's word, with the utmost concern and diligence. The preaching the gospel, therefore, which is the same with a testifying to all men repentance towards God and faith to- wards our Lord Jesus Christ, is a call unto all to hearken and attend, as this is implied in repentance and faith. But to 272 OF THE MEANS OF GRACE. hearken and attend, implies the whole that is intended by the use of means. Therefore, if any preacher of the gospel doubts whether he has any warrant to call upon and exhort sinners to attend the means of grace, he appears not well to under- stand what he is about; for he is really doing this while he is calling upon and exhorting them to repent and believe on the Lord Jesus Christ; for how shall they believe in him of whom they have not heard ? * And it may be here observed, that this is the scriptural way of calling upon men to attend means, viz., to call on them to repent and believe the gospel ; and they who so far attend to this call as to feel the infinite importance to them- selves that they should comply with it, will, of course, and of their own accord, go into a diligent use of the means. Many public teachers, therefore, seem to make a great mistake here. Instead of calling upon all to repent and believe the gospel, as the only condition of God's favor and eternal life, the most they do, with relation to unregenerate sinners, is to exhort and urge them to these doings, which are short of repentance. They teach them to use means in such a manner as rather tends to defeat the proper end of means, and so as that they become a means of blinding their eyes, rather than of instruc- tion ; it tends to lead them to rest in means, and make a Savior of them ; to quiet and heal them short of repentance and a saving application to Jesus Christ. Objection. Whatever obligations sinners are under to at- tend the means of grace, yet if they attend, they still sin in all they do while they continue impenitent; yea, they are con- stantly growing worse and more guilty, themorepajns they_ take and as light and conviction increase. What obligations do they then fulfil ? and is not this sufficient matter of dis- couragement ? -^ Ai\s. 1. They do not properly fulfil their obligations, if they stop short of true repentance or real holiness ; for nothing short of this is true obedience to God's law. Nevertheless, a neglect of the means is an instance of the violation of the ob- ligation they are under, which they are not guilty of who do attend with concern and engagedness, however guilty and vile they may be in other respects ; which guilt and vileness may * They are indeed already attending on means, while he is preaching the gospel to them. This is supposed ; for if they give no attention to what he saj's, why does he speak ? Every word he says is, in effect, a call to attend , and his manifesting his intention to preach in any future time is a call upon them to attend ; for if their attending is not reasonable and important, there is no reason in his preaching ; so his intention to do it is foolish and absurd, con- sequently his doing it now is so. In this view, then, he who undertakes to preach the gospel, and yet holds that sinners are not to be called upon to attend means, is guilty of a glaring absurdity. OF THE MEANS OF GRACE. 273 be greatly aggravated by their attendance on means. If a man forbear to kill his neighbor, certainly he does not violate the obligations he is under not to kill, as he does who takes away his neighbor's life, however far he may be from any true love to his neighbor, or obedience to any of God's commands ; and though he may, on the whole, be more guilty than the murderer. If a father calls after and commands his' two sons, who are running from him, with a design to quit his family and gov- ernment, as what they perfectly hate, immediately to return back and submit themselves to his authority, if they ought to obey their father's command, then they are under obligation to stop and attend to what he has to say ; for this is implied in what he requires, and necessary in order to it. Therefore, if one turn about and attend to what his father has to say to him, while the other stops his ears, and runs on till he is out of hearing, the former does not violate the obligation to stop and hearken, which the latter does, though if he continues to hate his father, and refuses to return and submit to his gov- ernment, he cannot be said to obey his father's command, and may, by the light and conviction laid before him by his father, in consequence of his stopping and attending, be more guilty in refusing to submit to him than the other who has been out of hearing. And if any bystander who sees them running off should tell them to stop and hear what their father says, he would herein act a friendly part both to them and their father, and perfectly coincide with his command to them to return and submit themselves to him. Indeed, if he should inculcate this upon them so as to leave their father's command to return out of view, dwelling on this as if it was the only thing that they had to do, or as what would on the whole recommend them to their father, and interest them in his favor, or render them less displeasing to him, though, after all, they persisted in their refusal to return and submit to him, — I say, if he should treat the matter so, it would be so far from vindicating the father's authority, and coinciding with his command, that he might justly look upon it as taking part with his rebellious sons, setting up against him, and flattering them to their own ruin. ' Ans. 2. However sinful and abominable in God's sight the impenitent are in all they do, even in attendance on the means of grace, their sinfulness does not consist merely in this ; it does not consist in their concern about their eternal interest, in their dread of misery, and desire to escape it and obtain happiness, nor in their using means in order to this, in 274 OP THE MEANS OF GRACE. reading, hearing, and praying ; but in their impenitency, in the opposition of their hearts to holiness and the only way of sal- vation, and in those things which are the attendants and con- sequents of this ; or in the want of their opposites, with which all their exercises are attended, and, therefore, very criminal. But this can be no reason why they should neglect the proper means of salvation. If " the ploughing of the wicked is sin," shall they therefore not plough ? Shall they not desire food for themselves and their families, and take the most likely method to obtain it? Their sin does not consist merely in their ploughing, so that it would be a less sin not to plough than to do it, but in the wrong views and exercises of mind with which they plough, and in the want of right ones. And if by attending, praying, reading, and hearing, the impenitent sinner gi'ows more criminal and vile, as his light and conviction increases, this is not properly owing to use of means, but to the rooted viciousness of the heart. The attendance on means is indeed the occasion of it, as by this greater light and conviction takes place in the mind, and the wickedness of the heart takes occasion by this light to exert itself with a higher hand and more obstinately. . Ans. 3. The sinner's growing no better, but really worse, more guilty and vile, the more light he has, and the greater advantages he enjoys while he continues impenitent, is really no matter of discouragement from attending means in order to get light and instruction. For in the gospel there is no more encouragement given to a less sinner than to a greater, that he shall find mercy rather than the other, while both con- tinue impenitent, and opposers of the way of salvation therein revealed. No one sinner has any reason to hope that he shall be saved rather than another, because he has not been, or is not now, so great a sinner as others, while he is impenitent, and at heart an enemy to the gospel. Never did a sinner find acceptance with God on account of the comparative small- ness of his sins, or his reformations, which were short of a hearty compliance with the gospel. We indeed read of one who took his encouragement that God would accept and favor him from his imagining himself not so criminal and vile as others. But what was the consequence ? He was rejected, while one who took his encouragement to hope for God's mercy quite from another quarter, and which was consistent with his viewing himself as the chief of sinners, found favor. (Luke xviii. 9-14.) The gospel offers salvation to the greatest sinners ; they are as welcome as any other ; they are as ac- ceptable to God, and he is as ready to bestow salvation upon them as if their sins were not so many and great, if they will OF THE MEANS OF GRACE. 275 heartily embrace offered mercy, submit to, and trust in, a Mediator. In this respect there is as much encouragement to the most guilty and vile, as to any whatsoever. And as to obtaining a new heart by regenerating grace, they who are the chief of sinners have as much encourage- ment to hope for this, in the use of means, as they whose sins are less aggravated, and not so many or great. It does not appear, from Scripture, that God chooses out the least sinners to be the objects of this mercy, or that he withholds it from any merely because they are so guilty and hateful in his sight ; or that he waits till men who have been great sinners are so reformed as to become, all things considered, less vile and guilty. And there is not any thing in the Bible that should lead us to think that God bestows his regenerating grace on the least sinners more commonly than on those who are great- er. But we find much there to teach us that if he ever does this, it is not because they are less sinners than others, but for some other reason. If sinners were to take their only encouragement to hope for salvation, in the use of means, from their being less sinners than others, or not so bad as they once were, this would tend to take all encouragement from those who are under genuine convictions and have any true view of their own sinfulness, and leave them in absolute despair. For all such, as they have a more clear and full sight of their own sins than they can have of others, are naturally led to view themselves as the greatest sinners. And as by attendance on means, they get more and more acquainted with their own hearts ; their own sinfulness increases in their view; they are so far from looking on them- selves as less sinners than they were, that they naturally view themselves in a contrary light. The only proper way, therefore, to encourage the sinner who is under any great degree of genuine conviction of sin, and concern about his eternal interest, to attend on means with hope, is not to preach up promises to his doings, and lead him to expect hereby to become less sinful, but to teach him the true end and design of means. He will then know that the great wickedness of his heart, exercised in all he does, and his appearing to himself to grow worse rather than better, which is commonly the chief ground of discouragement to such, is really no reason why he should neglect means, but rather an encouragement constantly to attend. For this sight and conviction of his own sinfulness, which is necessary in order to salvation, is kept up in his mind and increased only by attending on means. In this view, his own experience serves to show the advantage of using means, and is matter of encouragement and hope. THE TRUE STATE AND CHARACTER OF THE UNREGENERATE, STRIPPED OF ALL MISREPRESENTATION AND DISGUISE: BEirfG A EEPLY TO ME. MILLS^S INQUIRY CONCERNING THE STATE OF THE UNREGENERATE UNDER THE GOSPEL: CONTAINING REMARKS ON MR. HOPKINS'S SECTION ON THE USE OF MEANS. VOL. HI. 24 PKEFACE. There are many who have, by some means or other, such an aversion to all controversy and disputes about matters of religion, and look on them to be so dangerous and hurtful that they take the utmost care to keep at the greatest distance from every thing of this kind, and are constantly cautioning others against it, and refusing to enter into any debate with them ; unless, perhaps, they will dispute a little against dis- puting. These cannot hear of a public controversy, or, as many of them call it, a paper war, about any thing that relates to religion, without great disgust, and expressing their sorrow that there should be any such thing; especially be- tween the ministers of the gospel. And doubtless many have expressed their displeasure and grief at the controversy which has taken place between Mr. Mills and me, and have determined, for their part, not to concern themselves with it so much as to read what is written. Many of these are so modest as to say they do not pretend to be competent judges of such controverted points, which great and good men are not able to agree in and settle. Be- sides, they have no time to spend upon these thorny disputes , they think they can be better employed in reading plain, prac- tical divinity. If any of these should venture so near so large a book of controversy as is the ensuing, as to look into the preface, they may be desired to consider the following things : — Whether they are not neglecting that attention, and free 280 PREFACE. and earnest inquiry after the truth, witnout which they are like to live and die in a great degree of ignorance. And whether they are not depriving themselves of the benefit of one special means and advantage of improving in knowl- edge. And whether, at bottom, this neglect does not proceed from a degree of self-sufficiency, and from an indifference con- cerning matters of high importance to be known. Whether it is not the most likely, yea, the only way they can take to know of how much importance any controverted point is to them, and to be able to judge on which side the truth lies, carefully to read the whole controversy. If any persons are not competent judges in these things, is it not their own fault, ^or which they have no reasonable excuse ? And must they not be able to judge for themselves concerning every truth, in order that it may be of any benefit to them ? In this view, is there any real modesty and hu- mility in their neglecting to take all possible pains to be able to judge for themselves in matters in which none can judge for them, merely because others who have had a reputation for learning and wisdom have differed concerning them; especially, since these things, which are hid from the wise and prudent, are sometimes revealed unto babes ? Finally, whether the truth would not greatly suffer, and gross ignorance universally prevail, if every one should take the same care to avoid all disputes as they do ? When we consider of what advantage controversy has already been to truth, and what a tendency it has, in the issue to establish it, and make it shine more clearly than if no such controversy had arisen, we shall have reason to con- clude it is God's design that every important truth shall be in this way canvassed, and disputed out, as the best way to have it established to the greatest advantage ; and that this is one end he designs to answer by suffering heresies to arise, and almost every truth, in its turn, to be called in question and opposed. In this view, disputes are so far from being hurtful, and matter of grief, that when they rise high, and become very common, and gain the attention of ail, there is ground of encouragement and comfort. PREFACE. 281 It is to be lamented, indeed, that in many instances con- troversy has been so poorly managed, by which truth has ap- peared very much to suffer ; but even in this case, the debate has often been not wholly useless. The author is sorry that the side he has taken in the con- troversy before us has not a more able advocate to defend it, as he doubts not it is capable of a much better defence than he has made. And he is particularly sensible there are many defects in his style, which will be discerned by the reader of a critical taste, and will call for his candor. The author thinks he has a claim, on the part of justice, to the attention of all those who have read Mr. Mills, especial- ly of those who, in reading him, have concluded the author has run into very great and hurtful errors. If they have so peremptorily prejudged as not to be willing to hear the ac- cused speak in his own vindication, he thinks he shall have reason to complain ; not to mention the injury such men hereby do to themselves, and to the cause of truth. It is needless to tell with what very good views and designs, and from what excellent, noble motives the author has under- taken this reply, as this would be no great evidence in his favor, if any; and it is of very little importance to the reader; his chief concern being to know whether the author has well vindicated the cause he has undertaken, whatever were his motives. If the author and the reader shall be found on the right side of the question, and to have taken the pains of writing and reading the ensuing reply, from love to Christ and zeal in his cause, they will be richly rewarded for all their labor, and numbered among those who follow Christ when he rides forth conquering and to conquer, and wall soon have a happy meet- ing, and stand before the throne, and before the Lamb, clothed in white robes, and palms in their hands, where perfect agree- ment in sentiment and the most exalted friendship and union of hearts shall reign forever, to the praise of the rich, sover- eign grace and honor of the divine, infinitely worthy Re- deemer. To Him be glory forever and ever. Amen. March 23, 1769. 24* THE TRUE STATE AND CHARACTER OE THE UNREGENERATE. PAET I. IN WHICH THE FOLLOWING QUESTION IS CONSIDERED, VIZ., WHETHER THE UNREGENERATE, WHEN UNDER GENUINE, THOROUGH AWAKENINGS AND CONVICTIONS, ARE MORE GUIL- TY AND VILE IN GOD'S SIGHT, THAN THEY WERE IN A STATE OF IGNORANCE AND SECURITY ? SECTION I. TJie Question particularly stated. Mr. Mills has expressed what he says I have asserted, and what he undertakes to oppose and confute, in the following proposition : — " That on every rising degree of internal light, awakening, conviction, and amendment of life, found in any of the unre- generate, while such, they are undoubtedly (on the whole) more vile, odious, and abominable in God's sight than they would have been had they continued at ease, going on in their sins, under the same external means of light." I would observe, in the first place, that this proposition seems hardly intelligible. If by " every rising degree of amendment of life," he means every degree of reformation of life, I see not the connection this has with " every rising degree of internal light, awakening, and conviction," as it stands in the proposition. Amendment of life may take place, and often does, without any internal light and conviction at all. It often does so by the alteration of a person's external circum- stances ; by the removal of the temptation which led to exter- nal wickedness ; or by a persuasion that such a conduct is 284 THE QUESTION PARTICULARLY STATED. hurtful to his worldly interest. And there may be a degree of awakening and conviction of conscience without producing any reformation of life. And where amendment of life does take place in consequence of internal light, the former does not always keep pace exactly with the latter. A small degree of internal light and conviction of conscience will often pro- duce a full amendment of life ; and, after this is effected, and the person is quite reformed in his external conduct, this inter- nal light and conviction may yet increase, and rise immensely higher than that degree which was sufficient for the amend- ment of life. Therefore, I say, in the next place, the proposition is not a true representation of what I have advanced in my section on means. When I speak of the light and conviction of con- science which the awakened sinner has preparatory to regen- eration and conversion, I no where confine it to the lowest degree of this kind which ever takes place in the mind of a sinner, nor to that degree which is barely sufficient for his external reformation. This is not the conviction of which I speak; I speak of an immensely higher and greater degree of knowledge and conviction than that which is sufficient for this. Mr. Mills himself takes special notice of this, in the fol- lowing words, which stand not six lines from the proposition I am considering : " Nor are the convictions of awakened sinners here spoken of under any restriction or limitation, but whatever be the degree, ' though under the greatest convictions of conscience, and the most concern about their souls.' The author indeed begins with what he calls instruction, explained by speculative knowledge, and then adds what he terms more than speculation, and finally rises to all that conviction that the unregenerate are capable of, while such." And he ex- presses this yet more fully in the following words : " The author having raised the unregenerate to the highest degree of an awakened sense of divine things, that their state, as such, is capable of; ' every thing,' as himself expresses it, ' short of discerning the true beauty or moral excellency of divine things,' he proposes this query, viz., ' If it should be asked, what good all this instruction and knowledge will do the un- regenerate ? ' etc. Here it is to be noted, that it is fully con- ceded by the author, that the unregenerate, under consideration, have all degrees of light and conviction of divine truth, that can, by a common work of the Spirit, agree to an unregenerate state." Here he appears to be sensible enough that the sin- ners under consideration have all degrees of light and convic- tion, and takes pains to show that such are the sinners which I have in view in what I say. This is, indeed, very easily proved. Had this been in his mind, when he was about THE QUESTION PARTICULARLY STATED. 285 forming the proposition I am considering, it ought to have prevented its ever coming into existence, as it now stands. In the paragraph from which Mr. M. quotes the most, as containing the proposition he has formed, I represent the sin- ner, of whom I am speaking, as having a much higher degree of knowledge and conviction than is necessary barely to pro- duce an external reformation ; and as sinning against the light of his conscience in rejecting the gospel, whatever may be his external reformations. That the reader may have it before his eyes, I will transcribe my words : " The more clearly he sees his own wretched case as a sinner, and the dreadful con- sequence of dying in his sins, and the clearer conviction he has of his need of a Savior, and of the truths of the gospel in general, the greater is the crime of his impenitence and continuing to reject the salvation offered in the gospel. The awakened, convinced sinner, who has taken a great deal of pains in the use of means, and has hereby got a great degi-ee of instruction and knowledge, and yet continues impenitent, is in this respect much more guilty and vile, and a greater criminal in God's sight, than if he had never attained to this conviction and knowledge ; for now he is guilty of the abuse of, and opposition to, all this light and knowledge, which he could not be while he had it not." Had Mr. M. well attended to this, he must have been sensi- ble that the light and conviction of which I speak, as rendering the impenitent sinner more guilty than when in a state of igno- rance and security, is not the lowest degree of light and con- viction, nor that degree which is only sufficient in some meas- ure to reform a person's life ; and that I affirm nothing particu- larly of such a low degree of conviction of conscience which may produce some degree of reformation, or even wholly re- form a person's external conduct; and, therefore, that the proposition is not contained in any thing I say, but is a gross misrepresentation. To set this matter in a yet clearer light, if possible, I would observe, that a person may be brought to an amendment of life by what is called, by some at least, internal light and con- viction of conscience, and yet not have that light and convic- tion of which I speak. A person may have only some imagi- nary, confused notions of a future state of punishment, and be alarmed and affrighted by apprehensions of his exposedness to fall into hell, etc., so as hereby to be led to leave off his vicious courses, and yet have no just speculative notions of God, sin, or hell. In this case, the reformation is not produced by true light and conviction of conscience. To be sure, this is not the conviction of which I am speaking. Another person 286 THE QUESTION PARTICULARLY STATED. may reform his life only under a conviction that the course of wickedness in which he has lived leads to hell, without any further conviction with respect to his sin, his lost state, his duty, etc., and by such reformation may make his conscience easy. Another, under a yet further conviction that something must be done to obtain God's favor, not only reforms all known sins, but betakes himself to what he thinks duty, and by this gets ease to his conscience, not imagining but that his reformations and doings will make up for his past sins, and render him accceptable to God. Whether such a one, who from a course of sensuality and debauchery, or any other open wickedness in which he lived, and had little or no thought of God or a future state, but only sought the gratification of his reigning passions and appetites, becomes serious and regular in his behavior, and goes into a course of strict external reli- gion with a view to make a righteousness of his own, and get to heaven this way ; I say, whether such a one, by thus turning from one course of wickedness to another, does, on the whole, become less guilty and vile in God's sight, may be a question worthy to be attended to.* But be this as it will, it is not a question that I am at present immediately con- cerned with, as nothing which I have said about sinners under awakenings, and convictions of conscience, has any respect to such a one, or to any of the instances which I have now mentioned. In a word, whatever internal light and conviction of con- science is necessary to bring a person to reform his external conduct, and goes no further than this, and rises no higher, this is not the light and conviction of which I am speaking. A person under the influence of such light and conviction, by thus reforming, may be said, in a sense, to act up to the light he has, i. e., the light of his conscience, by obeying it and coming up to the dictates of it. As I have said nothing about such an instance, in which reformation rises in a just propor- * Mr. M. has himself answered this question, in representing the Pharisee, ■who went up to the temple to pray, as "one of the vilest sinners on earth." And I desire the reader to consider whether in doing this he has not implicitly decided the question in dispute between us, against himself. His vilencss con- sisted chiefly in his being ignorant of God's righteousness, and seeking to estab- lish his own righteousness ; he did not submit himself unto the righteousness of God, but opposed it with his whole heart. (See Kom. x. 3.) He did this in ignorance and unbelief, and perfectly agreeable to his own judgment and conscience. Every unregenerate sinner, under the greatest awakenings and convictions, does with his whole heart refuse to submit to the righteousness of God, and opposes it, and desires and attempts to establish his own righteous- ness, and that in direct opposition to the dictates of his judgment and con- science. The difference between these two, therefore, seems to lie against the latter, if sinning against the light of conscience is more vile than living in the same way of sinning ignorantly. THE QUESTION PARTICULARLY STATED. 287 tion to the light of conscience, and keeps pace with it, it ap- pears that it is not true that I have asserted, " that on every rising degree of internal light, awakening, conviction, and amendment of life, the unregenerate are undoubtedly, on the whole, more vile," etc. I have a right, therefore, to disown the proposition Mr. M. has formed for me as containing what I have not asserted ; in which what I have said is kept quite out of sight, and entirely misrepresented. Let it be also observed, that in this proposition, which is said to contain the sum of what I have advanced on this head, that which I mentioned as the ground of the greater guilt and criminalness of the awakened, convinced sinner, and that in which it really consists, is not mentioned, but kept entirely out of view ; which renders it a very partial, unfair state of the case, and tends to give the reader, especially one who has never carefully attended t-o this matter, quite a wrong view of the thing in dispute. I place his greater guilt not in his awaken- ings and internal light, nor in his amendment of life, but in ^ his continuing entirely obstinate and impenitent under all I this light and conviction, and in his opposing and rejecting with his whole heart the free offers of pardon and salvation by Jesus Christ, in direct opposition to the clear dictates of his judgment and conscience. This, therefore, ought to have been expressed in a proposition formed with a professed design to express what I had asserted on this head. As it now stands, there is nothing expressed as the ground of their being more vile, odious, and abominable in God's sight, but "rising de- grees of internal light, awakening, conviction, and amendment of life," which surely is not a fair state of the case. Mr. M. makes the reformation of the convinced sinner to keep pace with his light and conviction of conscience. This he does in the proposition in which he attempts to express what I have asserted, and every where else through his whole book. He makes him to be one who reforms all known evils, and comes up to all known duties. By this he grossly mis- represents me, and the whole matter in dispute, and raises a dust to blind the eyes of the inattentive. It is easy to see that light and conviction does not aggravate the sins of him who immediately complies with it, and comes up to all the dictates of it perfectly. The sinner I speak of is supposed not to comply with the light and conviction he has, but to rebel against it, (which is certainly the case of all the unregenerate • under true convictions,) and in this I placed his greater sinful- ness. Mr. M., in his proposition, leaves this wholly out ; so, in effect, leaves all out that I had asserted, and introduces a character about which I had not said one word, and so makes THE QUESTION PARTICULARLY STATED. me assert what I never did assert, nor mean to assert. I pretend not to charge Mr. M. with thus stating my senti- ment in a partial, unfair, and wrong light, knowingly and upon design. AH I am concerned to make out is, that this is in fact the case, which I trust manifestly appears to the impartial reader; and I leave it to him to assign what reason he pleases why Mr. M. has stated the matter as he has done. I am willing he himself should be believed when he says he has, " to the best of his understanding, fairly adjusted, stated, and summed up the sense of the author." It may be observed that Mr. M. has not only here carefully kept the character which I give of the unregenerate sinner under true awakenings and convictions of conscience out of view, but has done it through his whole performance ; and when he has occasion to quote me where 1 speak of " the sin- ner's continuing obstinately to reject and oppose the salvation offered in the gospel," lest the reader should be led by these expressions to look on the sinner in too bad a light, he care- fully observes that I " mean no more than merely his con- tinuing unregenerate," and nothing but what is consistent with his reforming every known sin ; as if these expressions of mine naturally carried in them something more and worse than what is implied in being unregenerate, and, therefore, cannot be properly applied to the sinner on this account only. And it is apparent to me, and I doubt not will be so to every discerning reader, that if Mr. M. had not viewed the unregenerate sinner in a better and more innocent light than I do, (and, I trust, than the Scripture represents him,) and had he not looked on such as little or nothing to blame for unbelief and rejecting the gospel, the book he has written would never have seen the light. But of this matter I shall treat more largely hereafter. Having shown that Mr. M.'s proposition is so far from "comprising the plain sense of the author," that it contains what he never asserted, and is a very gross misrepresentation of the sentiment he has espoused, and a very unfair state of the case, I will express it in my own words, and so as to give what I think is the "plain sense" of what I have said in my section on means, and which I yet think is the truth, and may be defended. The unregenerate sinner, who is under genuine and thorough awakenings and convictions of conscience respecting his own state and circumstances and the truths of the gospel, particu- larly respecting this truth, that salvation is freely offered to him through a Mediator, which he is obliged by the strongest ties of duty and interest immediately to accept and embrace, being at the same time wholly without any excuse for his neglect in THE QUESTION PARTICULARLY STATED. 289 not embracing it, and for the opposition of his heart to Christ, of which he is conscious, and who yet continues, under all this light, and contrary to the plain dictates and pressing, pain- ful convictions of his own conscience, obstinately to oppose and reject Jesus Christ; such a one is, on the account of this his impenitence and obstinacy under this clear light and con- viction of conscience, more guilty, vile, and odious in God's sight than he was before he had this light and conviction, and was in a state of security and ignorance, whatever alteration or reformation has taken place in him in other respects. To prevent misunderstanding, it is needful to observe here, that in this proposition, and in all that I have said on this head in my section on means, nothing is affirmed of a sinner who has lost his convictions which he was under for a while, and has returned in a great degree to security and ease and to the allowed commission of the gross external wickedness which he had forsaken under the influence of the light and conviction which he had, or to that which is more gross and vile ; I say, nothing is affirmed of such a one, whether he is now more or less guilty and vile than he was when under conviction, and when externally reformed. All that is affirmed is, that the sinner under the aAvakenings and convictions described, is more guilty than he was in a state of ignorance and security antecedent to such convictions, of which he never was the subject before. Mr. M. has made this mistake, and not distinguished between these two cases, as I shall have occasion to observe in the sequel. The sinner I describe may be much more guilty and vile under awakenings and convic- tions than he was before, and yet may be more guilty still, on the whole, by opposing and suppressing his convictions, and, as it were, doing violence to his conscience by designedly taking those measures and going into those ways of gross outward wickedness which by degrees wear off the conviction which gave him uneasiness. This is a case to which nothing I have said has any respect. I v^ould not be here understood, however, to intimate that the awakened, convinced sinner does not always oppose his convictions, though not always in the same sense and degree as just now mentioned. Convictions may be opposed two ways, and in two senses. They are truly opposed when the truths of which the sinner is convinced are disagreeable to his heart, and he refuses cordially to submit to them, and comply with them. In this sense unregenerate sinners always resist all their convictions, and oppose them with their whole hearts, however desirous they may be to have their convictions con- tinue, and whatever pains they may take in the use of means VOL. III. 25 THE QUESTION PARTICULARLY STATED. to maintain and cherish them, because they believe that they are necessary in order to escape hell, and be saved, and that it is most dangerous to lose their convictions, and return to ease and security. In this sense they may " nourish their convic- tions," agreeably to Mr. M.'s phrase, and yet oppose all the truths they are convinced of with their whole hearts, and remain most obstinate enemies to Christ, and the way of sal- vation by him. But sinners may also resist convictions, and often do by trying to get rid of them, and taking measures with a design to wear them oft" from their minds ; and many times they in this way still their consciences, get ease, and return to their former courses, or to courses still worse. Of such nothing is affirmed or denied in the proposition in dis- pute between Mr. M. and me. Let it also be noted here, that if two persons have equal degrees of light and conviction of conscience, and one reforms his external conduct, and attends on means under the influence of the conviction he has, and the other goes on in his allowed external wickedness in neglect of all means, and this ever was or can be the case, nothing is said of such a case in the prop- osition. Indeed, nothing is said of different persons, whether one is more guilty and vile than another, but what is affirmed is of the same person who is now awakened from a state of ease and security, and has that light and conviction of con- science which he never had before, and which is inconsistent with a state of security and open wickednesss. It will be observed, that in this proposition it is asserted that this is true in all cases, however vicious and guilty the person was while ignorant and stupid, and in a state of security and carnal ease ; yet by continuing impenitent under the awaken- ings and convictions mentioned, he becomes a greater criminal, is guilty of more aggravated wickedness than he was before, whatever particular ways of sinning he has forsaken in which he before lived. This, I am sensible, will be thought by many to be carrying the matter to a great length, and even too far. If it had been only said that many, if not most unregenerate sinners, who have not been guilty of any enormous crimes and uncommon wickedness in their lives, do become more guilty when their consciences are thoroughly awakened and convinced than they were in a state of security, they perhaps think this is true, and may be easily proved. But to carry the matter so far, even to every instance without exception, they think is not safe, and perhaps is not true ; and if it is true it is a matter of no great importance, and it may be difficult to prove it ; and it will give those who are disposed to oppose the real truth in this THE QUESTION PARTICULARLY STATED. 291 case an advantage against it, and an opportunity greatly to prejudice others against it who would probably have fallen in with it had it not been asserted in such universal terms. It is certain that Mv. M. has taken all the advantage he could of this, and, as has been shown, more than he could fairly do, by misrepresenting the matter and carrying it further than I had done. He has not failed to keep this in view every where, as if it was the only point of controversy between him and me; whereas this is not true, for he, through his whole book, as much opposes the notion of sinners in general grow- ing worse under awakenings and convictions of conscience, or that this is true in any instance, as he does that this is the case in every instance ; and he has said nothing to prove the latter not true, which is not equally against the former. Therefore, if I should now give up this point, that sinners, under genuine, thorough convictions, are in all cases more criminal and vile in God's sight than they were in a state of ignorance and securi- ty, however criminal and vije they were then, and only assert that this is the case with unregenerate sinners in general who have lived pretty regular lives in a state of security, Mr. M. would have as real a controversy with me then as he has now, as his whole book is as much against the latter as the former. This, I trust, will fully appear before I have done. But as I yet think this proposition is true, as I have now stated it, and may be made evident beyond all doubt to those who will be impartial, and will thoroughly consider the matter, I shall attempt to prove it, and leave it to the reader to judge for himself. But if, after all, any should think it is not proved beyond all controversy that the unregenerate in the case pro- posed are in all instances more vile, etc., though it be quite evident that this is true of sinners in general, and that it is of no importance that the proposition should be affirmed without any exception, let it be remembered that though I think the former to be both an evident and important truth, yet the latter is much more important. And if Mr. M. had not opposed the latter as much as the former, perhaps I should not have thought it worth while to make any reply. But before I proceed to this argument it will be necessary to consider what is the true state and character of the unre- generate sinner under awakenings and under the most clear convictions of conscience. This will therefore be attended to in the next section. 292 STATE AND CHARACTER OF THE SECTION 11. The true State and Character of the tmregenerate Sinner under Awakenings and Convictions considered and stated^ in Opposition to the Character which Mr. Mills gives of such. The unregenerate sinner is an enemy to God. The whole bent and all the exercises of his heart are in opposition to God's true character, and no influences on his mind, whether by the Spirit of God or any thing else, antecedent to regen- eration, or any change whatsoever, do in the least degree remove this opposition and enmity ; for he is still under the dominion of sin, having not the least degree of right dispo- sition and exercise of true love to God and man. And what- ever awakenings of conscience and convictions of the truth take place in the sinner's mind, and however distressed and anxious he is about his case, and whatever alteration there is in his conduct produced by fear or hope, still he is as real and as great an enemy to the divine character, to the law of God, to Jesus Christ and the gospel, as ever. Whatever are the influences of the Spirit of God on the mind of an unregen- erate sinner, in awakenings and convictions of conscience, they make no alteration as to the prevailing temper and in- clination of the heart. No new disposition and principles of heart are given, nor are the natural, corrupt principles of the heart in the least altered for the better, so as to be more friendly, or less opposite to God. Therefore, all the exertions and exercises of the heart, under the greatest degree of this in- fluence, by which the conscience is enlightened and awakened, are no more friendly to God, but as corrupt and as opposite to him as ever. This must be so; for the corrupt principles of the heart, exercised and acted out, will always be the same, whatever light and conviction is in the judgment and conscience. The corrupt tree will bring forth corrupt fruit, and that which is born of the flesh is and will be flesh. Every exercise of an entire enemy to God will be of the nature of enmity against him. And there is no other way to suppress and put an end to those corrupt, sinful exercises, but either to change his heart, or to put an end to all his exercises by casting him into a deep sleep, by turning him into a beast, tree, or rock, or by annihilation. Many have talked of the unregenerate sinner's forsaking sin and doing his duty upon mere natural princi- ples ; but what do they mean ? What natural principles are there but corrupt principles ? If they say natural conscience UNREGENERATE SINNER CONSIDERED. 293 is a natural principle, and not corrupt, especially when enlight- ened by the Spirit of God, I answer, natural conscience, so far as it is distinguished from the heart, is no principle of action at all. The heart is the source and seat of all moral exercise and action ; natural conscience, therefore, as distin- guished from this, is neither sinful nor virtuous. If they shall say, fear and hope are natural principles, I grant they are com- mon to angels and men, saints and sinners ; but, in the unre- generate, have no more real goodness in them than the same principles in the devils themselves. Fear and hope are as much concerned in the worst of exercises and actions, and have as much influence in them, as in the best. And the exercises of fear and hope are just as corrupt and sinful as is the heart in which they are exercised. If they say that self- love is a natural principle from which the unregenerate do avoid sin, and in many cases perform their duty, I answer, if by self-love is meant only a desire and love of happiness in general, and aversion to misery or evil, this is in itself neither more nor less sinful or virtuous, but may be considered as the principle of all exercises and actions, both good and bad, and has as much concern and influence in the worst as in the best. But if by a principle of self-love is meant selfishness, or a person's selfish regard and respect to himself, his own private, separate interest and happiness, without any regard to any other being, always seeking and pursuing that which appears to him for his own good, being wholly influenced by this and nothing else in all his exercises and conduct, this is itself sin- ful, and is the principle and source of all the sin in the uni- verse, being directly opposite to true benevolence, which is the sum of all that is truly good ; this is, in its own nature, enmity to being in general, and is that by which man becomes an enemy to God and man. So far, therefore, as men act from this principle, they sin, and they are sinful in proportion to the strength and vigor with which this principle is exerted. If a person is wholly under the government of this selfishness, loving and regarding himself supremely, and having no re- spect and regard to God or man only from selfish ends, and as the fruit and exercise of this selfishness ; I say, if a person is wholly under the dominion of this selfishness, as all the un- regenerate are, all his actions are wrong and sinful in what- ever way he seeks his own happiness, whether in a worldly interest, in pursuing the profits, honors, or pleasures of this world, or in the happiness of the future state, earnestly pur- suing it, in crossing his sensual appetites, and in the painful exercise of what he calls devotion and religion. Opposition and enmity to God and his law, and so to Christ and the 25* STATE AND CHARACTER OF THE gospel, may be as really exercised in the latter way as the former, and in as high a degree, yea, much higher and more immediately and directly against God. But of this more par- ticularly hereafter. It hence appears, that whatever influence there is on the natural principles of the soul by the Spirit of God, in awaken- ings, conviction of conscience, etc., this does not at all abate the power of wickedness in the heart. Self-love, or selfishness, into whatever channel it is turned, whether it is exercised about present or future good, in fears of evil or hopes of good, in this world or the world to come, and earnest attempts to obtain the good and escape the evil, — I say, this selfishness is still of the same nature, and it is in direct opposition to all true goodness. The greatest awakenings and convictions of conscience, and every thing that takes place in consequence of this in the minds of the unregenerate, do not in any degree abate the exercise of this grand principle of all sin and rebellion in the universe, so do not make the heart in any degree better, but may be the occasion of turning the selfish, rebeUious heart more directly and in a much stronger degree of exercise against God, and perhaps always has this effect. But this is to be considered in the next section. I particularly observe this, to show the mistake which some make in this matter. Because awakenings and convictions of conscience are effected by the Spirit of God, they think that something good or less sinful in the heart must be the effect of this work of the Spirit. There is no ground for such a con- sequence. There is nothing done in the enlightening and con- viction of the consciences of the unregenerate, and awakening them to attend to the truth, which will not be done in a much higher degree, though not just in the same way, in the minds of the wicked at the day of judgment and forever afterwards. But who will say the wicked then, under all their convictions, fears, and horrors, will not be as rebellious, impenitent, and hardened as the secure sinner is, who neither knows nor fears any of these things ? If any should say, " There is this grand difference between an awakened, convinced sinner in this world, and the convic- tions and horrors of the wicked at the day of judgment, that the former is under hope, and has the offer of mercy and sal- vation, but the latter will be in absolute despair ; the hope of the former leads him to dread sin and seek deliverance in the use of means." It is granted this is true. Self-love or selfish- ness will exercise itself in this way in these circumstances ; but still this is nothing but selfishness under the influence of fear of evil and hope of escape, and of obtaining happiness ; UNREGENERATE SINNER CONSIDERED. 295 the heart is no more truly pliable, obedient, and penitent than ever; does not comply in the least degree, but obstinately op- poses God and the gospel; and as he does most obstinately resist and trample under his feet the most astonishing mercy, M'hich is freely offered to him, and reject the Son of God in all his amazing condescension and grace, in this view his im- penitence, hardness of heart, and obstinacy, appear in a most striking, awful light, and much more aggravated and shocking than that of the latter. The unregenerate sinner is, therefore, a hardened, impeni- tent rebel, who with his whole heart opposes and hates God and his holy law, and hates and rejects Jesus Christ and the salvation offered by him, so far as these come into his view and under his notice. He is so under all the awakenings, con- victions, and reformations that he is the subject of. Whatever is done to him, and what changes soever he passes through, his character with respect to these things is not altered; he is yet as really under the dominion of siu, and a fixed, impeni- tent, obstinate enemy to God and Jesus Christ as ever. The awakened sinner, under all his convictions, terrors, and reformations, and most earnest attempts to escape the evil he sees himself in danger of, and obtain salvation, has no more love and respect to God than he ever had, and is really as much under the power of opposite principles as ever, as has been observed; does not hate sin at all, but is as much in love with it as ever. Many a profligate wretch, who has long indulged himself in uncleanness and debauchery, when he has been brought into such circumstances that his wickedness is like to be dis- covered so as to bring disgrace and contempt upon him, and ruin him in all his worldly interests, has been filled with anxiety and distress, so that he could find no quiet night nor day; he has been convinced of his folly, condemned himself, and reformed his vile practices, being afraid to indulge himself in the least degree as he had done, and resolved that he would carefully avoid such conduct for time to come, and has used unwearied attempts to escape the evil he feared; and in this time of his fear and distress has made many prayers to God, hoping that he would interpose in his behalf, so that he might escape the evil he feared. But when his fc^rs were over, and nothing was, in his view, in the way of his going into his former practices without danger of punishment or a discovery, he has returned to them with as much delight and eagerness as ever. In this case every one will be sensible how little in his favor was his reformation, and that under all his fears and terrors, and earnest endeavors to avoid evil, his heart was 296 STATE AND CHARACTER OF THE really no better than it was before, and was as much in love with sin. This may, in some measure, illustrate the case of the awakened sinner with respect to what I have just now been speaking; for there is no more virtue and goodness in fearing evil in the future world, even the punishment of hell, than worldly evil ; and the reformation of any particular prac- tices from such fear is from no better principles and no more an evidence of real opposition of heart to sin than in the in- stance just mentioned. The highway robber, who is apprehended and condemned to be hanged, and is hereby thrown into great distress of mind, and most earnestly petitions the king for mercy, and promises reformation and obedience to his laws for time to come, will, as soon as he is set at liberty, and has no fear of being again apprehended, dismiss all his fear and return to the same course again. Will he who views him in this light, in the time of his fears, reformations, and promises, look upon him to be really more penitent, or less an enemy to his king and country, than before he was apprehended ? In no better light the unre- generate sinner ought to be viewed under all his awakenings and convictions of conscience. It hence appears that the awakened, convinced sinner does not, while unregenerate, really yield or give up one point of controversy between him and his Maker, but is as impenitent and obstinate as ever, being still as great a friend to sin and enemy to God as he was before; the principles and exercises of his heart being not in the least abated with respect to this. And it is of great importance to be observed here, and well attended to, that the unregenerate sinner is wholly to blame for all that in which his unregeneracy consists, it being nothing but wickedness and rebellion of heart, for which the sinner has not the least imaginable excuse. He is under no kind or degree of impotency or difficulty which is in the way of his repentance, loving God, and embracing the gospel, that affords the least excuse for not doing it, or takes off the least degree of blame for his neglect. He is under no kind of inability or difficulty that is in the way of his turning to God immediately, which the open profligate is not under, as a bar in the way of his reforming his wicked conduct immediately. In the latter case all the diffictilty lies in the corruption of his heart, and the opposition of his will to it ; -and this is all the difficulty in the former. And if it is more difficult for a sinner to turn to God through Jesus Christ, with his whole heart, than it is for him to forsake all ways of known sin in external conduct, and he is under a greater inability to do the former than the latter, it is wholly because his will opposes the former more than it URREGENERATE SINNER CONSIDERED. 297 does the latter, or rather because the latter may be complied with consistent with the indulgence of the reigning wicked- ness of the heart and enmity against God, whereas the former cannot. The reason wliy the open profligate does not reform his conduct immediately is because he is not willing, or his heart opposes this. And the only reason why the awakened, convinced sinner does not embrace the gospel immediately, but remains obstinately impenitent, is because his will, even his whole heart, opposes it. All the difterence is, that in the latter case the opposition of the heart to Jesus Christ is more fixed and strong than it is in the former case to an external reformation ; as an external reformation may be complied with consistent with the exercise and gratification of the reigning lusts of the heart, but compliance with the gospel cannot. And is there need of saying any thing to prove that the sin- ner is perfectly inexcusable and to blame for not doing that in which there is no difliculty but what consists in the want of a will or heart, and the opposition of the will to it ? This would be the same thing as to undertake to prove that wickedness of heart, and that in which all sin and blame do consist, is indeed wickedness, sinful, and blameworthy. And if oppo- sition of heart to that which is in itself right, is in all cases sinful and perfectly inexcusable and blameworthy, then the greater is the degree of this opposition ; and the more strong, fixed, and perfect it is, the further is the sinner from aU excuse, and the more blameworthy. So that the difficulty and ina- bility of loving God and embracing the gospel, in the case before us, is so far from rendering the sinner in any degree blameless or excusable, that the more there is of this the rnore blameworthy and criminal he is. Hence it appears that the unregenerate sinner's reigning opposition and enmity of heart against God and the gospel are perfectly criminal and most odious and abominable in his sight, notwithstanding all his awakenings, convictions, and external reformations ; the latter do not render the former a whit the less criminal, odious, and abominable, any more than the cleansing and scouring the outside of a cup renders the most offensive, abominable corruption and filthiness of which it is within full, less odious and abominable. Or, (to use another comparison,) no more than the cryings of a stub- born child in dread of the rod which is held over him, and his strivings to get out of his father's hands and escape, serve to extenuate his crime, while he obstinately refuses to own his fault and submit to his father's will, and resolutely opposes him under all his threatenings. The unregenerate sinner has no sincere desires to repent 298 STATE AND CHARACTER OF THE and embrace the gospel, or of a new heart. It is the most glaring contradiction to suppose he has ; as great a one as to suppose that wickedness is friendly to holiness. These things are not the objects of the desires of the hearts of the unregen- erate, but of their aversion and enmity. They desire deliver- ance from misery, and the enjoyment of happiness, (though not true happiness and the salvation which the gospel offers,) under a conviction that they must repent and submit to Christ in order to escape the one and obtain the other. But their hearts are as far from desiring to repent and turn to God as ever, for if they had a real desire to repent, etc., they would repent ; for nothing is in the way of this but opposition of heart. And they make no sincere attempts to turn to God and embrace the gospel, for this would suppose their hearfs did not wholly oppose these, which they do, as has been shown ; and the whole difficulty of their turning to God, and the only reason of their not doing it immediately, lies in this enmity and opposition. If any are disposed to look on the awakened sinner as less to blame for his enmity of heart against God, and fixed, ob- stinate opposition to Christ, because he is externally reformed and greatly distressed under fears that he shall be miserable forever ; and if such appear in a great degree harmless and innocent in their sight, they certainly judge in this case ac- cording to the outward appearance, and not righteous judg- ment. In God's sight all that wickedness of heart, in which their unregeneracy consists, and in which they continue wholly impenitent, and enemies to the divine character and the gospel, is perfectly inexcusable and criminal, and infinitely odious ; there being no difficulty in their becoming friends to God, etc., but what lies in the voluntary wickedness of their hearts. Many have made a very great and hurtful mistake here. They represent the impotency of the unregenerate to turn to God and believe in Christ to be such as not to be altogether blamable, if criminal in any degree. They are to blame, wholly to blame, they allow, for not doing what they can do, as they are wont to express it ; but if they reform, and do what they can, and cry to God to change their hearts, etc., they are poor creatures, to be pitied that they are in such a sad case ; but not much, if at all to blame, for remaining under the dominion of sin, and not embracing the gospel, which they are desiring and honestly attempting, but have no power to do it; so that this is rather their calamity than their sin. This way of representing the matter has been infinitely mischievous. By thus misrepresenting the doctrine of man's natural impotency, they have rendered it ridiculous to those UNREGENERATE SINNER CONSIBERED. 299 who have been disposed to oppose the real truth, and have prejudiced them against it; while they themselves have been unable to defend the doctrine in the light in which they set it, and so have given occasion to the enemies of the truth to triumph. On the other hand, it has proved an agreeable refuge and sweet resting-place to multitudes. By this repre- sentation they have been " sewing pillows to all arm-holes," (Ezek. xiii. 18,) and comforting those to whom God speaks no peace. The unregenerate sinner who has reformed all ways of external sin, and allows himself in no known outward evil practices, and prays to God for a new heart, which he thinks he sincerely desires, but that it is wholly out of his power to change his own heart; such a one, I say, makes him- self in a great measure easy in an unregenerate state, while he thinks he does all he can. Such a sinner is not under gen- uine, thorough convictions, and never will, nor possibly can be, while he believes this representation to be just. And this doctrine of man's inability, as consisting in some- thing which does in some measure excuse, and is consistent with a person's sincere desires of heart to have it removed, and to do what he cannot do ; this doctrine, I say, is most sweet to many a corrupt heart. Many professing Christians fly to this refuge to hide and rest themselves, by making it an excuse for their not living in constant and high exercises of Christian holiness. They say, " We are poor creatures, we can do no- thing of ourselves ; if God does not assist us and give us strength, we can do nothing ; we have no power of our own." And if they are told the truth of the matter, that they are under no inability but what consists in their inexcusable, vol- untary wickedness, that they are wholly to blame for all their defects, etc., they will oppose it with all their might, as what tends to take away their comfort, and rob them of their only refuge. For this doctrine of man's inability, as consisting in some difficulty in the way of holiness which is independent of the will, and for which they are not wholly to blame, is as agreeable to the corrupt heart of man as any Arminian or Pelagian doctrine whatsoever can be. How many of those who are called Calvinists have fled to this refuge of lies, and here are like to perish, God knows ! Be this as it will, it cer- tainly becomes all the friends of truth, and of mankind, to do all they can, effectually, to expose this unscriptural, absurd, dangerous notion, and set the truth in a clear light* Mr. Mills has, I think, unhappily fallen into this sad and * This I took pains to do in my remarks on Dr. Mayhew's sermons. Mr. M. has approved of all this, and yet builds all his opposition to me on that which is in direct contradiction to it, as ■will be seen in the sequel. oOO STATE AND CHARACTER OF THE dangerous mistake, which is discovered through the whole of his performance, as that on which he grounds all his opposi- tion to me. He has not said one word, that I have observed, from be- ginning to end, of the convinced sinner's enmity against God, and obstinate rejection of Christ and the gospel, being under the dominion of a hard, impenitent heart. All this is carefully kept out of sight, unless when he was obliged to mention something of it in his quotations from me ; and in this case he always puts in a caveat, observing that I mean no more by these hard terms than merely continuing unregenerate ; plainly intimating that he thinks such terms do not properly belong to the unregenerate as such, and that they represent them as worse and more criminal than they really are. He, therefore, every where speaks of the unawakened sinner as impenitent, hardened, and stout hearted, in opposition to one that is awak- ened, as if this was not true of the latter, and as if the latter was of an opposite character. And he represents the unregenerate as not wholly to blame for their unregeneracy, their unbelief, and not embracing the gospel, bvit as being under an impotence which does in some measure, if not wholly, excuse. This representation runs through his whole book, as has been just now observed, and is laid as the foundation of all his opposition to me ; this, I conclude, will be quite evident to every attentive reader, before I shall have done. I shall now cite only a few expressions of his which seem to set the matter in this light, especially if consid- ered in connection with others which I am about to mention. He speaks of the awakened, convinced sinner as brought to "reformation and amendment of life, to the highest degree the unregenerate are capable of, by the common influences of the Holy Spirit." He says, they " regard all duty and avoid all sin, that can agree to an unregenerate state." " Thus the poor, trembling, convinced, reformed sinner (I mean as much as an unregenerate sinner can be so) feels his guilt and moral disorder as a desperate, incurable disease, as to all cre- ated power, and therefore cries to God for help." But he goes much further than this, and represents unregen- erate sinners in a much more favorable light still. He speaks of such as having great " tenderness of conscience," and " pay- ing such reverence and obedience to the dictates of conscience as hath nourished the greatest degree of tenderness," " one who has nourished the internal light and tenderness of his conscience." He is " in a great degree convinced of the evil of sin — trembles at the thoughts of his past sins, and in fear lest he should offend in thought, word, or deed ; feels himself UNREGENERATE SINNER CONSIDERED. 301 a lost, perishing creature, and that sovereign mercy only can be his remedy. The poor, trembling, convinced, reformed sin- ner, whose wickedness, as to the actions of it, is restrained." He is " a humble sinner, brought, though on the principles of nature, to humble himself before God, repent, reform known evils, and conscientiously attend known duties." He is " hum- bled and slain, by the law, and brought to the feet of divine sovereignty, and a sense of the justice of his condemnation by the law." He is not " utterly sinful," and " honestly attempts to do his duty." They " seek the Lord with trembling, and reform every known sin, and with great concern attend on all known duty." Yea, they " break off from all known sin," even "the secret pride of the heart." They "cry to God for mercy, as their oyily plea — apply to the mercy of God, as the only hope that remains." They, on the whole, desire salvation, and earnestly look to God for the bread of life, as a hungry man desires and seeks bread when his life is at stake. They do all that which is represented by the prodigal's coming to himself, and seeing that there was bread enough and to spare in his father's house, and resolving to arise and go, and confess his sins, and ask mercy, and his actually putting this in exe- cution. So that, according to Mr. M., the unregenerate have their eyes opened to see the wonderful fulness there is in Christ for sinners, so are turned from darkness to marvellous light, and in this view do actually go to God for the mercy he offers in the gospel ; and in a sense of their guilt and ill desert, cast themselves at the foot of sovereign grace, placing all their hope in this, heartily desiring to be saved in this way, and no other. They therefore do all, and comply with every thing that is ne- cessary in order to share in God's saving mercy; yea, they do that which is connected with this mercy by Christ himself in this parable, and also through the whole Bible, if there are any promises in the Bible made to any exercises at all. Moreover, Mr. M.'s unregenerate sinners "frame their doings to turn unto their God." They seek salvation as the greedy merchant seeks goodly pearls. They labor not for the meat which perisheth, but for that meat which endureth unto ever- lasting life. They follow on to know the Lord, and seek first the kingdom of God and his righteousness. In a w^ord, they deny ungodliness and worldly lusts, and live soberly, right- eously, and godly in this present world. This is the account Mr. M. gives of unregenerate sinners under awakenings and convictions ; and he has said not only this, but much more in their favor, too much to be transcribed here ; upon which I shall make the following remarks : — 1. If this representation of the unregenerate sinner under VOL. III. 26 OU^ STATE AND CHARACTER OF THE convictions is agreeable to the truth, then all that I have said of such in my section on means is wrong and groundless, and such a one is not only less vile than the profligate, but is in a great degree innocent and blameless. He does not sin against the light of his conscience, or abuse it in the least; for he reverences his conscience, and lives up to the dictates of it, avoiding every known sin and coming up to all known duty. He is not properly an impenitent sinner; for he does really re- pent and humble himself before God. Nor does he obstinately reject Jesus Christ and the gospel ; for, on the whole, he desires the salvation which is offered in the gospel, and flies to sov- ereign mercy there held out to him as his only refuge. As I placed the great guilt and vileness of the unregenerate sinner in his sinning against the light and convictions of his own conscience, in obstinately refusing the offers of the gospel and rejecting Jesus Christ, which he is now convinced he is wholly to blame for, and is the greatest sin he ever was guilty of, I own my charge is quite groundless and very injurious if Mr. M. has given a just and true character of the unregenerate, and I must yield the point to him. But if all he has said on this head is a gross misrepresenta- tion of the character of the unregenerate sinner, and he applies to them many things which are found in the regenerate only, and if most of his arguments and the plausibleness of all he has said, are founded in this misrepresentation, then all is built on a very slender foundation and really comes to nothing. And I think I have a right to call this a misrepresentation, as I cannot find that Mr. M. has attempted to prove these things, but has taken them for granted and only asserted them ; and I think what has been said in this section is sufficient to show that Mr. M.'s account of the unregenerate is very grossly wrong, and this will more fully appear, I trust, before I have done. 2. If Mr. M. has given a just character of the unregenerate, then what I have said of these in my dispute with Dr. May- hew, on which I founded all my opposition to him, is wholly wrong; for the whole dispute turned upon this question: Whether unregenerate sinners do, on the whole, really desire ithe salvation offered in the gospel? I asserted that they do not, and undertook to prove it, and owned that if the doctor would prove that they do, he would gain his point, and I was ready to yield it to him. Mr. M. has really taken the doctor's side in this controversy, and represented the unregenerate sinner in as blameless and fair a light as he did, and has raised him as high ; yea, has said much more in his favor. And is it not strange that this same Mr. M. should give me UNREGENERATE SINNER CONSIDERED, 303 his "hearty thanks" for what I had written against the doctor, and call it "a finished debate on the point!" Surely, Mr. M. is far from understanding the debate between the doctor and me, and so was very unfit to pronounce any thing about it, or he is very inconsistent with himself. Both are perhaps true. 3. What is still more strange and inconsistent, if possible, is his applying promises to the doings of the unregenerate, or representing them as coming up to that to which promises are expressly made. This appears from what has been just quoted from him. He applies the following words to the unregen- erate : " Then shall we know, if we follow on to know the Lord." If the unregenerate follow on to know the Lord, then they perform the condition to which there is an express promise that they shall know the Lord. But the knowledge of God is peculiar to true saints and connected with eternal life; and he represents the unregenerate as, on the whole, desiring salva- tion and humbly applying to God for it, as did the prodigal; and hoping and trusting in the mere mercy of God as exer- cised to sinners, and asking for it as did the publican. Now, it is certain that promises of salvation are made to all who hope in God's mercy, and really desire the salvation offered in the gospel, and come to Christ for it. Is not this very strange, when he had not only formerly written a book to prove the contrary to this, but in his preface to this, acknowledges I have proved the same beyond all controversy, and heartily thanks me for it ! 4. The grand dispute between Mr. M. and me is about the true character of the unregenerate sinner ; whether he, under the greatest awakenings and convictions he ever is the subject of, antecedent to regeneration, does not continue an 1 impenitent, voluntary, inexcusable, obstinate enemy to God and the Redeemer ? If Mr. M. will grant this, he will grant the sum of what I contend for. But he has been so far from it that all his book is really written against it. On the whole, Mr. M. has really taken up Dr. Mayhew's cause, and represents the unregenerate sinner in much the same light in which he did, as the ground of most of his arguments to prove that promises are made to him, Mr. M. does not expressly say, indeed, that there are promises made to the unregenerate, but the. contrary. But herein he is more inconsistent with himself than was Dr. Mayhew ; for, if Mr. M. gives them a true character, the Bible is full of promises to them. And he actually applies passages of Scripture to them which contain promises, as has been observed, and he might with as much propriety apply all those Scriptures to them which Dr. May- hew does ; yea, all the promises in the Bible. 304 ARGUMENTS FOR THE AFFIRMATIVE SECTION III. Arguments for the affirmative of the Question in Dispute. In order to determine who is the greatest sinner, or what way and manner of sinning is most criminal, or what particu- lar sin is most aggravated, we must first consider and deter- mine wherein the guilt or criminalness of sin, of all sin, chiefly lies, or what is the greatest aggravation of all sin which does, above every thing else, render it vile and criminal. And in this I suppose all will be agreed who have attended to this matter, and considered what reason and Scripture dic- tate on this head. The vileness and guilt of sin does chiefly and principally consist in its being committed against God. God is so great and excellent a being, the sum of all existence and perfection, that it is infinitely more criminal not to respect and love him, than it would be to have no love and regard for the whole creation. And it is an infinitely greater crime to oppose and hate God in any way, or in the least degree, than it would be to hate and oppose all creatures, and turn an im- placable, eternal enemy to them, if this might be, without hating and opposing God in any respect or degree. If a person should turn enemy to the whole human race, and with relentless hatred, rage, and thirst for blood, should murder his own parents, and all his relations and friends, in the most cruel manner imaginable, and should he have it in his power, and go on to murder and destroy a whole nation ; and should he proceed and actually destroy every one of the human race on earth, yea, put an utter end to the whole crea- tion, and then lay violent hands on himself, and put an end to his own life ; and could this be done, and not imply any rebel- lion against God or opposition to him, but be consistent with perfect love to him, the crime he would be guilty of in all this would be nothing in comparison with the least degree of oppo- sition and disrespect to God ; yea, it would be infinitely less than the least motion of heart against God, or the least defect of perfect love to him for one moment. It is granted there can be no such thing as is here supposed ; because all hatred and opposition exercised immediately towards our fellow-creatures is implicitly and really opposition to being in general, and so is against God ; and it is also against God as it is a violation of his command ; and, therefore, the crime of injustice, murder, etc., summarily consists in its being against God, and not in the injury done to our fellow-creatures. This, I conclude, all with whom I am concerned in this dispute will readily grant. T therefore proceed to observe further, — OF THE QUESTION IN DISPUTE. 305 That act of sin and rebellion against God has immensely more crime and guilt in it, which is exercised and committed directly and immediately against him, than that which is done against him mediately, and more remotely or indirectly. Or, every sin is more or less aggravated and criminal according as it is committed more directly and immediately against God or not, other circumstances being alike. To illustrate this it may be observed, some sinful exercises and conduct are directly and immediately against God ; he is the immediate object against which they are committed, and he is in them directly injured and opposed. We have an in- stance of this in Pharaoh, when he said, " Who is the Lord, that I should obey his voice ? " And another in the people of Israel, when they said, " The way of the Lord is not equal." There are many sins against God more indirectly and re- motely. Such are acts of injustice towards our fellow-men. These are ultimately against God, as has been observed, but they are directlv and immediately against our fellow-creatures. Such are all those ways and exercises of sin which have the creature for their direct and immediate object. These are more remotely against God, as they are not directly aimed against him, but strike at him more indirectly through the creature. Now, all acts of sin are more or less aggravated and crimi- nal, according as they are done more or less directly against God, as it has been now explained. An act of direct enmity against God, and a course of direct quarrelling and blasphemy against him, is immensely more criminal than hating and op- posing a man, though this is implicitly and more remotely, and by fair construction, against God. If a man murders one of his fellow-subjects, he hereby acts against his prince ; he does him an injury and breaks his laws ; but his crime would be immensely greater if he had murdered his prince. If a servant quarrels with his fellow-servants, and abuses them, though this is an injury to his lord, and a viola- tion of his orders, yet this is an unspeakably less crime than that which he is guilty of who rises up immediately against his lord in person, quarrels with him, and strikes him. These instances may serve in some measure to illustrate the case before us, though it must be remembered there is an infinite odds, as in these instances there is some proportion between the crime of murdering a fellow-subject, or abusing a fellow- servant, and that of the same acts done directly against the prince or lord ; whereas, in the case before us, there is no pro- portion, the one being infinitely more criminal than the other. Let it be still further observed, that those sins that are more immediately and directly against God, as weU as all othe?^ 26* 306 ARGUMENTS FOR THE AFFIRMATIVE may be many ways greatly aggravated, so as to be immensely more criminal than the least supposable sin of this kind. A person's obligations to love God with all his heart may be vastly increased by God's goodness to him, and the great and special favors he receives from him ; by the advantages which he is put under to know God and serve him, and the light and instruction which he enjoys ; the great and special motives, admonitions, and reproofs set before him, and the variety of means used with him to reclaim him. And his sin in not loving God, but persisting in impenitence and rebellion against him, is criminal in proportion to the increase of his obligations by means of these things, and others of the same kind, that might be mentioned. And it must be particularly observed here, that what God has done for the redemption of man by Jesus Christ, and the offers of free pardon and salvation through him, does aggra- vate the sinner's guilt in sinning against God above anything else; and sinning against Christ and the gospel, and rejecting and despising him, are immensely the highest and most crim- inal acts of sin against God that can be. Had there been no redemption of lost man, had not the infinitely great, worthy, and glorious Son of God become in- carnate, and by his obedience and sufferings obtained redemp- tion and eternal life for man, who is sunk into an infinitely guilty and miserable state by sin, even for all who shall be willing to be saved by him ; I say, had not this astonishing scene of mercy been opened by this infinitely worthy and ex- cellent Mediator, mankind never could have had opportunity to sin as they do now; they could not have been in any measure guilty of such amazingly aggravated crimes as they now are. All other sins are small compared with this of neg- lecting this great salvation with persevering obstinacy and contempt, and rejecting and despising the glorious Savior, offering himself to sinners in the most kind and condescending manner, and urging them to accept of him as their com|)lete Redeemer, by the most powerful motives and arguments im- aginable. The devils have never sinned, nor can they sin in such an aggravated manner, because they have no such offers, no such salvation to reject, no such Redeemer to despise. What are all the sins of the heathen world to this ? They sink, as it were, into nothing when compared with it. What are all the sins of Sodom to this ? No wonder Christ tells the inhabitants of Capernaum, who had rejected him, when he offered himself to them, that it would be more tolerable in the day of judgment for the most abandoned profligates of Sodom, than for them ; and tells the seventy, when he sent OF THE QUESTION IN DISPUTE. 307 them to preacn the gospel, that the city whieh shtnild not receive thera, should, for this sin only, let their conduct other- wise be as it would, receive a heavier doom than the Sodt)m- ires should for all their abominable, open debauchery and wickedness, which cried" to heaven and brought terrible ven- geance on their heads. (Luke x. 10-12.) And this view of the case gives a very natural and easy meaning to Christ's words, when he says, "If I had not come and spoken unto them, they had not had sin." (John xv. 22.) All the sins they could have committed, had not a Savior appeared and instructed them, and offered himsell' to them, would have been light, and as nothing, compared with the sin of hating and rejecting him, which they were now guilty of. And perfectly agreeable to this are the following words of his : " xVnd when he (i. e. the Spirit) is come, he will reprove the world of sin, because they believe not on me." (John xvi. 9.) Here, not believing on Christ is represented as the greatest sin men can be guilty of, so that it does, in a sense, swallow up all other sins, as not to be mentioned with this, this being the sum of all. This is the great sin for which the Spirit will reprove men, when he does his work effectually, and thoroughly convinces of sin. Hence we may certaiiffy infer that they who submit to this reproof, and are truly convinced of sin, see this sin to be so great that all other sins are as nothing to it. Therefore, that this is the great aggravation of all their sins, and that in which their guilt and vileness principally consists. All the sin men commit under the gospel, all the most abominable unclean- ness and debauchery, all the murder, profaneness, and blas- phemy, that men are or can be guilty of, under the gospel, have their chief aggravation in this, that they are against Jesus Christ, and carry in them unbelief and opposition to him ; so that unbelief itself, in all the actings and exercises of ir, is un- speakably a greater crime than all this wickedness, considered in itself, and not as implying and expressing unbelief and rejection of Jesus Christ; and, therefore, unspeakably more criminal and vile than all the sins of -Sodom, as they had no opportunity to sin against Christ as gospel sinners do. Or, to express it in other words : All the sins of Sodom, and all the abominations that have been committed by the worst of men, or.that men can possibly commit, without being guilty of un- belief and rejecting Christ and the gospel, are incomparably less criminal and vile than this sin of unbelief, or not receiving but rejecting Christ, when he is revealed and offered to men ; so that when the former are put in the scale with the latter, they are light and as nothing to this. Who can doubt of this, since it is so fully and necessarily implied in what Christ 308 ARGUMENTS FOR THE AFFIRMATIVE himself has declared more than once? especially when the reason of it is so apparent to every one who will seriously attend to the matter. It hence appears certain, even to a demonstration, that he is the most guilty, vile sinner who ex- ercises the greatest degree of unbelief, or does most directly, and in the strongest and most obstinate manner, reject Jesus Christ. Whether the awakened, convinced sinner does this, or whether his unbelief and opposition to Jesus Christ and the gospel is less in the strength and degree of its exercise, I shall more particularly consider presently. It must be observed yet further, that unbelief, or an impeni- tent rejecting Jesus Christ now, under the full blaze of gospel light and clear convictions of conscience, is much more crimi- nal and vile than it was when Christ was on earth, because they then had not so much light, such a fulness of means and advantages, even under the preaching of Christ and in sight of his miracles, as we now have. This might be easily proved, was there need ; but I suppose none will dispute it. There- fore, if unbelief and rejecting him was so great a sin, and did so far outweigh all other sins in guilt as to be, as it were, the only sin and sum of all, in comparison with which all others were hardly to be mentioned, how amazingly great must be the guilt of this sin now ; especially in them who have the greatest advantages and the most light of every kind, and for whom the most is done, even all that can be done short of re- generating grace! The Scripture elsewhere sets the matter in this light, and represents the crime of disregarding Christ and rebelling against him, when he speaks directly and immediately unto them, as unspeakably greater than disobedience to his word when spoken by others, and so that he is not so fully and directly in view. To this purpose are the following words: "For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward, how shall we escape if we neglect so great salvation, which at first began to be spoken by the Lord, and was confirmed unto us by them that heard him ? " (Heb. ii. 2, 3.) Here two things are ob- servable,— 1. The great crime spoken of, which will issue in the most awful condemnation and punishment, is a bare neglect of the salvation offered by Christ. 2. The great and peculiar aggravation of this crime is spoken of as consisting in the direct rebellion against Jesus Christ which this neglect carries in it, as he has himself, in his own person, revealed and offered this salvation to men. OF THE QUESTION IN DISPUTE. 309 This being more direct and immediate rebellion against him than was the disobedience to a revelation made by angels. The same thing is set in a yet stronger light in the same epistle : " He that despised Moses's law, died without mercy. Of" how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God?" etc. (Heb. x. 28, 29.) Despising the law of Moses was de- spising God ; but he who despises Jesus Christ, does more directly sin against him, and, therefore, sins in a higher and more aggravated manner. This is again set in the same light: "See that ye refuse not him that speaketh ; for if they escape not who refused him that spoke on earth, much more shall not we escape, if we turn away from him that speaketh from heaven." (Heb. xii. 25.) , They who refused Moses, who spoke on earth, (by whom are most probably meant Korah, Dathan, and Abiram, and those who sinned with them,) did rebel against Christ, but not immediately and directly. They had no thought of opposing Christ, but intended their opposition directly against Moses. They who reject the gospel turn away from Christ, and directly oppose and reject him who speaks to them from heaven ; and this is here considered as an unspeakable aggravation of the sin of the latter above that of the former. And it is to be here observed, that the sin here spoken of as the great sin, and so greatly aggravated by this circumstance, consists wholly in refusing, or turning away from Christ, of which every unre- generate sinner is constantly guilty ; but more especially awakened, convinced sinners, to whom Christ speaks in a degree and manner he does not to others, even to their con- sciences, and who knowingly, and under conviction of what they are doing, turn away from him and refuse to hear him. From this view of things, it will follow that the awakened, convinced sinner, who persists in unbelief and rejection of Jesus Christ, is more guilty and vile in the state and exercises of his mind than he was in a state of security, if he more directly and immediately opposes God and Jesus Christ, and with as great or greater strength of heart than he did before ; and this, I think, will appear to be true beyond all contradic- tion or doubt, if the following things are well considered : — The secure, unawakened sinner does not sin so directly and immediately against God as does the awakened, convinced sinner. God is very little in his view and thoughts. It is with him in this respect very much as if there was no God and no Savior. His perfect selfishness, which carries in it opposition to God and Jesus Christ, is exercised not directly against 310 ARGUMENTS FOR THE AFFIRMATIVE God and the gospel, but in seeking what appears to him the greatest good, in the gratification of his selfishness and lusts, which lead him directly to oppose and injure his fellow-crea- tures in a greater or less degree. He may sin against the light of his conscience in a degree, but then this light and these dictates are supposed to be weak and in a low degree, else he would not be a secure, unawakened sinner ; for so far as a person's conscience is enlightened to show him his sin and real danger, it must give him uneasiness, because selfish- ness itself is necessarily averse to misery, and he must be uneasy so far as he sees himself exposed to it. This is the great difference between the secure and awakened, convinced sinner ; the former is not convinced of his sin and danger in any measure as it really is, and so as to give him any un- easiness about it; the latter 4s in a greater measure con- vinced of both ; and the light and dictates of his conscience, showing the connection of his present state and conduct, if persisted in, with eternal misery, are the sole ground of all the alteration of his conduct, his exercises, and distress of mind. The secure sinner may, indeed, have a sort of conviction of conscience that what he allows himself in is wrong and con- trary to God's commands, but has no clear apprehensions of his sinfulness, and does not realize it that he is acting against God, or that God is angry with him and will certainly destroy him, if he persists in his ways. He only wants to have clear and full conviction of conscience of this in order to be an awakened, convinced sinner. On the other hand, the awakened, convinced sinner sins more directly and immediately against God and the Savior, and in the face of the clear dictates of his own conscience. If a sinner's conscience is only awakened to see that the ways of allowed external wickedness in which he lives lead to hell, so as to excite him to reform his life, and so comes up to the dictates of his conscience and makes himself easy, — which has been the case with thousands, — this is not the awakened, con- vinced sinner of which I am speaking. The conscience of the sinner I am now attending to is so enlightened that he sees he must perish forever unless he willingly submits to Jesus Christ and trusts in him, to which he is invited and urged by the strongest motives, and to which he is under indispensable obligations. And under this light and conviction of con- science, he feels himself going to a dreadful hell for his im- penitence and untelief, and continuing to reject Jesus Christ and the gospel, and yet persists in his obstinacy and most daring rebellion against God, and horrid abuse of the most worthy and astonishingly merciful Redeemer; for which he is convinced he has no excuse. OF THE QUESTION IN DISPUTE. 311 lie is now diverted from the pursuit of worldly pleasures in the gratification of those lusts which urged him on in a state of security, and his attention is turned more immediately and directly to God and the Redeemer, and his heart is exercised in direct opposition and enmity to the divine character and the Savior, and goes into an immediate quarrel with God. It appears, therefore, that in this respect, his exercises of oppo- sition to God are immensely aggravated. And it is to be observed, that his exercises of heart, now they are turned directly against God and the Savior, are as strong and vigorous as ever; and he not only opposes God more directly, and against the clear light of his conscience, but more strongly, and exercises a greater degree of hatred and enmity, against his character and ways, than he did before. He was an enemy to God before, and all his exercises and conduct were a mediate and implicit opposition to him, even while he had little or no idea of his character, and few thoughts of God. But now the divine character and conduct are in some measure brought iYito view, and the attention of his mind is held up to them, which necessarily occasions a greater degree of the exercise of opposition, hatred, and enmity than when the hateful object was less in view, so long as he is no more reconciled to this character than he was, and the enmity of the heart is not at all abated or weakened. This is the case in all instances of opposition of heart, and fixed enmity to each other's persons and characters among men. These enemies, while they are out of each other's view, and think little or nothing of each other, will have no direct and positive exertions of hatred and enmity. But let them be brought into each oth- er's view, and come together, and their enmity will rise into direct and strong exercises, and ferment to a high degree. We find it so with regard to any thing at which we have a peculiar and fixed disgust and aversion ; the nearer it is brought to us, and the more it is in our view, the more lively and strong is our aversion to it. And there can be no possible reason given why it should not be so in the case before us ; yea, it is abso- lutely impossible it should be otherwise. It also appears, from another consideration, that in this case the exercises of oppo- sition and enmity to God and the Redeemer must be strong in proportion to the increase of light and conviction, and the powerful motives which are opposed ; for it requires a greater exertion of opposition to resist greater light and more power- ful motives than it does to resist less. Thus we see the awakened, convinced sinner not only ex- erts himself more directly against God and the Redeemer than he did in a state of security, but does this in a much higher 312 ARGUMENTS FOR THE AFFIRMATIVE. and stronger degree ; on which account his wickedness is im- mensely increased. . It is also to be remembered that his sinfubiess is not only increased in the greater strength and vigor of his opposition of heart to God and the Savior, but these exercises are now more constant and numerous, as the mind is awakened up to the greatest attention to these things, and is more engaged in thoughts and exercises, perhaps, than ever it was in a state of security ; and he thinks now a thovisand times more about God and Christ than he did, and his exercises of heart are proportionably constant and numerous. But these exercises are all against God and the gospel ; therefore, the more con- stant and numerous they are, the more guilty and vile the sinner is. Besides, the light and conviction of conscience the sinner has, not only occasions more direct acts of opposition to God, which are also more strong, constant, and numerous than they could be in a state of security, but the superior light they have in the awakening and con-viction of their conscience greatly aggravates all their impenitence and opposition to God. God has not only given them an external revelation, and put them, in common with all others under the gospel, under advantage to know the truth and obey the gospel, but has done' much more for them. When they were going on stupid and inconsiderate under this light, he has ordered a light to be forcibly let into their consciences, and given them a thou- sand times more light than they had in a state of security ; and which they never would have had if God had not interposed. This must be considered as a great favor and advantage in itself, by which they are unspeakably distinguished from sin- ners in a state of ignorance, security, and ease ; which favor and advantage they sin against and abuse, by which all their rebellion and obstinacy in hating and opposing God and re- jecting the gospel is immensely aggravated. So that this distinguished light and conviction, being rebelled against and resisted, becomes the occasion of an amazing increase of guilt and vileness, instead of making it less. If this will be the condemnation of men, that light is come into the world, and they have loved darkness rather than light ; have hated the light, opposed and sinned against it; surely they shall be thought worthy of the greatest condemnation who have jjersisted in sin and rebellion in opposition to the clearest light, let into their consciences by God's special inter- position, in an uncommon and extraordinary degree. Let it be also observed, that the awakened, convinced sin- ner, under all his conviction and external reformation, persists OF THE QUESTION IN DISPUTE. 313 in the neglect of all that God requires of him, and wholly and obstinately refuses to comply in the least degree, as he with- holds his whole heart from God and Jesus Christ, and neglects and refuses to love God or his fellow-men, or to hearken to Christ, whom he is commanded to hear and obey, by all the authority of Heaven. And this neglect of his whole duty is immensely aggravated by the light and conviction he now has ; by which he sees what is his duty, and what is his inter- est, a thousand times more fully and clearly than any secure, unawakened sinner does. Jesus Christ does now, by all this light and conviction let into his conscience, " stand at the door and knock," in a manner and degree in which he did not before. If this is justly considered it will appear that the increase of guilt, by this means only, is so great that no sup- posed reformation in external conduct will in any measure balance it, even on supposition that there is as much negative goodness as any one is disposed to imagine. All the negative goodness that can be supposed in any external reformation is immensely overbalanced by the increase of positive guilt and vileness which now takes place in the convinced sinner in the way just now mentioned. Let it be further observed, that this reformation in his exter- nal behavior and conduct is not from the least degree of right principle and exercise, or because he is at heart more friendly to God, or in any degree a less enemy ; but purely from self- love, even that veiy self-love, in the exercise of which he now sets himself directly against God, and goes into a course of more immediate opposition to him. God has ordered light and conviction to be given to his conscience,* and has in this way taken him and shaken him over hell, and caused the tire of his wrath, as it were, to flash in his face. This has tilled him with terror, and has deadened his heart to all his worldly pursuits, in which before he pleased and gratitied himself. The fears of hell have put a stop to all his former courses, and turned all his attention to his future and eternal interest, in the exercise of the same selfishness, which, in a state of secu- rity urged him into all his overt acts of open or secret wicked- ness. And this darling lust he will not give up, nor is it abated in the least degree, but he exercises it in as high a degree as ever, yea, much more strongly, in direct opposition to God and the Savior, in all his exercises and attempts with respect to the salvation he desires. He is restrained from the overt acts of allowed sin he lived in before by nothing but the fears of hell. Take this out of the way and he will return to his old courses with more greediness than ever. And if he was not afraid of God, but really thought he could oppose him VOL. III. 27 314 ARGUMENTS FOR THE AFFIRMATIVE with impunity and success, all his fears and prayers would cease in a moment, and he would go right into allowed, overt acts of direct rebellion and blasphemy against him. This I observe, that we may judge more agreeably to the truth of the reformation of the awakened sinner; and, surely, if we view this matter in a true light, we shall find nothing in the great- est reformation of this kind that will in any degree counter- balance the immensely greater guilt and vileness which the awakening and conviction of conscience that he has fallen un- der is the occasion of. His heart is in no respect better, more friendly to God, or less an enemy to him. The principles and motives on which he reforms are really as bad as those under the influence of which he before went on in open sin. Yea, they are the same ; and now his wickedness is turned into another channel, and exercised more directly and in a higher degree against God. No external conduct is better or worse, or has any thing of a moral nature in it, any further than is connected with the heart, and is considered as the expression and eftect of the voluntary exercises of that. And all the guilt and vileness of it lies in these exercises of the heart. So that every person is more or less guilty and vile according as the exercises of his heart are ; and he whose heart is not mended, and made bet- ter or less vile than it has been, is not really reformed at all, whatever alteration there is in his external conduct. If, then, the heart is yet as unfriendly to God, and opposes him as much as ever, yea, in a more direct and stronger manner, with what propriety can he, upon the whole, be called a reformed sinner ? Mr. M. has made great use of this phrase, the reformed sinner ; and he has constantly used it so that it tends to blind and deceive the reader, who is not disposed to look to the bottom of this matter. If these things are impartially considered, and we keep in view the high and glorious character of the Mediator, and the astonishing grace of the gospel, and the state and character of the sinner who continues voluntarily to hate, oppose, and reject the Mediator with all his heart, under the greatest light and conviction of conscience, for which he has no more reason or excuse than he would have for any overt acts of most gross wickedness ; I say, if this matter is well and impartially con- sidered, I believe it will appear most evident that the awak- ened, convinced sinner is much more guilty and vile in the exercises of his heart than he could be, on any supposition, in a state of security. Mankind do commonly judge quite wrong and contrary to truth in this matter. They overlook the great malignity of OF THE QUESTION IN DISPUTE. 315 sin, and are ignorant of that, wherein its guilt and vileness chiefly consists, and so judge according to outward appear- ance, and not righteous judgment. It is common for persons to look upon the least degree of injustice towards men in dealing with them, especially if they themselves are directly injured by it in any degree, to be a greater crime than the highest acts of profaneness and taking God's name in vain a thousand times, and the former is unspeakably more odious and vile in their eyes than the latter. The reason is, because God is very much out of their sight and thoughts, and they have no real love and respect to him ; so, see not any real injury done by the latter, or any thing very bad or shameful in it, especially when it is very much the custom and fashion. But they are all sensibility to their own interest ; therefore are ready to hate those who oppose and injure them, and look on them as very vile and criminal, even as deserving eternal damnation. There are multitudes who are governed by the prejudices of education, or wholly by outward appearance in their views and judgment of things of this kind; yea, this is very com- mon, if not most generally the case. By the force of educa- tion, and the common sentiments and customs where persons live, many practices appear most odious, shockingly vile, and shameful, which are really unspeakably less criminal than other things which appear to them to be innocent, and even com- mendable. Instances of this are so common and apparent that it is needless to illustrate it by examples. * All persons that are unawakened are wont to judge of them- selves with respect to their sinfulness, and the degree of their guilt and vileness, by their external conduct; therefore their first convictions of conscience most commonly fix upon that by which they first begin to learn their own sinfulness, God's anger with them, and the sad state they are in ; this puts tlfem * Mr. M. has, in much that he has said on this head, applied to the imagina- tion, and to the prejudices of mankind with respect to these things, as will be observed by the attentive reader ; which I think has no tendency to give light, but rather to blind and deceive. He seems to be sensible of the advantage he has to influence his reader by this way of treating the matter, which appears not only by his taking this method, as has been observed, but by his guarding against a strict examination of the matter by sound and clear reasoning and argument, calling it " metaphysical reasoning and argument," and endeavoring to prejudice the reader against it, as that which is not to be depended upon or regarded; as any thing, and even contraries, may be proved by it. But they who will not lay aside the common prejudices that mankind are under, and a mere warm imagination, and attend closely to the dictates of sound, accurate reasoning, (which I call " metaphysical arguments," and- at present know not what else Mr. M. can mean by this phrase;) I say, they who will not do this, are like to live in darkness and delusion, and to believe any thing, be it never so absurd and contrary to Scripture and reason. 816 ARGUMENTS FOR THE AFFIRMATIVE upon reformation of their sins, omissions and commissions, which now stare them in the face, as provoking to God and leading to destruction. By this they hope to mend their case, and become in a great degree innocent, so as to remove the curse of God's displeasure ; and if they receive no further light and conviction, they will rest in this, and think all is well, but if they go on to any good degree of thorough conviction, they will see things in quite a different light, and find that in themselves which is unspeakably more criminal than any thing which they saw before — that this vileness lies in their heart, which is not at all mended by all their external reformations and duties. I say not these things with a view to extenuate the guilt and vileness of the open profligate, and of those open sins which are justly shocking and terrible, or to lead any persons to look on them as less vile and odious than they now do. No, far be it ! These sins are immensely more heinous and vile than the profligate thinks them to be, or than any one else can fully conceive. The secure, unconvinced sinner is guilty and vile beyond, far beyond any thing he ever imagined. His guilt and vileness exceed all thought. But yet all this, viewed in a comparative light, may be little and as nothing when com- pared with the immensely more aggravated guilt of a sinner persisting in rebellion, impenitence, and obstinacy in opposition to the clear light and dictates of his conscience. Our Savior's representing the inhabitants of Capernaum -as worse than those of Sodom, is nothing in favor of the open abominations that were practised by the latter, nor tends to extenuate their crimi- nalness, or encourage such practices ; but only sets the guilt of the former in a true and striking. light. What has been said on this argument may be, in some measure, represented by the following smilitude : — fn the distant parts of the realm of a great and good prince there lived a man who was brought up without any true apprehensions of the character of his prince, or any degree of true affection or regard to him, his government, or any of his subjects, but under the influence of directly opposite principles. When he grew up, and came to act for himself, he appeared perfectly selfish, having no regard to any one any further than he could answer his own ends by him ; and therefore hating and opposing every one who in his view stood in the way of his good and interest, which he greedily pursued in the gratifi- cation of his voracious appetites and lusts. In the eager pur- suit of sensual pleasures, riches, and honors, he injured many of his fellow-subjects many ways, and to a great degree. At length they opposed him so much in his pursuits that he fell OF THE QUESTION IN DISPUTE. 317 upon them, and killed some thousands, and took their goods as a booty to himself. He was often told that these practices were a gross violation of the laws of his prince, and that he would one day call him to an account, and punish him for it. But he gave very little heed to this ; he never entertained a serious thought about it, and did not really believe what was told him, though he assented to it as truth, and never disputed it in his own mind. Indeed, it was not often that he had a thought of his prince, though he was frequently spoken of in his hearing, and his laws were read to him, threatening such practices as he lived in with the severest punishment ; and when he did think of him, he could not realize it that he was angry with him, or would ever punish him, as he did not think he had ever done him any hurt, or was in the least unfriendly to him, and as he always took him to be a very kind and mer- ciful prince. Thus he went on in ignorance, security, and ease for many years. At length, the prince sent a special officer with orders to apprehend him, confiscate all his goods and hang him in gib- bets, as a monument of his displeasure and vengeance, unless he would become a hearty friend to him, repent of his re- bellion, and submit to his laws and government as good and excellent, and accept of a free pardon, which he was ready to grant through the interposition of his own son, who had inter- posed his own merit with his father in behalf of this rebel, and became an earnest intercessor for him, having himself under- taken to make good all the damages this wretch had done to him and his kingdom; which pardon was now freely ofTered to him without money or price, if he was willing to receive it through the interposition of this son of the prince, and ready to depend wholly upon his merit and worthiness for it, and give himself up to him, considered in this character, and be his friend and faithful servant to the end of his life. Upon his being thus apprehended, and finding what orders were given, his mind was filled with anxiety and distress in a view of the evil case he had brought himself into ; and he for- sook his former courses immediately, not because he was at heart any more friendly to his fellow- subjects, or any better disposed towards his prince, or less inclined to rebellion ; but merely through the fears and terrors which had seized his mind in a view of the terrible punishment he was threatened with. He dreaded the punishment, and thought of it with horror. But when he considered the character and government of the prince, he found himself in no degree pleased with it, but the contrary. He found he was not willing to accept of a pardon on such terms, and was greatly displeased with the person, 27* 318 ARGUMENTS FOR THE AFFIRMATIVE character, and conduct of the son ; for in all he had done to procure his pardon, he had justified his father, and condemned the rebel to the highest possible degree. He, therefore, now went into a course of direct opposition to the prince and his son; and he was so far from being willing to accept of the pardon and deliverance otTered, that he rejected the whole with great disgust and contempt; and the more he attended to the affair, and considered the character of the prince and his son, and their treatment of hira, the more did his heart rise in opposition to them and the offers made to him. The officer in whose custody he was, often led him to the place of execu- tion, where he saw numbers of rebels hanging and slowly expiring in the greatest tortures; and this sight filled his soul with the greatest distress and horror, not knowing but he should be executed immediately, and greatly fearing it; but this did not reconcile him in the least degree to his prince or his son, or dispose him to accept of the pardon offered. He had as great an aversion and opposition of heart to the latter as to the former, and this opposition was apparent, and exerted with a degree of strength and stubbornness in proportion to his dread of the evil threatened. And this was also the case when he attended to the jKomises made him upon his sub- mission ; the more he desired the deliverance offered, the more strongly did his heart oppose the condition. At the same time his heart was really no more against his former practices than ever, he being yet as much as ever under the power of the same principles and lusts which led him to them, in the circumstances in which he was then. And this was apparent from fact; for the officer gave him his liberty for a few days, upon which all his fears and terrors ceased, and he, thinking the bitterness of death was past, returned to his former courses with as much greediness as ever; yea, vastly more. When the officer seized him again his former views and terrors and dread of the prince returned. He was all attention to his case, and employed all his thoughts to find out some way to escape. Could he have found any way to deliver himself from the hand and power of the prince, or had it been in his power to dethrone him and his son, he would have done it with all his heart; but as he knew this was impossible, he applied to his prince daily with earnest petitions that he would pity his case, and at least mitigate his punishment, offering to suffer any thing short of death. He made his great reforma- tion a plea for pardon and deliverance, and made great prom- ises of what he would do, if he would release him from this punishment ; but when he found all this availed nothing, but ■ OF THE QUESTION IN DISPUTE. 319 was esteemed by the prince and his son as real rebellion against them, it being in direct opposition to what they insisted on, and the fruit of enmity to their character and conduct, and that nothing would do or avail in his behalf but a hearty ac- ceptance of the pardon ofiered, with a heart friendly to the prince, and ready to justify him in all his conduct towards him, and a thankful acceptance of the mediation of his son, being heartily willing to be his servant for life, as the greatest privilege he could think of, — I say, when he found this to be true, his mind was tilled with more dreadful apprehensions. Yet his heart did not relent and yield at all, and was so far from becoming any more friendly to the prince, that it swelled with the most horrid enmity against him ; at the same time that he was told, and he was convinced in his conscience, that the prince and his son had acted a becoming part, and were amazingly kind to him, and that he was under the highest obligations immediately to submit to them, and perfectly with- out any excuse for not doing it. In this way of quarrelling directly with the prince and his son, and obstinately refusing their kindest oti'ers, he spent many years, until the prince resolved to wait on him no longer, and ordered him to be executed. Now, is it not easy to determine in which part of this man's life he was most guilty and vile? Was he not unspeakably more so in the latter than in the former, in which he had so much more done for him, by which he was brought to such light and conviction of conscience, and in consequence of which his heart turned more directly and strongly against his prince, and exerted itself against him in a much higher degree of opposition and malignity, directly in the face of all this light and conviction, and contrary to the strong and pressing motives set before him to a friendly submission? Would not he be justly looked upon as an enemy to the prince and his son, or at least to have low thoughts of their character, and to be a friend to the rebel and take his part, who should so much as doubt of this? Much more so, if he should take a great deal of pains to represent the rebel when apprehended by the officer, and in the circumstances and exercises that have been described, as greatly reformed and much better in the state of his mind, and in a great degree innocent and blameless, com- pared with what he was before. And if this is a plain case, I see not why that before us is not much more so. The ditference appears to me so great, and the awakened, convinced sinner to be so much more guilty and vile than he was or could be in a state of security, that, when the matter is justly stated, I see not how any can 320 ARGUMENTS IN FAVOR OF THE QUESTION IN DISPUTE. be at a loss about it. And I cannot but be confident that it will be as manifest to the attentive, impartial reader that the former is immensely more guilty and vile than the latter, as it is to any one that the whole earth is bigger than the least pebble, and vastly outweighs it; there being no more need of nice scales, and critical, metaphysical distinctions to decide in the one case than in the other. However, if the unregenerate sinner, as to his absolute char- acter, is viewed in a just light, which I suppose is that in which he is set in this and the foregoing sections, I have an- swered the great end I proposed, whether the consequence is thought to be just or not with respect to his comparative guilt and vileness. I said what I did on this head, in my section on means, with a design to oppose that very notion of an awakened, convinced sinner which Mr. M. contends for; which is not much different, if at all, from that which Dr. Mayhew had, and which I knew was very common even among pro- fessed Calvinists ; which I thought to be directly contrary to the truth, and of a very bad tendency. If, therefore, what I have said, fully and clearly exposes and confutes this notion of the sinner's absolute character, I have obtained what I chiefly had in view, even though it should not be thought to be made evident beyond all dispute that such a one is more guilty and vile than he could be, or than sinners generally are, in a state of ignorance and security. Though, I confess, I know not how any one can have a just view of the character and exercises of the former, and not pronounce him, beyond comparison, more guilty and vile than the latter. I considered the matter in this comparative view on purpose to set the guilt and vileness of the awakened, convinced sinner in a striking light. I find Christ took this method to represent the great guilt and vileness of the inhabitants of Capernaum, and convince them of it. He told them they were more guilty than the inhabitants of Sodom were. This was, doubtless, as shocking and offensive to thousands as the comparison I have made has been to Mr. M. or any one else. And it would be easy to show that this shocking, offensive saying of our Savior might be most successfully opposed in the very way and by the same arguments which Mr. M. has made use of against me. This leads me to what is to be the subject of the next section. EXAMINATION OF MR. M.'s EVASIONS, ETC. 321 SECTION IV. The Way Mr. M. evades several Passages of Scripture which were referred to in Support of ivhat he opposes, examined. In my section on means, I entered into no labored proof of what I advanced with respect to the increase of the guilt of the awakened, convinced sinner; I only stated the character of such in a few words here, having done it more largely in a former section, and then referred to several texts of Scrip- ture, supposing they proved what I had asserted beyond all controversy, the sinner's character being allowed to be justly stated. In all I say on this head, I keep in view the sinner's character, as one who does " continue obstinately to oppose light and truth, and reject the otfers of the gospel." Mr. M. does not expressly deny this to be true of the awakened sinner. He, indeed, gives a quite different character of such, though he never once attempts to prove that mine is wrong, or that his is right. And as he builds all his opposition to me on this mere sUjjiposition, without any proof, it appears to me a very sandy foundation, which is no way sufficient to support the superstructure. He ought, in the first place, to have excepted against the character I had given of the awakened sinner, and proved it not just,, and then established his own; and this would have finished the controversy; for the whole debate between him and me turns upon this, as it did in that be- tween Dr. Mayhew and me as has been before observed. It will appear, I trust, on examination, that what Mr. M. has said to show that the Scriptures I adduced to prove my point are not to the purpose, is grounded on a supposition that the character I have given of the convinced sinner is not true, and therefore, that the most he says here, as well as elsewhere, is rather an unfair begging of the question than a confutation of what I have advanced. The passages of Scripture I mentioned are the following: " And this is the condemnation, that light has come into the world, and men have loved darkness rather than light." (John iii. 19.) " If I had not come and spoken unto them, they had not had sin." (John xv. 22.) And what Christ says of those cities wherein most of his mighty works were done, and who had the most light and instruction by his preaching, and yet continued impenitent, viz., that they were, on this account, more guilty than the inhabitants of Tyre and Sidon, and even Sodom itself. (Matt. xi. 20-24.) And St. Paul says the gos- pel is " a savor of death unto death, in them that perish." (2 Cor. ii. 15, 16.) 322 EXAMINATION OF MR. M.'s EVASIONS The general answer Mr. M. gives to this is, that these (Scrip- tures say nothing of an awakened, convinced sinner; nothing of that light which is let into the conscience, which he calls internal light, but have respect only to what he calls exter- nal, objective light; so are nothing to the purpose. I thought these passages proved that opposing and rejecting the light of the gospel, and continuing impenitent, obstinate enemies to Christ, in the face of this light, and direct abuse of it, was unspeakably the greatest crime men can be guilty of; that this will be the principal ground of their condemna- tion, as that in which their guilt chiefly consists ; and that the awakened, convinced sinner had much more of this light than others let into his conscience, which he opposed and re- jected more directly, and with greater strength and obstinacy than he did the small degree of light which he had before, and much more against the dictates of his own conscience. From this state of the case, it appeared to me a plain and undenia- ble consequence, that the awakened, convinced sinner is more guilty and vile in the state and exercises of his mind than when he was ignorant and secure ; and it appears in the same light to me now. If sinning against and opposing t^e light of the gospel is the chief aggravation of all sin, and that in which persons' guilt under the gospel summarily consists, then he who sins against the greatest and clearest light, and that most directly, and with the greatest degree of opposition of heart, must be the greatest sinner. I see not that the dis- tinction which Mr. M. makes between external, objective light, and internal light, a light in the judgment and conscience, is any thing to this purpose. If two men are under the same external revelation, but one has special pains taken with him to inculcate the truth revealed, by which his judgment and conscience is convinced, while the other has really no more light in his judgment and conscience than if no revelation had been made ; if the chief of their guilt lies in opposing and rejecting the light of this revelation, surely he who has so much the most light and advantage must be unspeakably the greatest sinner while he continues wholly to oppose and reject it all. The wickedness of the latter, his want of love to the truth and opposition of heart to it, keeps the light which is set before him wholly out of his mind and conscience, and this will be the chief matter of his condemnation. The other would have continued as blind and ignorant as he, had not light been forced into his conscience by some extraordinary means, which he now hates and opposes in a manner and degree which the latter has no opportunity to do. And now, who can be at a loss which is the greatest sinner ? OF SEVERAL PASSAGES OF SCRIPTURE. 323 Mr. M. represents the secure sinner as very criminal in sinning against the light of his conscience, and by this means wasting his conscience, as he expresses it ; and speaks of this as the great aggravation of all his crimes. This is as really internal light as that of the awakened, convinced sinner, it being of the same nature and kind, and all the difference is in the de- gree of light; and if sinning against the former is a great crime, yea, that in which the guilt of the secure sinner, who goes on in open wickedness, chiefly consists, then surely the latter is a greater sinner than the ibrmer in proportion to the greater degree of light of conscience which he sins against. It would be strange, indeed, if sinning against and opposing a small degree of light of conscience should be very criminal, even the greatest of all crimes, but sinning against and opposing an immensely greater degree of light of conscience should be quite harmless and innocent. But so it must be, if there is any reason in this distinction which Mr. M. makes. In making this distinction he has flatly contradicted himself, as has been observed; for he allows that opposition to this same internal light and conviction of conscience in the un- awakened sinner is the chief aggravation of his crimes. To be consistent with himself on this head, he must hold, that light and conviction of conscience does in no case aggravate the sins of men ; but he is the greatest sinner who has the least knowledge and understanding, and whose judgment and con- science dictates nothing at all with respect to what is right or wrong; and he is the least guilty, or certainly not more, who has the most understanding and light of conscience, though he abuses and sins against it all. Oar Savior says, " That servant which knew his Lord's will, and prepared not himself, neither did according to his wifl, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes." (Luke xii. 47, 48.) It would be a forced construc- tion of these words indeed, to say that the meaning is not that he who actually knows what God requires, and neglects to do it in opposition to his judgment and conscience, is most guilty, and shall be beaten with many stripes ; but he who is under advantages to know, but does not really know any thing about his Lord's will, shall be beaten with few stripes. It is true that he who is under advantages to know the will of God, and yet knows it not, is more guilty and worthy of a greater punishment if he acts contrary to his will, than he who was under no ad- vantages, and had no opportunity to know. Yea, the latter is not guilty at all, so does not things worthy of any stripes, because in this case his ignorance is properly invincible. There- 324 EXAMINATION OF MR. M.'s EVASIONS fore, our Savior has no reference to svich a case. But by him that knew not his Lord's will, and yet did things worthy of stripes, he must mean one who is under advantages to know, at least in some degree, and yet does not know. And by him that knew his Lord's will, he means one that really and actu- ally knew it; that is, has internal light, conviction, and sensi- bility of conscience. He, then, who sins against this light is the greatest criminal ; and the greater is the degree of this light and knowledge, the more guilty and vile he is. JMr. M.'s distinction, therefore, is not only contrary to all reason and common sense, but directly contrary to these words of our Savior. He who actually knows his Lord's will, let his light and knowledge come how it will, whether in a mirac- ulous way or by a standing external revelation ; and whether he was brought to understand this by some extraordinary providence, which awakened his attention and roused his conscience, or by the influence of the Holy Spirit ; I say, let his light and conviction of conscience come in either of these ways, or in any other, if he does not act according to his knowl- edge, but neglects to come up to the dictates of his conscience, this light and knowledge unspeakably aggravates his guilt. But let us hear what Mr. M. has to say to vindicate his dis- tinction, and show that, though external light does greatly aggravate the guilt of sinners under the gospel, yet internal light of an awakened conscience does not. He says, " They do essentially and specifically differ : the one is external, ob- jectively set before the mind ; the other is internal and mental. The former is liable to be utterly rejected with contempt, with- out any influence upon the conscience or life. The latter is received into the mind, and allowed by the author in this de- bate to have great influence on both, to raise conviction, and excite reformation and amendment of life, to the highest de- gree the unregenerate are capable of, by the common infiuence of the Holy Spirit; and, therefore, to argue from the one to the other, as if they were the same, the reasoning must needs be inconclusive." Here are two differences mentioned, which he calls " essen- tial and specifical." The first is, "one is external — the other is internal and mental." How this diftVrence should make any odds in favor of the latter I cannot imagine. To suppose it does, is contrary to all reason and common sense, and to the words of Christ just quoted, as well as directly contrary to himself; for he allows that sins against the light and dictates of conscience are above all others aggravated, as has been observed; but this light is as "internal and mental" as any can be. OF SEVERAL PASSAGES OF SCRIPTURE. 325 As to the other difference; if by being " received into mind," he means any thing inconsistent with rejecting and opposing the truth with contempt, and opposite to this, as it is plain that he does, in that he sets the on^ in opposition to the other; then, instead of proving any thing, he only begs the question in dispute, and supposes that this light reforms the sinner; so that, on the whole, his character is really mended, and that the mind, or heart, truly conforms and submits to it in its exercises. This is the only question in dispute ; and if this must be taken for granted, the dispute is at an end. Mr. M. has really begged the question in dispute, through his whole book, by such representations as these, and those which are more grossly false, without ever attempting to prove that they are just. Let his book be stripped of this disguise, and most he says would appear in its true weakness. Let Mr. M., or any of his adherents, prove what he here and everywhere supposes and takes for granted, and the debate will be finished; for this is really the only thing in dispute. Mr. M. here says, I allow what he calls " internal light " to have great influence. It is true ; but the influence I allow is directly contrary to that which he speaks of, viz., that it is the occasion of exciting direct opposition and enmity against God and Christ, and of a per- son's acting more against the light and dictates of his own conscience, in neglecting and obstinately refusing to do his Lord's will, of which he has a thousand times more clear and extensive knowledge than the ignorant, secure sinner. What Mr. M. means by internal light having "great influence on the concience," I am at a loss. He does not mean that it enlight- ens the conscience; for this would be only saying that light in the conscience is light in the conscience : for internal light is the conscience enlightened. This, therefore, would b(^ only saying nothing ; or if it is saying something, it is nothing to his purpose. If, by " influence upon the conscience," he means any influence by which the heart or will does in any degree become ))liable and submit to the truth and obey it, I am sure I do not, nor ever did, " allow " this ; nor had he any right to take it for granted. From this ditTerence which he makes, he infers " that to argue from the one to the other as if they were the same, the reasoning must needs be inconclusive." It is granted they are not the same. There is a difference : I do not argue from the one to the other as if they were the same; but the argu- ment is from the less to the greater. If this is the condemna- tion, if this is the great crime for which persons under the gosj:)el will be condemned, that light is come into the world in an external revelation and they have hated and opposed it, VOL. III. 28 326 EXAMINATION OF ISIR. AI.'S EVASIONS thtMi they into whose miiuls and consciences this light is made to shine, so that they have a thousand times more knowledge of the revealed truth than others, and hate and oppose it more in proportion, are sinners above all others, and their condem- nation will be proportionably greater.* Having considered his general answer to show that these Scriptures are not to my purpose, which he often repeats, I shall take notice of some other things which he says with re- spect to each of these jjassages in order to evade the force of them. He says of the first, '• This is the condemnation," etc, " Not a word of an awakened, reformed sinner in the text and con- text; nothing of internal light* or sensibility of conscience, or any of the effects that might imply it. Nay, the character here given of those spoken of, is quite the reverse of an awakened, reformed sinner. They are said to practise evil, i, e., so as the reformed sinner does not; and to shun the light, lest their evil deeds should be reproved, and they called to part w^ith them." I have just now shown that the strength of my argument from this text does not depend upon its having a direct and immediate reference to an awakened sinner; but on supposition an unawakened sinner only is meant, the argument from such a one to an awakened sinner is very strong, if the latter hates and opposes the light he has, as much, and more than the former. That he does not, Mr. M. here takes for granted ; so that he begs the question again here, as he does from be- ginning to end. But let us see how he proves that these words have no reference to an awakened sinner. He says, " The character here ♦given of those spoken of is quite the reverse of the awakened, reformed sinner; they are said to practise evil, i. e., so as the reformed sinner does not." But of this he has not given the least proof unless it be in the repetition of the words reformed sinner ; which is a very ambiguous phrase, as Mr. M. has used it here, and every where else. There is, indeed, no such reformed, unregeneraie siimer as he here supposes, who cannot be said to do evil, and hate the light, and whose charac- * But after all, I -would observe that, if wliat Mr. M. says in this argument •was well groiinded, and the distinction ho makes between sinning against and abusing external light, and internal and mental, had any reason in it and was to the purpose, (wliich I think appears to be far otherwise,) yet, before he has done he demolislies all he has said hero, by declaring that they to whom our Savior spoke were awakened, reformed sinners. Ly this he has given up the whole of this pretended argument, having Hatly contradicted what he so much insisted upon here ; and in this he has the history of the evangelists on his side too. But of this, more hereafter. OF SEVERAL PASSAGES OF SCRIPTURE. 327 ter is directly the reverse of this. There is no such unregen- erate sinner mentioned in the Bible, i'rom begiiniing to end; such a character is the invention of Mr. M. and a thousand others, in direct conir:idictii)n to the wliole of divine revelation. It is directly contrary to this passage now under consideration. Our Savior speaks of two sorts -of persons, of distinct and directly opposite characters, viz., they who do evil and hate the light, and they who love and practise the truth, whose deeds are wrought in God. And he so speaks of these as to exclude any middle character between these two extremes, and his words strongly imply that there can be no such person. With what face then can Mr. M. dress up an awakened sin- ner, so as not to belong to either of these characters, in which Christ evidently includes all mankind I Besides, Christ is here speaking expressly of the condemna- tion that shall come on all unbelievers; so on all who do not know and love the truth ; which appears from the foregoing words with which these are connected. " He that believeth not is condemned already. And this is the condemnation," etc. Mr. M., it seems, has found a set of persons who, though they do not believe on Christ, yet are dressed in such fine colors that they will not fall under this condemnation! They are certainly a sort of creatures which he who spoke these words knew nothing of; and it is most certain the Bible knows nothing about these poor, harmless, penitent, reformed, humble, obedient, unregenerate sinners, vvho do not hate the truth, nor do evil. Nor do any such exist in nature, as such a character is the most perfect contradiction, and* necessarily destroys itself. They are the creatures of the imagination of a set of men in the Christian world, with which they have done infinite mischief to the cause of truth and religion. I proceed to examine what he says on the next Scripture mentioned: " If I had not come and spoken unto them, they had not had sin." I suppose our Savior in these words repre- sents the sin the Jews were guilty of, in hating and rejecting him when he had come and spoken to them, and exhibited his character and the evidence of his divine mission in a clear and striking light, to be unspeakably greater than all their other sins could be, had he not thus come and spoken to them. This sin was so amazingly aggravated, that their other sins, however great in themselves, were light and as nothing, and not to be mentioned in comparison with this. I thought it hence followed, with undeniable evidence, that the awakened, convinced sinner, who, under the full blaze of light let into his mind and conscience, continued to hate and reject Jesus Christ, is unspeakably more guilty and vile than he was in a 328 EXAMINATION OF MR. M.'s EVASIONS state of ignorance and blindness when he did not see, and so could not hate and oppose Christ as he does now. To this, Mr. M. objects two things. One is, that the light here spoken of as resisted is " merely external, and has no necessary relation to, or connection with, an awakened, re- formed sinner." This has been just now considered as his general objection to all the passages of Scripture now under consideration. And I hope it has been sufficiently shown how weak and groundless this is. • Another thing, he says, to show this text is not to my pur- pose is, that according to our Savior's own account, the Jews, of whom these words are spoken, "were in a state and tem- per of their minds, previous to their rejecting the gospel, more wicked than the inhabitants of Tyre and Sidon, or even Sod- om itself." This he thinks is evident in that he says, the latter " would have repented by the same means which the former rejected." Hence he infers, ]:hat if they were more wicked than the inhabitants of Sodom, antecedent to their rejecting Christ, this their wickedness could not, with any propriety, be said to be little or nothing compared with what they were now guilty of. Therefore, that this cannot be the meaning of our Savior. To this I answer, in the first place, that it is by no means evident that when Christ speaks of these cities wherein most of his mighty works were done, as more guilty than Sodom, he has respect to the sins they were guilty of antecedent to his coming and preaching to them, but the contrary is most evident. Therefore his consequence has no foundation, so comes to nothing. But of this I shall have occasion to speak more particularly presently. In the next place, I say, if what he supposes were true, his consequence does by no means follow. Though the Jews were worse than Sodom, antecedent to Christ's coming and preaching to them, it does not follow that they were not im- mensely more guilty, in consequence of the visit Christ made them, than they were before, though very guilty then. Their guilt might be vastly greater than that of Sodom, and yet they might be put into such circumstances, and have so much greater light, as to increase their guilt amazingly ; so as that, in the comparison, their former guilt sinks, as it were, into nothing, as not to be mentioned with the latter. This is the very light in which this same thing is set in other passages of Scripture. " For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recom- pense of reward, how shall we escape if we neglect so great OF SEVERAL PASSAGES OF SCRIPTURE. 829 salvation, which at first began to be spoken by the Lord ! " (Heb. ii. 2, 3.) Here we see the sin of rejecting Christ when he had come, is represented as beyond expression greater than any disobedience under the Mosaic dispensation, or before Christ came. The words. How shall, we escape^ if we ne^^lect so great salvation! are very emphatical, and strongly express the un- paralleled guilt which they contract, above all others, who reject Christ and the salvation offered by him ; and are full as strong an expression as the words of Christ under consideration, taken in the sense I have put upon them. But this is ex- pressed more strongly yet, if possible. " See that ye refuse not him that speaketh ; for if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven." (Heb. xii. 25.) St. Paul, in order to set forth the excellence and glory of the gospel as far exceeding the glory of the legal dispensation under Moses, says, "For even Ihat which was made glorious had no glory in this respect, by reason of the glory that excel- leth." (2 Cor. iii. 10.) This expression is exactly parallel with the words of Christ under consideration, taken in the sense I put upon them. And it is to be observed, that if the dispen- sation opened by Christ so much exceeded the former dispen- sation in glory that it may be said to have no glory in com- parison with this, then it may be with as great propriety affirmed of the sins under these different dispensations, that sins under the former are no sins, have no guilt and crimi- nalness, in comparison with sins under the latter. For de- spising and rebelling against the latter is more criminal than despising the former, in proportion to the greater glory of the latter. The husbandmen, to whom the householder let out his vine- yard, were very criminal in abusing the servants he sent to them to receive his due of the fruit, and proceeding to kill some of them. But how much more criminal and guilty were they in seizing and putting to death his only son, when he was sent to them I This, as it were, swallowed up all their former crimes, so that they are hardly to be mentioned in comparison with this. In what words could the greatness of this crime be better represented than by such an expression as this : " If he had not sent his only son, they had not had sin ; their guilt would have been little or nothing compared with what it is now; for now they have seen, and murdered his only son." It is common to represent the greatness of a crime by saying, Such or such a sin is nothing to this ; or all the wickedness he was guilty o^ '>efore is nothing to this. And is 28* 33(V EXAMIXATIOX OF MR. m's. EVASIONS not Christ's oxpression exactly parallel to this? How, then, can we be at a loss about the rneanitig of it? This does, indeed, set Jesus Christ in a very grand light; that all the sins in the world should be nothing to that of rejecting and hating him when he comes in person, and speaks and offers himself. It is impossible that they who have as low and mean notions of him, and as high ones of them- selves as the Jews had, should understand them. No wonder, then, if all such join with Mr, M., and say, " Since this cannot be the meaning, another must be sought." When we consider the high and grand character of Jesus Christ the Son of God, his amazing condescension and grace in becoming incarnate and living among the Jews, their high expectations and desires of the coming of the Messiah, the excellence and amiableness of his character, how abundant, clear, and plain his public instructions were, and what full, bright, and awakening evidence he gave by his stupendous works, that he was indeed the Son of God ; I say, when we well consider all this, and much more that might be mentioned, the crime of hating and rejecting him, in those circumstances, will, I am confident, rise so high in our view, that there will appear no difficulty in understanding the words under consid- eration in the sense I have put upon them ; and it will, I doubt not, appear, that to say that this crime does not rise so high above all others as to justify such an expression, thus understood, and on this ground to seek another meaning, is very dishonorable to Jesus Christ. In this light, therefore, I think I have good ground to look on what Mr. M. has said here, especially if we consider what is the meaning which he has "sought"' and found. This I will give in his own words: "And since this cannot be the meaning, (i. e., the meaning I had put upt)n the words,) anoth- er must be sought, which is plainly this, viz., they had not had that sin of rejecting the clear light of the evidence of the divine mission of Christ, and so of the truth of the gospel." That is, if Christ had not come and given them opportunity to re- ject him, they v/ould not have been guilty of rejecting him. This is much the same as if he had said, " If they had not been guilty of this sin, they would not in fact have been guilty of it." Who can think that our divine Teacher, who never spoke a word but to some good purpose, took pains repeatedly to inculcate this, which every one knew without his mention- ing it; and if they did not, it is a matter of no importance ; so that to assert it is but mere trifling. Who, I say, can imagine this? If Mr. M. will find another such instance in the whole Bible, or in any author of tolerable sense, he may be excused. OF SEVERAL PASSAGES OF SCRIPTURE. 331 He was surely driven to a hard shift, that when lie sovight a meaning to these words, he could find no better, if he rejected that which I had given. But he goes on to say, " They, indeed, did it in their hearts, but it lay concealed, hid under the cloak of h.igh pretensions to sanctity; but when they acted it out, the cloak fell otl", and their wickedness appeared to all the world. This acting out the wickedness of their hearts, we readily grant, was an aggravation of their sin. But how comes it to pass that all their sinfulness of heart and life," (i.e., of the inhabitants of Chorazin, etc.,) '' whereby they were more vile than the idolatrous heatlien, and most abominable Sodomites, is little or nothing compared with acting it out in this particular? Is the fountain nothing to the streams? The cause nolhing totheeflect? Is not this to invert the known and established rules of reasoning? " Here he speaks of these Jews as covering all their wicked- ness under the cloak of high pretensions to sanctity, and in the next breath speaks of their wickedness of life. So here are a set of men who are guilty of great sinfulness of life, 1. e., outward, open wickedness, and yet at the same lime hide all their wickedness of heart under high pretensions to sancti- ty. A strange sort of people, indeed I It is to be also remem- bered that he elsewhere speaks of these very persons as "re- formed sinners, who were awakened, broiight to consider, and in a measure to amend their lives." What, th(^n, does he here mean by sinfulness of life? But if they were never so sinful in their lives, to what purpose is it mentioned here, when he is speaking only of sinfulness of heart, of the "foun- tain," not of the " streams " ? Is sinfulness of life the; fountain, not the streams ; the cause, and not the effect ? As to his two questions here, the first has been answered already. Let these be as sinful in heart and life as Mr.. M. sup])oses, so that they were more vile than the most abomi- nable Sodomites, antecedent to their having opportunity to sin against, hate, and reject Christ, yet their acting out the wick- edness of their hearts in this particular way, had unspeakably more guilt and vileness in it than all their other sins put together. To say the contrary, is to speak dishonorably of Christ, and c<)ntrary to what he has said not only here, but elsev.here, and to other passages of Scripture, as has been shov/n. As to the other question, "Is the fountain norhing to the streams? " etc., I answer, I see not what relation tliis question has to that which is now in dispute. What Christ speaks of in the words before us are the exercises and exertions of wick- edness in hating and rejecting him; and these he says are so greatly aggravated, that all the exercises and acts of wicked- 332 EXAMINATION OF MR. M. S EVASIOi^S ¥ ness which they would or could be guilty of, had he not come and spoken to them, had been light, and as nothing, compared with these. So that what is liere said has no relation to wick- edness of heart, considered as distinct from all exercises of every kind, and antecedent to such, if there is indeed any such wickedness of heart in nature. In a word, if by the " foun- tain " he means that sinfulness of heart and life whereby the Jews were more vile than the idolatrous heathen, then by fountain and streams, cause and effect, he means the same thing, or rather has no meaning at all. Their sinfulness of heart and life by which they hated and opposed Christ, was no more the streams from the fountain than that wickedness of heart and life by which they were more vile than the idola- trous heathen ; and the former was as much the fountain and cause as the latter. But if by fountain and cause here Mr. M. means the wickedness of the heart distinct from all exercises, and antecedent to them, his question is quite foreign to the matter under consideration ; as the words of Christ have no relation to this, but to sinful exercises of heart in hating the Father and him; This, he says, was such a high degree of wickedness that all sins they could have been guilty of were as nothing to this. His next words are, " But what increases my surprise is, that in the passages above quoted from the author he seems to argue that the sinner's being restrained from acting out the wickedness of the heart in overt acts is as nothing; but what he is in his heart is all. Whatever particular ways of sin he has forsaken, yet on the whole he is more vile. And now, all the wickedness of the heart whereby the sinner is disposed to the act, if occasion offers, is little or nothing, if the overt act is restrained. Does the tables being turned really change the nature of things ? " Reply. Mr. M. here puts the charge upon himself, and is the sole cause of increasing his own surprise, and of the con- tradiction he would fasten upon me, by using the words overt acts, in an indeterminate, confitsed manner, and so as to mean one thing in one sentence, and quite another in the next. If, by overt acts, are meant external acts of sin, in distinction I'rom the voluntary exercises of the heart, I liave said that whatever overt acts the sinner is restrained from, he may, not- withstanding, be more guilty and vile in acting out the wicked- ness of his heart, in hating and opposing Christ, under great light and conviction of conscience, than he was when guilty of these overt acts in a state of ignorance and security. In this sense Mr. M. uses these words in the first sentence, unless he abuses me, and himself too. But where is the inconsistency OF SEVERAL PASSAGES OF SCRIPTURE. 333 with this, in representing the great sin of the Jews as consist- ing in hating and opposing Jesus Christ, so that all their overt acts of sin that they had been guilty of, or could be with- out this, were as nothing to it ? Is not this perfectly consistent ? Every reader who has sense and attention enough to read two plain sentences, must know it is. But Mr. M. has used the words "overt act," in the last sentence, in quite another sense, as meaning all the exercises of the mind whatever, in distinc- tion from the dormant principles of the heart, antecedent to all thought, motion, or exercise, " whereby the sinner is dis- posed to act, if occasion offers." Now I have said nothing about this through the whole section he is remarking upon. I speak of no wickedness of heart but what consists in thought and voluntary exercise, or the neglect of proper exercise when occasion" offers ; and therefore make no comparison between the one and the other. It is Mr. M., therefore, that has " turned the tables," and confused and surprised himself and his reader with his own mistake and inaccuracy. Before I leave this passage I would observe, that Mr. M., by representing the streams as nothing to the fountain, — meaning by streams, overt acts of sin, — has in a great measure spoiled his reformed sinner, about whom he says so much, laying a mighty stress upon his external reformation, as being sufficient to counterbalance all the greater guilt he contracts by his op- position of heart to immensely more light and conviction than he had. This external reformation now dwindles into little or nothing compared with the fountain of corruption that remains as great and with as much strength as ever. If he had kept this in view every where, we should not have heard so much of his poor, trembling, reformed sinner; nor so much said in his favor, how opposite soever is his heart to Jesus Christ and the gospel. I come now to consider the other passage of Scripture which I referred to in support of what I had advanced. It is this : " Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not. Woe unto thee, Chorazin; woe unto thee, Bethsaida; for if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell ; for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, that it shall be more tol- erable for the land of Sodom in the day of judgment, than for thee." 334 EXAMINATION OF MR. M.'s EVASIONS Mr. M. says, Christ has respect here only to the wickedness and hardness ot" heart the inhabitants of these cities were found guilty of antecedent to his preaching and working miracles among them, by which they had rendered themselves harder and more unimpressible by these powerful means than the inhabitants ol' Tyre and Sidon were. This he thinks to be certain from Christ's telling them that, if the same means had been used with the latter, they would have repented; and he hence concludes, also, that the repentance here spoken of, for the neglect of which he upbraids these cities, and which he says the Tyrians and Sidonians would have been brought to by these means, was not true repentance, or a repentance which implies any real love to God and hatred of sin, and turning of the heart "from it, but what he calls " a legal repentance, or repentance on natural principles." He thinks this is certain, "•' seeing our blessed Savior well knew that neither these means which they enjoyed, nor any other means, could ever bring them to a saving repentance, without an almighty power ex- erted in giving a new heart." He, therefore, gives the sense of this passage in the following words : " As if Christ had said, you have, by your own wickedness, wasted natural conscience, sinned away your moral sense, and rendered yourselves more unimpressible by the same motives and arguments to repent- ance, set in the same advantageous light, than the idolatrous Tyrians and Sidonians ; and, therefore, on that single account, your state is more wicked than theirs, and you are justly exposed to a more aggravated condemnation in the day of judgment than they." Upon this, I take leave to observe the following things: — 1. It is strange and unaccountable indeed, if Christ here sharply reproves the inhabitants of these cities for not repent- ing with a legal repentance, which implies in it no true regard to his character or opposition of heart to sin, and says not a word to them for their not coming to that repentance which John Baptist, his harbinger, and he himself, from the beginning of his ministry, had been inculcating and calling tljem to. John Baptist had sounded an alarm among them all, and loudly preached " repentance for the remission of sins." This was certainly saving repentance; and when John was put in prison, "Jesus came into Galilee (to these very cities) preach- ing the gospel of the kingdom of God, and saying. The time is fulfilled, and the kingdom of (lod is at hand ; repent ye, and believe the gospel." (Mark i. 14, 15.) Christ had been calling and urging them to true repentance in all his teaching, and by all his miracles; and it is ptn-fectly unaccountable and astonishing, if he now drops this demand, and says not a word OF SEVERAL PASSAGES OF SCRIPTURE. 335 to them by way oi" reproof for not hearkening to his calls and demands, and to what was the language of all his mighty works ; but reproves and upbraids them severely for something else, which he never expressly mentioned before, or called them to, but only as it is implied in true repentance, and which im])lies in it no true regard and obedience to him, and leaves them as really in a state of misery and ruin as ever. 2. The reason which Mr. M. gives why our Savior cannot mean saving repentance, is really as much of a reason why he cannot mean legal repentance; for he holds that this is not effected merely by means, but the influences of the Spirit of God are as necessary to bring men to legal repentance as they are to bring them to saving repentance; and he represents that a very dangerous and hurtful doctrine that teaches that legal repentance is not produced by the Spirit of God. Mr. M. must either espouse this new divinity, or his argument will prove that Christ did not mean legal repentance ; for according to his own doctrine, " our blessed Savior infinitely well knew, that neither these means they enjoyed, nor any other means, could ever bring them to" legal repentance "without an al- mighty power exerted" by the common influences of the Spirit of God, in a work of awakening and conviction. His argument, therefore, is good for nothing, or rather much worse than nothing, because it proves too much ; and he is guilty of gross self-contradiction in using it as he does. 3. The whole of what he says here is in direct contradiction to the truth of the case, according to the history the evan- gelists give, and contrary to what he asserts elsewhere. He, speaking of what Christ says of the unclean spirit, which is cast out and afterwards returns and finds the house swept and garnished, etc., (Matt. xii. 43-45,) observes, " By the house empty, sv^'ept, and garnished, is represented the state of an awakened, reformed sinner when wickedness as to the actings of it is restrained, the unclean spirit gone out. This is applied to the Jewish nation : Even so shall it be also with this wicked generation, i. e., they who were awakened, brought to consider, and in a measure amend their lives by the preaching of John Baptist, Christ and his apostles, and by the mighty works done among them." Here you see these very persons are awakened and reformed, and brought to a legal repentance by the preaching of John Baptist, Christ and his apostles, and by the mighty works done among them, who, he says in the pas- sage under consideration, were not awakened, and did not reform by all this preaching, and these mighty works ; and that this is the very thing of which Christ upbraids them, as that in which they appeared to be worse than the inhabitants of Tyre 336 EXAMINATION OF MR. M. S EVASIONS and Sidon. What, is now bocoine of his argument to prove that the Jews were worse than the Socloniites "on this single account," that they were not brought to legal rejjentance by Christ's preaching? He has quite confuted it himself, by de- claring this was not true of them, but that* they did in fact repent; and in this he is supported by the history the evan- gelists give of the matter. He, therefore, has not hit on the true meaning of this passage; and "another must be sought," But I proceed to observe, — 4. If the sense which he has put upon this passage should be allowed to be true, however inconsistent it is with the evangelists, and with himself, yet it stands full to the purpose for which I quoted it, viz., to prove that they are the most guilty and vile who enjoy the most light, and rebel against it. For if these Jews were worse than Sodom antecedent to Christ coming among them, their greater guilt did not consist in their open profligacy and wickedness, for in this Sodom doubtless exceeded them, but in their abuse of greater light and advantages, and by this means bringing themselves into a more guilty, hardened state. But as the case stands, and as Mr. M. says it in fact was, it is exactly to my purpose. Here is an instance of sinners "who were awakened, brought to consider and to amend their lives," who are declared by Christ himself to be more guilty and vile than the abandoned profligates of Sodom, purely because they remained impenitent and rejected him, under all their awakenings, convictions, and external reformations. The inhabitants of these cities had been for a long time thoroughly reformed from idolatry, to which their fathers were so much given, and were punctual and zealous in attending the instituted duties of worship and religion. They did not practise the abominable vices of Sodom. And they had been greatly alarmed and awakened, and reformed in their external conduct, by the preaching of John. They flocked to him in crowds, and were baptized, confessing their sins, and earnestly asking the important question, "What shall we do?" And, when Christ came to preach among them, they flocked to him from all quarters, and heard with great attention, admiration, and applause. " iVnd Jesus returned in the power of the Spirit into Galilee, and there went out a fame of him through all the region round about. And he taught in their synagogues, being glorified of all." (Luke iv. 14, 15.) But, notwithstanding all this, they did with one consent reject the message that Christ brought to them, and refused 1o repent and believe the gospel. And for this impenitence and OF SEVERAL PASSAGES OF SCRIPTURE. 337 unbelief, persisted in, under all this light, awakening, convic- tion, and reformation, and while these mighty works were wrought in their sight; for this, I say, Christ upbraids them, and tells them that, " on this single account," notwithstanding all their convictions, fears, and reformations, and attending on his preaching with affection, admiration, and applause, they were worse, more guilty and vile than open, gross idolaters, or even Sodom itself. And not " that they had, by their own wickedness, wasted natural conscience, sinned away their moral sense, and rendered themselves more unimpressible by the same motives and arguments to repentance, set in the same advantageous light, than the idolatrous Tyrians and Sidonians." This saying of our Lord was doubtless very shocking, offen- sive, and provoking to the inhabitants of these cities; nothing could be more so, especially to the scribes and Pharisees, and to every one who had as favorable an opinion of the " awak- ened, reformed sinner," who yet persists in impenitence, and obstinately rejects Jesus Christ, as Mr. M. has. And no won- der if on this occasion they mentioned all the dreadful absurdi- ties of this principle, and uttered all the exclamations that are found in Mr. M.'s book, or something like them. " Strange absurdity this! Strange divinity, indeed I Nor is it in our power to doubt, that the grand enemy of the Messiah and precious souls put his hearty amen to it. Thrice amazing I" After all, I cannot think the inhabitants of Capernaum came up to the character of the awakened, convinced sinner of which I spake. They had not that degree of light, and were not so fully convinced in their consciences that Jesus was the Christ, nor did they so clearly see their inexcusableness in rejecting him, and the dreadful consequences to them, etc., as the awakened sinner does, of whom I speak. But, as such a sinner is as really an impenitent as they were, and does as fully reject Jesus Christ as they did, and that under immensely greater light and conviction of conscience than they had, how much more guilty is he than the Sodomites, or even than the inhabitants of Capernaum, who were themselves so much worse than those of Sodom ! When our Savior says to Chorazin and Bethsaida, " If the mighty works which have been done in you had been done in Tyre and Sidon, they would have repented long ago in sack- cloth and ashes," I suppose we are not to understand him as asserting that this would certainly have been the efi'ect of such means being used with the inhabitants of these cities, as if he spake in the character of the omniscient God, as certainly knowing what in all cases would be. But he is here to be VOL. III. 29 338 EXAMINATION OF MR. M.'s EVASIONS considered as speaking as a man, (and he was no more than a man in their view to whom he spake,) and after the manner of men, viewing and judging of this matter according to hu- man appearance and probabihty. As if he he had said, " Who could have thought that you would not repent and believe the gospel, before whose eyes such mighty works have been done for your conviction. If such things had been done among men of -the worst character, even the inhabitants of Tyre and Sidon, surely they wonld have repented immediately. It would be natural to expect, and be confident that this would be the effect." If the words are understood in this sense, they will be very agreeable to some other passages in the Bible. " For he said, surely they are ray people, children that will not lie : so he was their Savior." (Isa. Ixiii. 8.) Here God is represented as putting confidence in his people, that they would be faithful to him, according to their profession, vows, and engagements ; and so is represented as speaking only after the manner of men ; for as the omniscient God, he knew they did fie, and would break all their promises. The following passage, I think, is exactly parallel to this under consideration : " For thou art not sent to a people of a strange speech, and of a hard language, but to the house of Israel ; not to many people of a strange speech and a hard language, whose words thou canst not understand; surely, had I sent thee to them they would have hearkened unto thee." (Ezek. iii. 5, 6.) Christ's design was to represent to them their folly and ob- stinacy in a way that was suited to their conviction, and to stop their mouths. And what was better suited to do it, than to observe to them the confidence any one would have, before the trial, that those who, in their view were the worst of men, and whom they held in the highest contempt and abhorrence, would have been brought to the deepest repentance, by the same means under M'hich they had continued obstinately impenitent ? Before I leave this passage, I would observe, that our Savior does not ground his assertion that it should be more tolerable for Tyre and Sidon at the day of judgment than for the inhab- itants of these Jewish cities, upon this — that the former would liave repented had the mighty works been done in them which were done among the latter. This Mr. M. takes for granted in afi he says, but, I think, without any reason. If this had been the case, the word would have been, " Therefore I say unto you it shafi be more tolerable," etc., and not " But I say unto you," etc. Christ tells them, that if the same means had been used with these wicked cities, which these Jews did most abominate and contemn, that had been used with them, any OF SEVERAL PASSAGES OF .SCRIPTURE. 339 one would be confident they would have repented, as best suited to strike conviction into their minds, and make them reflect on their own amazins^ unreasonableness and obstinacy. And then goes on to say, " But I say unro you," etc. As if he had said, " But, be this as it will, whether they v\^ould have re- pented or not, I have one thing to say to you which you may depend upon as infallibly certain ; however abominably vile and wicked you think these cities to be, you are much more guilty than they, and they shall have a lighter punishment than you, when every thing shall be adjusted according to the truth." But let it be remembered that whether I have given the true sense or not, it does not affect the matter in dispute be- tween Mr. M. and me ; for, be this as it will, it is certain the sense he has given, in order to oppose me, cannot be right; which I conclude has been sufficiently proved. The last text mentioned must now be attended to. " The gospel is a savor of death unto death, in them that perish." I referred to this Scripture to prove that all means used with sinners, all light and advantages they have had, and therefore all light and conviction of conscience, if they con- tinue impenitent and perish, will turn against them and ag- gravate their condemnation ; and said, " consequently the more light and conviction men have, the more their attention is awakened to the things of the gospel ; and the more means they attend upon, and are used with them, while they con- tinue obstinately to oppose light and truth and reject the offers of the gospel, the more guilty and vile, and the greater crimi- nals are they in God's sight." Before I proceed, I beg leave to take notice, that Mr. M., when he quotes these words, hav- ing transcribed the following, " While they continue obsti- nately to oppose light and truth, and reject the offers of the gospel," stops here, and adds, " i. e., while they continue unre- generate, as the author explains himself." This he seems to add out of his great tenderness to the awakened, unregenerate sinner, to quality my words, as if they set the sinner in too bad a light, and as if to be barely unregenerate was a more innocent, harmless character than these words represented. He puts in this softening expression, as he seems to think it, whenever he has occasion to quote the words in which I rep- resent the state and exercises of the unregenerate, even under the highest awake4iings and convictions. A plain evidence this, among a hundred others, that he does not think the awakened, unregenerate sinner does obstinately reject the offers of the gospel. But why then did he not speak this out plainly, and expressly oppose me on this foot, which is really the turning point, and the only dispute between us? He 340 EXAMINATION OF MR. M.'s EVASIONS, ETC. might then, perhaps, have been more consistent with himself, whether he had gained his point or no. But let us attend to what he observes upon this passage of Scripture to show that it is not to my purpose. This is in the following words : " Were it never so fully conceded that those that perish from under the external light of the gospel do thereby fall under a more aggravated condemnation, yet this would be nothing to the author's purpose, because this may be the case with multitudes, that they reject the external light of the evidence of the truth of the gospel with scorn and de- rision, without ever being awakened or reformed by it; so the gospel may be a savor of death unto death, unto thousands that never were one of them a proper subject of this debate, because never awakened to reformation and amendment of life." This passage is somewhat dark to me, I own ; but if I have understood it, the meaning is this : though it is granted that the gospel becomes a savor of death unto them that perish from under it, yet it does not follow that it is so to them who are awakened and reformed ; because this may be true of thousands under the gospel, who do reject it with scorn. If any thing is proved by this, I think it is, that the awakened and reformed do not any of them perish ; so these words have no relation to them, but only to those who reject the gospel with scorn. They, indeed, perish, and the gospel is a means of aggravating their condemnation. If any of the awakened and reformed perish, then the gospel is a savor of death unto death unto them ; for it is so to all that perish, be they awak- ened and reformed or not. Indeed, I do not wonder if Mr. M. thinks the awakened, humbled, reformed, unregenerate sinner, who honestly attempts to be obedient, and lies at the foot of sovereign mercy as his only hope, does never perish, though he allows there are no promises made to such. Our Savior divides all under the gospel into those who do evil and hate the light, and con- sequently shall fall under an aggravated condemnation ; and those who love and obey the truth, and so shall be saved. Mr. M. insists upon it that his awakened, reformed sinner does, not belong to the former class, as has been observed ; therefore will not be condemned. What he says here is of the same tenor. St. Paul divides all into them that shall perish, and those who shall be saved ; and Mr. M. says, the awakened, re- formed sinner is not to be ranked among the former, therefore shall be saved. I shall finish this section when I have taken notice of one passage more under this head. Mr. M. says, " Another mis- EXAMINATION OF SOME OF MR. M.'s ARGUMENTS, ETC. 341 taken way in which the author argues his point, as it appears to me, is determining the degree of man's wickedness, merely from the degree of light sinned against, without any regard had to the degree of the strength of his bias to sin." I cannot say how this happened to appear to Mr. M. However, I think it did not " appear to him " from any thing that I have said. To illustrate this remark, he supposes two persons with different degrees of bias to sin, under the same degree of light; and concludes that he who has the strongest bias or inclination to sin is the greatest sinner. This is granted ; but I have said nothing that relates to such a case. I am speaking of the same sinner, having different degrees of light at different times ; in which there is no room for the sup- position of different degrees of bias, unless we suppose that his bias to sin increases as the light of his conscience does. And this supposition is so far from rendering my argument inconclusive, that it greatly strengthens it. And if I any where speak of two sinners, representing him as the greatest who has the most light, it is supposed that their natural pow- ers, advantages, and bias to sin are in all other respects equal. SECTION V. In which several Tilings which Mr. Mills says in Favor of the Negative are examined. Mr. Mills has mentioned several things which he intends as arguments against what I have advanced, though they are not formally proposed as such ; which, as they are, perhaps, as weighty as any he has offered, and will probably have more influence on the minds of many of his readers to prejudice them against me and the doctrine I have advanced than all he has said in his book besides, it seems necessary in the first place to consider them. One argument of this kind, which he holds up to view, and harps upon abundantly from the beginning to the end of his piece, is, that the doctrine I advance is new. He makes his first attack upon me with this weapon. In his first sentence, after he has, in his own words, stated the doctrine he means to oppose, he has these words : " I must say, the divinity here exhibited appears to me strange and new; never before ad- vanced in the Christian world, by any divine of tolerable sense and reputation, so far as my acquaintance reacheth." And as he thus begins, he holds up the cry of new divinity to the end of his book. 29* 342 EXAMINATION OF SOME OF MR. M.'s ARGUMENTS This has, indeed, been often objected to doctrines that have been advanced, and many are so weak and foolish as to be ready to reject any thing that is proposed, which is to them strange and new ; because neio, erroneous, and wrong, are with them synonymous words. This was objected against Christ and his apostles. This was a grand objection against the reformation from popery. And it is now a sutKcient objection against any doctrine advanced by any divine in the church of Rome, that it is new, — never before advanced by any of the fathers. And this has always been the cry, whenever there has been any attempt to bring on a reformation in doctrine or manners, — " These are new things, therefore wrong, and not to be received." Mr. M. himself has not forgotten, I conclude, that he has been often, in a way of reproach, called a neiv llg-ht. And as he has had so much to teach him what influence this now has with too many, and must be sensible that it is quite sufficient to set them against a man and his doctrine, to tell them he has published strange and new divinity, his making use of it as he has done is not only very weak, but is quite unjustifiable and wrong. For this is in a high degree impos- ing on such, and confirming them in a prejudice which every public teacher ought to guard against and endeavor to eradi- cate to the utmost of his power, as it can never do any real good, and has proved infinitely mischievous in ten thousand instances, and will always be improved against the discovery of new truth, and the increase of light and knowledge in the church of Christ, which is so much predicted in Scripture, and is so greatly to be desired. And Mr. M. is yet more inexcusa- ble and culpable if he has raised and kept up this cry of 7iew divinity with a design to avail himself of this too common prejudice among mankind, the more eflfectually to run down and raise the popular cry against the man and the doctrine which he had undertaken to oppose. Mr. M., perhaps, thinks he has given sufficient caution on this head, in that when he speaks of my doctrine as " quite new," he adds, " and therefore requires the greater caution not to admit of other than clear and demonstrative Scripture evidence and proof for the confirmation of it." But what he has asserted here is directly contrary to truth and all reason. We ought always to exercise so much caution as never to admit any doctrine as true without good evidence; and all doctrines proposed to us as true, whether old or new, are to be carefully examined and tried in the light of Scripture, and not to be received unless we judge them supported by that un- erring rule; and in this inquiry and examination, their being old or new ought not to come into consideration, so as to IN FAVOR OF THE NEGATIVE. 343 have the least weight with us, on one side or the other. It is no argument at all that a doctrine is true, because it has been long received as such ; nor is it the least evidence that a doc- trine is not agreeable to Scri})ture, that it is " quite new, and never before advanced." And, therefore, both old and new are to be examined Avith equal caution, and the latter to be as readily admitted as the former, if it be equally agreeable to Scripture. And if any one uses greater caution in examin- ing and admitting one or the other, either because it is new or because it is old, he so far is governed by unreasonable prejudice. The word neiv ought not to be mentioned in such an inquiry. Therefore, Mr. M. cannot be justified in any thing he has said on this head ; but is answerable for all the prejudice he has by this means excited in the minds of any against the author and doctrine he opposes, and for all the odium this outcry has raised. The church has yet been in its infant state as to knowledge. The Bible is in no measure understood as it will be, when it shall be properly and thoroughly attended to. Many things which have been held for truth by long prescription will be exploded, and new truths will rise into view. " Many shall run to and fro, and knowledge shall be increased." " Every scribe which is instructed into the kingdom of heaven, is like a man that is a householder, which bringeth forth out of his treasure things new and old." And shall any one of these professed scribes raise a cry against another merely because he brings forth new divinity ? But this charge and outcry will appear worse, and more injurious still, if the fact is not true, and the doctrine I have advanced is indeed not new divinity, but has been often taught, though not just in my words, or in so express and particular a manner as I have done, by many old and noted divines. They have all asserted it in effect who have taught that the sum of all sin lies in the exercises of the heart, and that unbelief, or rejection of Jesus Christ, is beyond comparison the greatest sin that men can be guilty of; and that the awakened, convinced sinner does reject Christ with as great strength and obstinacy of heart as ever, under all his light and conviction, which does amazingly aggravate his sin. Was it a matter of importance enough to call for it, a volume of collections to this purpose, from many eminent divines that have been long dead, might be published. But this would be labor in vain, as it would not be the least evidence that the doctrine I ha\e published is true, or afford the least degree of reason why it should be re- ceived with less caution than if it was in direct opposition to all the divines that ever lived. However, for M. M.'s satisfac- 344 EXAMINATION OF SOME OF MR. M.'s ARGUMENTS tion, and to calm his mind, which has been so greatly agitated and troubled about this " strange, new divinity," which ap- peared to him "too strange to be true," I will make a quota- tion or two from one who I trust he will own was a "divine cftolerable sense and reputation." It is no less or later a divine than Dr. Owen. He, speaking of awakened, convinced, reformed sinners, under a work of the law, says, " The spring of sin is not dried up, only the streams of it are turned another way. It may be the man is fallen upon other more secret, or more spiritual sins ; or if he be beat oft" from them also, the whole strength of lust and sin will take up its residence in self-righteousness, and pour out thereby as filthy streams as in any other way what- ever." Again, speaking of endeavors of the unregenerate to mortify sin by prayers, fasting, etc., he says, " Sin is not mor- tified ; no, nor the power of it weakened ; but what it loseth in sensual, in carnal pleasures, it takes up with great advantage in blindness, darkness, superstition, self-righteousness, foul pride, contempt of the gospel, and the righteousness of it, and reigns no less than in the most profligate sinners in the world." To this may be added the opinion of some later divines. President Edwards says, " It is very manifest by Scripture and reason, that for men to live in enmity against God and Christ, and in wilful unbelief and rejection of Christ, (as the Scriptures teach is the case with all unsanctified men under the gospel,) is to live in some of the most heinous kinds of wickedness, as is allowed by all Calvinistic divines in general, and by Mr. Stoddard in particular, who says, 'You cannot anger God more by any thing than by continuing in the neglect of Christ. This is the great controversy God has with sinners ; not that they have been guilty of these and those particular transgres- sions, but that they abide in the rejection of the gospel.' " And again he says, " The great sin that God is angry with you for, is unbelief. Despising the gospel is the great, provoking sin." President Edwards says, moreover, " The truth is, that as long as men reject Christ, and do not savingly believe on him, how- ever they may be awakened, and however strict, and conscien- tious, and laborious they may be in religion, they have the wrath of God abiding on them, and they are his enemies, and the children of the devil; and they are then especially provok- ing to God, under those terrors, that they stand it out against Christ, and will not accept an offered Savior, though they see so much need of him." Here are not only two of the most noted divines not against me, but expressly on my side of the question, but Calvinistic IN FAVOR OF THE NEGATIVE. 345 divines in general, so far as President Edwards's judgment is to be relied upon with respect to this fact. I have transcribed this partly to enlarge INlr. M.'s acquaintance, that he may no longer be able to say the divinity I have exhibited was "never before advanced in the Christian world by any divine of toler- able sense and reputation, so far as my acquaintance reacheth." After what I have said above it will perhaps be needless to observe, that I do not make these quotations because I u^ould not be thought to have published any thing new. I now de- clare I had much rather publish new divinity than any other. And the more of this the better, if it be but true. Nor do I think any doctrine can be "too strange to be true." I should think it hardly worth while to write if I had nothing new to say. And if I am so unhappy as to live in an age in which I must be condemned merely because I bring certain strange things to tiieir ears, I will appeal from them, and from Mr. M. in particular, to the happy people who shall live in the last days, who will be thankful to every one who has cast in his mite towards the overthrow of error, however long established, and the discovery of truth, however new and overlooked by all generations before ; and will look on him as an enemy to the church and to mankind who has used his inlluence to stifle and suppress every or any new truth, because he had never heard or thought of it before. Another argument against me is, that the doctrine I have advanced is not only new, but directly contrary to the opinion of many eminent fathers and divines ; and among the rest, " the late President Edwards, who will," says Mr. M., " serve, I suppose, instead of many with our author." Answer. This argument appears to me of no more weight than the former. The opinion of no man or body of men, however great and renowned in their day, ought to have the least weight with us in our inquiries after the truths of the gos- pel. He who pays the least regard to this, or is in any degree influenced by it, gives himself up to a very uncertain, fallible guide ; and if he is not led wrong, but believes what is real truth, merely upon the credit and testimony of others, it will be of no more saving advantage to him than if it was not true ; for such implicit faith is no better than no faith at all. Besides, it is a great abuse of any divine who is dead, to rely upon him or quote him as an authority, who knew himself to be fallible, and would be very sorry to have his mistakes received as truth, merely because he was so unhappy as to publish them. He, therefore, may be justly censured who quotes any father, or number of fathers, as an authority, or of the least weight to support what he holds, or run down what he opposes. It is 346 EXAMINATION OF SOME OF MR. M.'s ARGUMENTS much worse than childish trifling; it is an abuse of the public, and tends to upliol(J j)eople in lliat which they are very prone to, and has proved pernicious to thousands, viz., relying on the opinion ot" others, especially those who have had the character of sound and great divines, without examining for themselves. But,— 2. It does not appear evident to me that the divines Mr. M. has quoted against me do say any thing really contrary to what I have advanced. If it is an abuse to quote an author as an authority to support or oppose any doctrine, it is yet much more injurious to misunderstand them, and produce them to oppose a doctrine which they never meant to oppose. Therefore, though the matter in chspute between Mr. M. and me is not in the least degree to be determined by them, and it is really no matter, in this view, on which side of the question they are, yet it is but a piece of justice to them to remove the misrepresentation when their words are quoted in a sense which they never meant. Mr. M.'s quotation from the Westminster and Savoy con- fessions is in the following words : " Works done by unre- generate men, although, for the matter of them, they may be things which God commands, and of good use both to them- selves and others ; yet, because they proceed not from a heart purified by faith, nor are done in a right manner, according to the word, nor to a right end, the glory of God, they are, there- fore, sinful, and cannot please God, or make man meet to receive grace from God ; and yet their neglect of them is more sinful and displeasing to God." Mr. M. says, " This last clause, taken in a compound sense, is denied by Mr. Hopkins." I confess I know not what sense that is which he here calls a compound sense, unless it be a sense compounded of the author's sense and Mr. M.'s. It does not appear, I think, that this clause, taken according to com- mon sense, has ever been denied by me. All they say is, that the practice of these things which are externally right, is less sinful than the neglect of them would be, other things being equal ; and I say nothing contrary to this. They do not say that he is the least sinner, less guilty and vile in all cases and in every instance, who attends on those external things, than he might be in the neglect of them. Nor is this true. A person may put on all external sobriety and religion out of enmity to Christianity, and with a design to put himself under advantage thereby to overthrow it more eti'ectually. In this case, I suppose all will grant he is as sin- ful and vile as if he had lived in the neglect of these things. II' a person believes in his conscience it is wrong and very IN FAVOR OF THE NEGATIVE. 347 sinful for him to attend the externals of religion, and tliat God forbids hi«i to do it, his doing these things in this case would be more sinlul in him than the neglect of them. The passage under consideration (Mr. M. will grant) has no respect to such instances as these ; so affirms nothing about them. But it has as much respect to these as to the case I have stated in my section on means, I state a particular case, in which I say the unregenerate sinner is more guilty and vile, even though he reforms all external ways of sin, and performs all external duty, than he was when he did not so ; at the same time I expressly assert that his greater sinfulness does not consist in his reformation of external sins, but in something else, quite independent of this. Is this to assert, attendance on these ex- ternals is not in itself considered, other things being equal, less sinful ? Surely, no ; nor any thing like it. Therefore, I do not contradict what the assembly of divines here assert. I do not say that the awakened, convinced sinner would not be more guilty in continuing in external wickedness and the neglect of external religion than he is in his external reformations, but that he is now more guilty and vile, all things considered, than he was in a state of ignorance and security, whatever alteration there is in his external conduct. How Mr. M. came to think I had denied what is asserted in the passage quoted, I caimot tell. Perhaps he will unfold the matter when he comes to explain his compound sense; until this shall be done, I must say, " No consequence, and wait for light." Before I leave this passage I would just observe, that though it contains nothing in opposition to what I have asserted, Mr. M. has advanced things in his book which I think are directly contrary 1o it. Here it is said, " They" (i. e., works done by unregenerate men) "are sinful, and cannot please God." But Mr. M., speaking of Ahab, says, the Lord took a favorable notice of his doings; and he speaks of God's express appro- bation of Jehu, and the congregation of Israel in the wilder- ness for what they did while unregenerate. Surely, to say that the doings and works of the unregenerate cannot please God, and to say that God takes a favorable notice of thein, and approves of them, are as contrary and opposite propo- sitions as any can be. To say that God approves of that with which he is not, and cannot be pleased, is a flat contra- diction, and is just the same as to say, God cannot be pleased with that with which he actually is pleased. In this passage it is also said, that the works and attain- ments of the unregenerate do not make a man meet to receive grace from God. Mr. M., in direct onjiosition to this, has la- bored through several pages to prove that the unregenerate do, 348 EXAMINATION OF SOME OF MR. M.'s ARGUMENTS by their exercises and works, get nearer to true grace or holi- ness, or in the state of their mind nearer to that of good men. I do not mention Mr. M.'s opposition to " the testimony of so. many Calvinistic divines" as any evidence that he is not right. That he has herein grossly erred from the truth, I trust will appear evident enough before I have done ; though his contradicting these divines is no evidence against him at all. I observe this only to show his self-contradiction, in that he with high approbation quotes a passage as being directly against me, and then repeatedly contradicts it himself; so that when the matter comes to be examined, it stands not at all against me, but directly against himself. We will now attend to what he has quoted from President Edwards. He says, " He is so express to the point as if he had wrote on purpose to confute the doctrine I am opposing." His words are, " The exercise of natural conscience is such and such degrees, wherein appears such a measure of awakening or sensibility of conscience, though it be not of the nature of real positive virtue, or true moral goodness, yet has a nega- tive moral goodness, because in the present state of things, it is an evidence of the absence of that higher degree of wick- edness which causes great insensibility, or stupidity of con- science." That the author in these words has no respect to the doc- trine Mr. M. is opposing, and much less says any thing on purpose to confute it, will be evident, if the following things are well considered : — 1. He is not here speaking of that light and conviction of conscience which the unregenerate sinner has in a work pre- paratory to regeneration and conversion, but of that sensibility and those dictates of conscience which most men have in a greater or less degree, even heathen as well as those that are under the light of the gospel, which suggest to them in general what they owe to God and to their neighbors, and the reason- ableness of God's law, which may be called the law of nature. He is here dealing with those men who insist upon it that these dictates of natural conscience are true virtue, and hence infer that all men are naturally virtuous in some degree. He is here giving the reason why these dictates of conscience have been mistaken for true virtue. They with whom he is con- cerned here never speak of that peculiar kind and degree of awakening and conviction of conscience which sinners under genuine conviction have. They are so far from mistaking such conviction for true virtue, that they rather look upon it to be gross delusion, grounded on quite wrong and false no- tions of things. President Edwards, therefore, has not this IN FAVOR OF THE NEGATIVE. 349 awakening and conviction in view, nor has any respect to it in these words ; therefore, his words do not confute any thing which I have said concerning that to which they have no reference. 2. President Edwards is here speaking of those dictates of conscience which are regarded and obeyed, in a great measure at least, in the view and apprehension of him who is the sub- ject of them. Surely he does not mean to assert that however the dictates of conscience are disregarded, opposed, and sinned against, yet this conviction is an evidence that he who has them is not so great a sinner as he who commits the same sins in ignorance, and not against his conscience. If he does, these words are as much against Mr. M., and almost every body else, as they are against me. But I am speaking of an awakening and sensibility of conscience, which is perfectly opposed and sinned against. It is, therefore, certain, that he has no refer- ence to the convinced sinner of whom I speak ; and what makes this more certain, if possible, is, that when he is ex- pressly speaking of such an awakened, convinced sinner, he represents him as guilty of the most heinous kinds of wicked- ness, and especially provoking to God, as has been shown. In one word, he here speaks of different persons under the same degree of light and advantage every way. This light makes impression on one and not on the other. In this case it is evident that the former is not so much blinded and hard- ened by sin as the latter, so is an evidence of a higher degree of sin in the latter than in the former. But what is this to the awakening and convictions of conscience, which are brought on not by the mere force of external means but by extraordi- nary influences on the mind, counteracting and repelling the influence of that wickedness of heart which had before held the mind in blindness and security ? Not a word is said about such a case as this ; therefore, nothing to the purpose for which Mr. M. has made the quotation. 3. Let it be observed that the words here quoted, taken in the sense in which Mr. M. understands them, are directly against himself. He speaks of this awakening and sensibility of conscience as taking place in an ordinary and common way, and as common to all in whom it is not weakened and sup- pressed by a course of opposition to it. Therefore it is not brought on the mind, and wrought in it, by any influences of the Spirit of God. K, therefore, he is here speaking of that awakening and conviction which is preparatory to conversion, he supposes no special agency of the Spirit of God in this, and implicitly denies it; which Mr. M. repeatedly speaks of as a dangerous error. Mr. M., therefore, by quoting these words, VOL. III. 30 350 EXAMINATION OF SOME OF MR. M.'s ARGUMENTS in the sense he puts upon them, and with approbation, is guilty of self-contradiction, as he was in the former instance. I come now to the last argument of this kind which Mr. M. makes use of against me. It is in one word this, that I have joined with Sandeman ; so far, at least, as to be on his side of the question, and favor what he has advanced in what Mr. M. undertakes to oppose. Of this he takes care to remind the reader in the first sentence, after he has stated what he says I have asserted. " I must say the divinity here exhibited ap- pears to me strange and new, never before advanced in the Christian world by any divine of tolerable sense and reputa- tion, so far as my acquaintance reacheth ; unless something of a like complexion is to be found in the letters on Theron and Aspasio, ascribed to Sandeman, who has well nigh con- demned all other divines to establish himself and his party as the only true church of Christ upon earth, which it is said, hath for many ages been concealed in the wilderness, but now lately hath appeared in them, agreeable to other enthusiastic visionaries." Sad, indeed, to be guilty of saying that which looks like any thing, which has been published by such a man! He has endeavored to keep this in view to the end of his book ; and in his concluding paragraph, says, " I have not been able to persuade myself but that some things have by him (the au- thor he is opposing) been carried too far in favor of what is commonly called the Sandemanean error." Thus I am ranked wdth Sandeman in front and rear. I cannot persuade myself that Mr. M. thought this ought to have the weight of a feather in determining whether what I have asserted is right or wrong. This argument, however, will have more influence on the minds of many of his readers than all that he has said besides. Mr. M. could not be insensible of this; and if he has taken this method, and said these things with this view, and on pur- pose to raise an odium, and gain any advantage to his cause by this means, he cannot be excused. But of this the reader will jndge. I know not what foundation or good reason Mr. M. had to mention Sandeman's name in this controversy. Mr. S. says not one word, that I have observed, relating to this point in any of his writings. Nor is there any reason to conclude that what I have asserted is more agreeable to him than to Mr. M. I claim no alliance to him, nor he to me, that I know of. I have thought, and still think, that the faith and holiness w^hich he teaches are not the faith and holiness which are inculcated in the New Testament; but essentially defective, and even opposite to the whole of divine revelation ; so quite subversive IN FAVOR OF THE NEGATIVE. 351 of true Christianity. He has, however, said many things very well, and some by which many public teachers stand justly corrected. And it" he must be branded with holding the San- demanean error who agrees with Sancieman in any point, or says any thing " of a like complexion " with something which he has written, who, then, shall escape ? By all I can learn, my section on means is no more agree- able to Sandeman and his followers than to Mr. M. Mr. M. approves of the nine first sections, but finds great fault with the tenth ; and so does Mr. Sandeman. Herein they agree. And it would not be a dilficult task to show that Mr. M. agrees with him in many more points than I do ; and there is evi- dence enough that he has a much better opinion of the man and the religion he teaches than I have, and that Mr. S. is much more friendly to him than to me, and rather takes his side in the controversy between us. What reason, then, had Mr. M. to raise such an outcry through all the country, and insinuate to the world that I held the Sandemanean error? Was it because he knew that this would make many stare at me, as some dreadful monster ? When I have attended to this method Mr. M. has taken in his dispute with me, and the way in which he has managed it, which seems almost peculiar to himself, and how he has not only tacked Sandeman upon my back and took care to keep him fast there, and held him up in sight from beginning to end, but has also ranked me with Arminians and Quakers, yea, with the devil himself;* I say, when I have attended to this, it has brought to my mind the method the Roman Catholics have often taken with Protestant martyrs who were con- demned to be put to death ; that is, to place a large cap on their head, on which are painted a number of hideous monsters and ugly devils, on purpose to raise the indignation of the crowd against them. It is to be observed, however, that they do this to those only who they really think deserve such treat- ment, they being in their view as bad, at least, as the devil himself; whereas Mr. M. has done all this to his " dear brother and worthy author, and one whom he highly esteems." * Page 21, speaking of my book, he says, " Nor is it in my power to doubt that the grand enemy of Christ's cause and precious souls puts his hearty amen to it." 352 MR. M.'S ARGUMENTS TO PROVE THE NEGATIVE SECTION VI. In which Mr. Mills's four Arg^rments to prove the Negative are considered and refuted. Mr. Mills has reduced his arguments against what I have advanced to four general heads, which I shall consider in the order in which he has placed them. His first argument is founded on the absurdities which he says will follow from what I have asserted, three of which he particularly mentions. The first he states in the following words : " If the principle advanced be true, there is no possibility of the profligate sin- ner's becoming less vicious in the state of his mind, whatever be the wickedness he lives in the practice of, by any reforma- tion of life while unregenerate ; because reforming in any in- stance supposes the increase of internal light and sensibility of conscience; and then, according to this new principle, he is undoubtedly, on the whole, more vile, odious, and abomina- ble in God's sight than he would have been had he continued secure and at ease, going on in his sins." It appears, from what I have said already, that this is not a just consequence from that which I have asserted. For every instance of reformation of life does not suppose an increase of internal light. The profligate may reform his life from world- ly motives, or by the removal of the temptation and opportu- nity, etc., without having any more light and conviction of conscience than he had before. Or, he may have light and conviction of conscience enough to lead him to reform his life, and yet not be the convinced sinner of whom I speak, as has been observed before. This, therefore, is not an absurdity (if it is one) that is contained in the doctrine I have advanced, but is wholly grounded in the misrepresentation he has made of it. I have, indeed, asserted that the awakened, convinced sinner whom I describe is more guilty and vile in the exercises of his mind than he was in a state of ignorance and security, what- ever is his external reformation. This is the principle itself which I hold. And what Mr, M. mentions as an absurdity no more follows from this proposition than it does from any other that ever was thought of. If there is any absurdity in the case, it lies in the proposition itself; if there is no absurdi- ty in this, no absurd consequence can be drawn from it ; un- less the absurdity consists in its being a forced and unjust consequence. In this sense, I acknowledge Mr. M. has made CONSIDERED AND REFUTED. 353 out a very strange and monstrous absurdity indeed. But as it is one entirely of his own make, I choose he should have all the credit of it. Is there any absurdity in saying that a profligate may re- form his external conduct in such circumstances and with such views and exercises of heart, as on the whole to be more guilty and vile than he was before? If not, then there is no absurdity in what I have advanced on this head. I assert that it is impossible for a sinner not to grow more guilty and vile than he was before, whatever alteration takes place in his ex- ternal conduct, if he goes into a course of stronger and more direct acts of opposition to Jesus Christ, contrary to much higher degrees of light and conviction of conscience than be- fore. This, I think, has been fully proved; and am sure it leads to no absurdity whatsoever. If it is impossible that a profligate should reform in any instance, without bringing himself into these circumstances, then all persons unregen- erate do become more guilty and vile in every instance of reformation. But where is the absurdity of this ? Is there any absurdity in supposing that the abuse of light, and sin- ning against it, is in all cases criminal in proportion to the degree of that light; and that the unregenerate do always abuse all the light they have ; and that the awakened, con- vinced sinner is guilty of a much higher abuse of light than any other person can be ? But before I leave the passage now quoted I would par- ticularly remank upon two expressions in it. He says, " There is no possibility of the profligate sinner's becoming less vicious in the state of his mind, by any reformation of life." This supposes that reformation of life has some influence on the state of the mind to render the latter less vicious ; the former preceding as the cause, and the latter following as the effect. This is certainly an absurdity. All vice lies in the state or exercises of the mind ; and no external conduct is virtuous or vicious, less or more, nor has any relation to the state of the mind, any further than it is the fruit and effect of that. But, passing this absurdity, what he asserts here is only this : the profligate is not less vicious in the state of his mind by any reformations of life, so long as the state of his mind is not less vicious. " Strange absurdity this, indeed ! " The other expression I would take notice of is this : " sensi- bility of conscience." This is a very ambiguous expression. By it sometimes is meant tenderness of conscience, and so denotes something good and right in the heart. It sometimes means only conviction of conscience. This is consistent with the most perfect degrees of wickedness of heart. It is never 30* 354 MR. M.'S ARGUMENTS TO PROVE THE NEGATIVE true of the unregenerate that they have any sensibility of con- science in the former sense, in which sense Mr. M. seems to use it ; and the reader who is not well on his guard will take it in this sense, and so be insensibly led aside by it. This expression he often uses, and always so as tends to blind and mislead. Not with such a design, I believe ; for I conclude he first imposed on himself, by putting a sense on these words which is not compatible with the unregenerate, and then im- posed on his reader. I am inclined here to transcribe the following words, in which Mr. M. endeavors to represent the absurdity he fathers on me, in a very striking light, especially as they are a speci- men of much of the same kind scattered through his book: " I appeal to the common sense of mankind, is not this strange divinity? What! is there no possibility that the drunkard, the thief, the liar, the profane swearer, the adulterer, the mur- derer, and blasphemer, should become, on the whole, less vicious in God's sight while unregenerate, by reforming all this atrocious wickedness, though on no higher principle than that of natural conscience, awakened by the common influ- ences of the spirit, than he would be continuing in the prac- tice of all this wickedness? Strange absurdity this!" Here is a loud outcry indeed ! But is there any reason in it ? Is it not rather only an application to the imagination, preju- dices, and passions of the ignorant and unguarded, and the whole of it a gross misrepresentation ? It is an easy matter thus to harangue, and cry out, O strange! strange absurdity this! He has -pronounced this an absurdity repeatedly in very strong terms. But if it really is one, he has not oftered the least reason to prove it to be so, nor so much as attempted it. Mr. M. professes to remove as far as possible from all ab- struse, metaphysical reasoning. By this means, or some other, he seems to be got far enough from reasoning of every kind. I suppose I have said enough in the foregoing sections to show, that this is so far from being an absurdity with respect to the convinced, unregenerate sinner, that it is a most evident and important truth. Let the calm, thoughtful reader stop and judge. The next absurdity is expressed in the following words : " Another absurdity arising from this new principle is, that the more stupid, careless, and unconcerned men are, under the gospel, about what sins they commit, and what duties they neglect, the less vile, odious, and abominable they are, on the whole, in God's sight." If Mr. M. had said, that the more blind and ignorant men are under the gospel, about sin, and duty, the less vile they CONSIDERED AND REFUTED. 355 are in committing those sins and omitting the duties; this would indeed not have been a consequence from what he is arguing against, but really the very principle itself; and this surely is so far from being an absurdity, that it is a self-evident proposition. Whatsoever is contained in the words now quoted more than this is a misrepresentation. In these words, and what follows for the illustration of them, it is represented as if it followed from what I have advanced that the more conscientious men are, or the more inclined and disposed they are to act agreeable to their consciences, and come up to them, the more vile and odious they are. But I have been so far from asserting this, or any thing from whence it will fol- low, that I place the greater guilt and vileness of the convinced sinner in his opposing and acting against the clear light and dictates of his own conscience, however sensible he is of the dreadful consequence of this to him. The reader needs only to keep this in view to see how groundless all that Mr. M. says on this head is, and that the whole is only a gross mis- representation. But what if sinners are in such a situation that, so long as they contmue perfect enemies to God and the Savior, and are disposed to abuse all light and advantages, and all means used with them to bring them to repentance; all means used with them, and all light and conviction of conscience, render their obstinacy and impenitence more vile and odious ? What ab- surdity is there in this? Mr. M. has not attempted to show where the absurdity lies. He has only dressed the matter up in such words and phrases as to keep the truth of the case out of view and mislead the inattentive reader, and then cries out, " Strange absurdity this I " I come now to the last absurdity which Mr. M. mentions. " Another absurdity that arises from this principle is, that in an exact proportion as any one under the gospel is, in the lan- guage of the author, more likely to be saved, and in the phrase of our Savior, ' nearer the kingdom of God,' he is, on the whole, more vile and odious in God's sight." But where is the absurdity of this? Mr. M. does not at- tempt to show wherein the absurdity lies. It seems he thought his calling it an absurdity was sutiicient to make it pass for one. It may, perhaps, with the unthinking reader, who takes Mr. M's advice and follows his example, in " removing as far as possible from all abstruse, metaphysical reasoning," that is, as I take it, from all that close, sound reasoning which requires exactness of thought and fixed attention of mind. It will also pass for the greatest absurdity with all those who think that God is more inclined to show mercy to a less sinner than to a 356 MR. M.'s ARGUMENTS TO PROVE THE NEGATIVE greater, and that the least guilty and vile are more likely to be saved than others ; and are founding their hopes of their own salvation very much in this, that they are " not as other men," — not so great sinners, so guilty and vile in God's sight as the ignorant, secure profligate. M. M.'s whole book is suited to please persons of this stamp, as he not only goes on this sup- position here but every where else. I particularly observed in my section on means, that there is no foundation for such a notion in Scripture ; to which Mr. M. has not said a word. He ought to have shown that what I had asserted there was groundless and contrary to Scripture, and not to have taken for granted what I thought I had proved from Scripture not to be true, and then to build so much upon it. Indeed it is a notion so shockingly dishonorable to the sovereign grace of God, and contrary to the whole gospel, and has such a direct tendency to exclude every one from all hope and throw him into absolute despair, who does not with the proud Pharisee think himself a less sinner than others in gen- eral are, that I wonder not at all that Mr. M. chose rather to keep it, as it were, behind the curtain, than to bring it out to open view and avow it expressly. But to attend more particularly to this absurdity. If there is any in the case, it lies in this proposition, viz., that a great- er sinner, one who is on the whole more vile and odious in God's sight than another, may be more likely to be saved than that other, and than he himself was, when he was not so guilty and vile as he now is. But this is so far from containing any absurdity in it, that all, and even Mr. M. himself, will grant it to be true beyond all dispute. For instance, those who live under the gospel are more likely to be saved than those who live in heathenish darkness, as all allow ; and yet it will be as readily granted that gospel sinners are, in general at least, much more guilty and odious in the sight of God than the heathen. As Mr. M. goes on to illustrate this absurdity by instancing in two persons, brought up under the same external light and advantages, one is a secure profligate, the other is under great awakenings and convictions of conscience. The latter, he says, according to me, is most likely to be saved, and yet is by far the most guilty and odious of the two. Well, what then ? There is nothing shocking or absurd in this, more than there is in the case just now mentioned, unless it be in what arises from his dressing up the latter in an innocent, favorable light, and setting out the former in most monstrous colors, and then supposing him to be much more vile and odious than the other ; yea, " the most vile, odious, and abominable sinner on CONSIDERED AND REFUTED. 357 the face of the whole earth." He represents the latter in the following words : " From early childhood he has constantly- paid such reverence and obedience to the dictates of con- science, as hath nourished the greatest degrees of tenderness to regard all duty and avoid all sin that can agree to an un- regenerate state." In this way of stating the matter, Mr. M. has been guilty of two things, — 1. He has entirely misrepresented the matter in dispute be- tween us, by dressing up the awakened, convinced sinner un- regenerate in such line colors as do not belong to him ; for such a one, instead of reverencing and obeying his conscience, lives in the greatest sin, in opposition to the dictates of his conscience, and a thousand times as much light as others have; and instead of paying any "regard to all duty," he has no true regard to any duty at all, as such, but really refuses to do the whole that God commands. This misrepresentation, as has been observed, runs through the whole of Mr. M.'s book. I mention this as a specimen. 2. He has hereby really gone off from the point he was pro- fessedly attending to, viz., that they who are most likely to be saved, are proportionably more guilty and vile in God's sight than they were ; and has led the attention of his reader to quite another thing, viz., the absurdity of supposing the convinced sinner so much more vile and odious than the other. I think this is indeed to "remove as far as possible from all reasoning;, abstruse, metaphysical," or any other. And thus having quite forgot the argument he was upon, he leads his reader a jaunt into the heathen world, to show him who is the vilest among them, upon my principles. I say, he quite forgot the argument he was upon ; for among the heathen one is not more likely to be saved than another ; which was the only point he was now professedly attending to. But to pass this ; if we particularly follow him in his ramble, we shall find him here guilty of a very gross absurdity ; (I leave it to the reader, whether it does not weigh down all that he attempted to fasten upon me ;) it is this : he finds a heathen who " comes up nearest to the dictates of conscience," and yet, " in failing to come up to his duty he sins against the greatest light." How he sins against the greatest light, in not coming up to his duty, who " comes up nearest to the dictates of his conscience," it is difficult to say. In the close of this argument, Mr. M. adds : " It is needless to observe here, that these things never did agree to the com- mon sense of mankind, or of the Christian world ; and to my weak understanding, I must say, they sound too strange to be true." I agree with Mr. M., that this observation was quite 358 MR. M.'S ARGUMENTS TO PROVE THE NEGATIVE needless, seeing all the appearance of absurdities is owing to his departing from the dictates of common sense, to raise a scarecrow to fright the unwary reader. And whether his taking such pains to frame such absurdities as these is to be attributed to his weak understanding, of which he so often boasts, or to a misimprovement of what he has, I leave the reader to judge. Mr. Mills's second argument is from two passages of Scripture. The first is in these words : " The men of Nineveh shall rise in judgment with this generation, and shall condemn it ; be- cause they repented at the preaching of Jonas : and behold a greater than Jonas is here." (Matt. xii. 41.) He forms an argument from these words, in the following manner : The repentance of the Ninevites, upon the preaching of Jonas, shall condemn the Jews for not repenting as the Ninevites did, though they were under the preaching of Christ. Now the repentance of the Ninevites was only a legal repent- ance, by which they were brought to the state of awakened, convinced sinners. It hence follows that the awakened, con- vinced sinner is not more vile in God's sight than the una- wakened, secure sinner ; for then the Ninevites coming to this state, in which they, on the whole, became more vile than they were before, even in a state of security and open wicked- ness, could not condemn the Jews for not repenting as the Ninevites did. Ans. 1. The Ninevites were not awakened, convinced sin- ners, in the sense in which I speak of such ; so no argument can be formed from them in this case. Mr. M. himself says, in a marginal note under this argument, " They were in the depth of heathenish darkness, and for any thing we know, had not so much as the name of a Mediator to be believed on among them." If this was their case they were not capable of that sin, in which I constantly place the greater guilt and vileness of awakened, convinced sinners under the gospel, viz., in their persisting in an impenitent rejecting and hating of Jesus Christ, in opposition to the light of their own con- sciences. The Ninevites, according to Mr. M., had no degree of this light and conviction, therefore were not in a capacity to sin against it, and so become more guilty and vile in con- sequence of their awakening and conviction. The Ninevites, if Mr. M.'s account of them is right, acted fully up to the light and conviction of their consciences, and did all that they knew was required of them and that was necessary in order to their escaping the divine judgments threatened. Mr. M. was surely quite inattentive to the case before him, and wholly CONSIDERED AND REFUTED. 359 overlooked the character of the awakened, convinced, unre- generate sinner under the gospel, or he would have known that the case of the Ninevites was very far from being any- thing to his purpose, and that the argument he has formed from them is extremely weak and altogether inconclusive. Ans. 2. All that Jonah said to the Ninevites was, " Yet forty days and Nineveh shall be overthrown." This was all the light and instruction he gave them. They believed him, that they should be destroyed unless they reformed these open sins, by which their consciences told them they had provoked God. These they reformed immediately ; and thus they hearkened to Jonah as they understood him ; they believed his words, and they were influenced by them, according to the light and dictates of their consciences. Christ, a greater than Jonah, came to the Jews with much greater and more striking evidence that he was sent of God than Jonah had ; but the Jews did not believe him and comply with his instructions, invitations, and warnings. They did not come to that repent- ance which Christ called them to, but persisted in rejecting him. With great propriety then did Christ address the Jews in these words: " The men of Nineveh shall rise in judgment with this generation and shall condemn it," etc. As if he had said, " The men of Nineveh shall be an instance by which this generation shall be condemned in the day of judgment, for they hearkened to Jonah and regarded him, when he was sent to them, as they understood him ; but this generation re- fuse to hearken to me, and continue impenitent under all my instructions and warnings." Ans. 3. In these words our Savior has no reference to the real, internal character of the men of Nineveh whether they were sincere in their repentance or not; whether they were, on the whole, more guilty and vile or less than they were before Jonah came among them. All that was to his purpose is, that the men of Nineveh hearkened to the preaching of Jonah, and repented visibly ; whereas the Jews did not hearken to Christ, but visibly opposed and rejected him. Christ speaks of nothing but their external appearance and conduct, without determining what they were at heart. This is evident from the words immediately following, with respect to the queen of the south. We cannot infer that she came to hear the wis- dom of Solomon from any 'pious and good end, or that she was, on the whole, less vile than if she had not seen Solomon and heard his wisdom, because Christ says her coming to hear the wisdom of Solomon shall condemn the Jews, who despised and rejected one so much greater than Solomon. She in fact paid more regard to Solomon than the Jews did to Christ ; and 360 MR. M.'s ARGUMENTS TO PROVE THE NEGATIVE this was fully to his purpose, let her act from what principles she would, and whatever was the consequence to her; he having regard only to that which was visible in her, from the history of her, and not to that of which we have no account. And in the same manner he speaks of the Ninevites. The other passage of Scripture Mr. M. mentions under this argument is what Christ says to the scribe in consequence of his answering the question which he was then attending to, "discreetly;" i. e., understandingly, — " Thou art not far from the kingdom of God." Mr. M. insists upon it that these words must mean, that though he was not a good man, yet he was less sinful in the state of his mind, and so nearer the state of a good man, on account of the attainments he had arrived to, than those who were destitute of these, or than he would have been in their absence. Hence he infers, that all awak- ened, reformed sinners, under the gospel, are not, on the whole, more vile in God's sight than when secure and at ease, going on in their sins under the same external means of light. His argument, to prove that by his being not far the king- dom of God consisted in his being less sinful in the state of his mind, and in this respect not far from the state of a good man, is, that he could not be said to be so in any other sense. He particularly says, by this cannot be meant that " he was merely more likely to be converted, without respect had to any of those things by which, considered in themselves, he was less sinful, since it is evident, from the express letter of the sacred text, that in what is said of the scribe's being nigh, or not far from, the kingdom of God, respect is had to those things, and those only, by which, considered in themselves, he was less sinful." On this it may be observed, in the first place, that in this he only begs the question and proves nothing. The question is, in what sense the scribe v^^as not far from the kingdom of God, and what Christ has respect to in these words ? Mr. M. says, he had respect to those things, and those only, by which, considered in themselves, he was less sinful ; and that " this is evident from the express letter of the sacred text." But this is the very thing in dispute. Christ has respect to the words of the scribe, in which he discovered his sentiments to be right with respect to a very important truth, and which, if followed in all its just consequences, would lead him to the most im- portant doctrines of Christianity. But that this orthodoxy in speculation implied any thing with respect to the state of his mind, as being more or less sinful, Mr. M. has not proved, but takes wholly for granted, and founds his argu- ments upon it. CONSIDERED AND REFUTED. 361 I had said that orthodoxy, or right speculative knowledge, brings a man nearer to the kingdom of God, or renders him more likely to be saved than if he had it not, let the state of his mind, his heart, be more or less sinful. And here is an instance to my purpose, if Mr. M. rightly understands the phrase, " Thou art not far from the kingdom of God." Here is a person, of whom Christ says this merely upon his appearing to be right in his speculations in an important point ; and the text says not a word of any thing else. But Mr. M. must bring into the account something good in his heart, or at least less sinful, because he could not, upon his plan, be nearer the kingdom of God than others without this. But this is to beg the question, as I have observed. Mr. M. had observed, that to be, in my language, " more likely to be saved," was, in the phrase of our Savior, to be " nearer the kingdom of God." Had he kept this in view he might easily have seen in what sense the scribe might be nearer the kingdom of God, by the degree of speculative knowledge he appeared to have, without concerning himself with the state of his heart, and contriving to make that less sinful, from a text which says not a word about it. At least, he should have proved that he could not be nearer the kingdom of heaven in that sense, in- stead of passing it over in silence, as if there could be no such sense put upon the words. But Mr. M. seems to take it for granted, (for he has not said a word to prove it,) that the speculative knowledge which the scribe appeared to have, implied something good, or less bad and sinful in the state and temper of his mind. But this is contrary to all reason and to known fact. If he will prove this to be true, that men's hearts are less sinful and come nearer to the temper and exercises of good men in proportion as their judgment and consciences are convinced, and they ad- vance in right speculative notions of the truths of divine reve- lation ; I say, if he will prove this, he will gain his point and entirely overthrow what he has undertaken to dispute against; yea, he will confute what St. Paul himself has asserted. For, if men unregenerate in all cases grow less sinful as light and conviction of conscience increases, then certainly they are not more gixilty and vile ; nor can any one " hold the truth in un- righteousness," as St. Paul says many did. (Rom. i. 18.) It appears, therefore, in every view, that Mr. M. has here only begged the whole of the question in dispute between us. And he has done more than this ; he has grossly contradicted himself, and that two ways. He has said, " It is evident and certain that every degree of knowledge, etc., attained by the unregenerate, that is necessary in order to a state of gi-ace VOL. III. 31 362 MR. M.'s ARGUMENTS TO PROVE THE NEGATIVE and salvation, brings them in a state one degree nearer to it." But here he takes it for granted a person cannot be said to be nearer the kingdom of heaven on account of his knowledge. Again, he elsewhere finds fault with me that I speak of specu- lative knowledge only, and not of any reformation of the sin- ner, as rendering him more likely to be saved ; where he supposes there is no connection between any speculative knowledge of the unregenerate and any degree of reformation, and that the latter is no ways implied in the former. But here he takes it for granted that speculative knowledge, or light in the understanding, does imply something good in heart, or a less degree of sinfulness, and that it necessarily brings a person to a state of mind nearer to that of a good man. Yea, that this is one of those things by which, consid- ered in itself, a man is less sinful ; for he says, Christ has respect to such things only. Men who will make such suppo- sitions, and suppose and take for granted the whole matter in dispute, and ground an argument on that, and at the same time contradict themselves so many ways, as it were in the same breath, will, in their way, prove any thing they please. I observe, in the next place, upon the passage quoted, that he says, " It is evident, that in what is said of the scribe's being nigh, or not far from the kingdom of God, respect is had to those things, and those things only, by which, considered in themselves, he was less sinful." The scribe might appear to have many things which, considered in themselves, might be less sinful than something else, and yet, on the whole, be more sinful and vile than if he had them not. So that, what Mr. M. here takes for granted, if allowed him as he has expressed it, makes nothing to his purpose. The scribe might, notwith- standing all this, be, on the whole, more sinful in the state of his mind than others who had not those things, by which, con- sidered in themselves, they would be less sinful. Suppose, for instance, the speculative knowledge which the scribe had was one thing by which, considered in itself, he was less sinful ; yet, if he hated and rejected Jesus Christ, with all this light and knowledge, (which he did, if he was still an unregenerate man,) he was, on the whole, a greater sinner than they who had not this knowledge. I therefore stand ready to prove that if the scribe was not really a good man, and did not love God and believe in Jesus Christ, he was, on the whole, much more sinful and vile, in the state and exercises of his mind, than those who were without this speculative knowledge. And I presume it is impossible that any one should find any thing in this text contrary to this. Mr. M., in order to make these words of Christ answer his CONSIDERED AND REFUTED. 363 purpose, supposes the scribe to be unregenerate, and yet not prejudiced against Christ, but in an awakened reformed state, and that in this state his heart was less sinful, and not far from a state of grace; and concludes that the kingdom of God means a state of grace. All these things he lays as the foun- dation to build his conclusion upon. All of which have not the least evidence to support them. Surely, that must be a very weak, flimsy argument, which is built wholly on such a number of precarious, uncertain suppositions ; and he must be at a great loss for Scriptures to argue from who can find none more to his purpose than this. By the kingdom of God here, may be meant the gospel dis- pensation, or the visible kingdom which Christ was setting up, as this is very commonly the meaning of this phrase ; and the scribe might be a man of true piety on the Jewish plan, but had not yet been under advantage to satisfy himself about the character of Christ and his doctrines. If it should be objected to this, that St. Matthew says this very scribe asked Christ this question, tempting him, — I answer, this may be under- stood not in a bad sense ; it may only mean, that he asked this question to try him, and see what his opinion was on this point, that he might be the better able to form a judgment of him. If these words are not understood in this sense, they are not consistent with his being so near the state of a good man as Mr. M. supposes him to be. In short, there is as much evidence that he was quite a pious, good man, as there is that he was so near to this, as Mr. M. says he was, and he has been perfectly arbitrary in bringing him so near the state of a good man, and yet not allowing him to be really good. If he was a good man, the meaning of Christ's words to him is, " I find you have so much light and knowledge that you want only to be a little more acquainted with me and my doctrines in order to be one of my disciples, a professed member of that king- dom which the Messiah is now about to set up." But, after all, it is my opinion, that as we know nothing of the character of this scribe but what appears in his putting a question to Christ, and approving of his answer, and making an observation upon it, — and it is expressly said that the reply of our Lord was grounded entirely on his answer, — Christ has reference to this only ; and declares that this important senti- ment, in which he appeared to be so full and clear, compre- hended so much, and was in such a degree the foundation of all he taught, that he was hereby in a great measure prepared to understand all the doctrines necessary to be known and believed, in order to be a member of his kingdom, and in this respect was not far from the kingdom of God. 364 MR. M.'S ARGUMENTS TO PROVE THE NEGATIVE But if this is not the true meaning of these words, and they must intend a nearness to a state of grace and salvation, there is not the least evidence that this consisted in any good, or less sinful disposition of mind by which he was not far from the temper and exercises of a good man, and more disposed heartily to embrace the gospel, than any other unregenerate man, as has been observed. Mr, M. and others have taken it for granted, that a person, in order to be more likely to be saved than others, or to be in any true sense not far from the kingdom of God, must be in some degree well disposed or less inclined to sin, and less op- posite to God and holiness, and so a much less sinner than others ; hence, when they read this text, and find one pro- nounced not far from the kingdom of God, by Christ, they conclude he was a man of a good disposition, almost disposed to embrace the gospel, though not one word is said about it in the text. On this plan, he has the least ground to hope for salvation who views himself to be a greater sinner than others; yea, he cannot reasonably have any hope until he has a better opinion of himself, and thinks himself better than any one who shall finally perish ; and every one who is under the government of the same spirit which Christ points out in the Pharisee, who went up to the temple to pray, may have high hopes of salva- tion, and swell in his confidence that he is not so~-|jad as other men. But this notion, so far as it is received, will strike death to all the hopes of every person who is of a different and opposite spirit. And, indeed, if the scribe, by his speculations and the right notions which he appeared to have, was become less sinful and opposite to God and the gospel, and not far from a state of grace or true holiness in the state and exercises of his heart, which must imply, at least, that he was got much above half way to it, no reason can be given why he might not soon arrive to the state and exercises of a good man, by making a little more progress in his present course, and advancing in the same kind of light and knowledge and disposition of mind which he now had in such a considerable degree. If he had got so near to real holiness as not to be far from it, the greatest dilficulty was over ; and a few steps more in the same course in which he had hitherto proceeded would have brought him completely into the kingdom of God. Mr. M.'s third argument consists in stating the matter in dispute between us, as he says, " in a fair light," and then "appealing to the judicious reader" to judge who is on the right side of the question. This, I confess, appears to me to CONSIDERED AND REFUTED. 365 be somewhat of an odd argument, and to be expressed in a very round about, intricate way. However, we must make the best of it that we can. I agree with him that the only point to be determined, as that on which the whole controversy turns, is. Whether the sin and guilt which the awakened, convinced, unregenerate sinner exercises and contracts in consequence of the light and con- viction that he has, and which he was not chargeable with in a state of ignorance and security, are so great as to overbal- ance all his external reformations, be they as great as they will ; so that on the whole, he is now more guilty and vile than he was before, even in the practice of all that external wickedness, which he has now forsaken? Mr. M. has not stated the point in these words, but I conclude this is his meaning. I have particularly and largely considered this matter in some of the foregoing sections ; and I am willing to join issue with Mr. M. here, and appeal to the judicious reader who has carefully attended to what has been said. But I must beg leave to observe, that what Mr. M. calls " set- ting this matter in a fair light " is really a gross misrepresenta- tion of it. Of this the "judicious reader" will be sensible, without my saying a word upon it ; but he who is not so, will be in danger of being deceived by it. For the sake of such, therefore, I would say a few things to prevent the influence which it might otherwise have on them. 1. He has not set the aggravated sin and guilt of the awakened, convinced sinner in a true light ; or, rather, has not brought it into view at all, in the whole that he has said. He indeed speaks of " the additional sin, arising merely from that sensibility of conscience, whereby the awakened sinner reforms all known sin." But there can be no " additional sin " in this state of the case ; for the sinner is supposed to act up to the sensibility and light of his conscience, in reforming all known sin. Such a one is either not an awakened, convinced sinner, because he does not know that unbelief and rejecting, hating and opposing Jesus Christ, is a sin, and by far the greatest of which he can be guilty, or he does embrace the gospel, and so is not unregenerate. The awakened, convinced sinner is so far from reforming all known sin, that he is constantly guilty of a thousand times more known sin than he was, or could be, before he was thus awakened and convinced, and the actual hardness and rebellion of his heart is immensely increased. This is kept wholly out of view by Mr. M. Yea, his repre- sentation is in direct opposition to this, and so most contrary to the truth. This he has done through his whole book, as 31* 866 MR. M.'S ARGUMENTS TO PROVE THE NEGATIVE has been before observed. And he here, and every where else, puts " sensibility of conscience " in opposition to " hardness of heart," and a " hardened state," which is contrary to the truth, and only tends to mislead the unwary reader. The awakened, convinced sinner has as much hardness of heart, and is as really in a hardened state, as the secure sinner, if by hard heart is meant a rebellious, obstinate heart, which is the mean- ing of the word in Scripture ; yea, his heart is harder than it was in a state of security, as much greater degrees of light and conviction are now let into his mind. 2. He has not set the state of the unawakened, secure sin- ner in a just light. This appears in what has been just ob- served of his representing him as having hardness of heart, and being in a hardened state, as differing herein from the awakened, convinced sinner. The secure sinner is indeed in a hardened state, but not more so, nor so much, as the awakened, convinced sinner. The former would be as much awakened and concerned about himself as the latter, had he as much light in his mind and conscience, but this would not remove the least degree of hardness of heart, but be the occasion of increasing it. Again, he represents the secure sinner as committing all his open wickedness " presumptuously, not only against the light of God's word, but against the clear dictates of natural con- science." It is doubtless true in general, of secure profligates, under the gospel, that they sin more or less against the dic- tates of their conscience. But the light and dictates of their consciences are very weak and faint, and they seldom attend to this matter, or think any thing about it, and are not con- vinced that there is really much harm in what they do. They have no realizing apprehension that they shall be called to an account for what they are doing, and be punished for it. This must be supposed ; for, in proportion as their consciences dictate this, they will be awakened and concerned. They cannot, therefore, be properly said to sin against the clear dic- tates of natural conscience. To be sure, they cannot be said to do so in distinction from the convinced sinner; for, as has been observed, the latter sins a thousand times as much against his conscience as the former, and against immensely clearer light and dictates of conscience, both with respect to what is sin, and what are the just consequences of it. As to what he says, that he has " clearly showed that the degree of wickedness in Chorazin and Bethsaida, above Tyre and Sidon, consisted in a greater degree of stupidity and hard- ness of heart in the former, whereby they were more unim- pressible than the latter, the same external means and advan- CONSIDERED AND REFUTED. 367 tages to repent being supposed," I trust the reader who has attended to what I have already said upon this case, will not think he has given the least evidence of it. Mr. Mills's fourth argument consists in showing, " Of what account these characters are with the blessed God, and how he treats them in his word and providence, viz., that of the awakened sinner, brought, though on principles of nature, to humble himself before God, repent, reform known evils, and conscientiously attend known duties, and that of the stout- hearted, bold, daring, hardened sinner, that obstinately persists in all manner of vicious and immoral practices, under the same external means of light, and against the clear dictates of his conscience." The reader will observe in what colors these different charac- ters are set, and will be sensible, I trust, that there are no such different characters of the unregenerate, which I have endeav- ored to show heretofore. The awakened sinner never does humble himself before God, but is quite as far from this as the secure profligate ; yea, the pride and stubbornness of the former is exercised in a higher degree, and more directly against God, than that of the latter. And he does not con- scientiously attend known duties ; for, under true convictions, he knows that he really does no duty at all, has never done any thing that God commands, or paid the least obedience to him in one instance. And his conscience tells him of a thou- sand times more duty to God, which he with obstinacy, and knowingly refuses to do, than the secure sinner ever thought of. And the former appears to be a more stout-hearted, bold, daring, hardened sinner than the latter, as he " obstinately per- sists " in the highest crimes, the most heaven-daring sin that men can be guilty of; and voluntarily goes on in the way to destruction, with his eyes, as it were, wide open, and under all the awakenings and terrors of his conscience, in a view of the awful consequence of his rebellion, and in the sight of an angry God, and dreadful hell. But let us attend to the argument. He goes on to say, " If we can find clearly of what account these characters are with the omniscient God, we shall find what they really are, and a more sure ground to form our judgment concerning them than all our weak reasonings can otherwise furnish us with. I shall therefore touch on a few instances of each kind, as exhibited in the Holy Scriptures." I suppose I have already sufficiently shown from the Scrip- ture how these characters stand in God's sight. However, we will attend to Mr. M.'s instances ; for I doubt not we shall get some light hereby. 368 MR. M.'S ARGUMENTS TO PROVE THE NEGATIVE He first undertakes to produce instances " of awakened, humbled, reformed sinners." He instances in Ahab, Jehu, the Ninevites, and the children of Israel at Mount Sinai. Of Ahab he observes, that when he rent his clothes, etc., in conse- quence of the terrible message delivered to him by the prophet, the Lord took this favorable notice of it, and deferred the evil threatened : " Seest thou how Ahab humbleth himself before me ? Because he humbleth himself before me, I will not bring the evil in his days." (1 Kings xxi. 25, 29.) He appeals to all, whether it can be supposed that Ahab was not less sinful and vile when he thus humbled himself, since God takes such favorable notice of it, and out of respect to this, defers the evil threatened. He also observes concerning Jehu, that " It is evident from God's express approbation, and the bestowment of so great, though outward favor, because he had done well, that in God's account, his obedience, though but the matter of duty, upon principles of nature, was less wicked than a total disregard to God's command would have been." And his argument is to the same purpose from the case of the Ninevites whom God spared, and granted them a great salva- tion out of respect to their repentance, which he concludes was not a gracious repentance. Upon this the following things may be observed : — 1. If God granted favors to Ahab and Jehu, and a great deliv- erance and salvation to the Ninevites purely out of respect to their repentance and good deeds, while they were impenitent, unbelievers, and enemies to God and his Son, the Mediator, then he may and does show favor to sinners out of respect to what they are in themselves, their exercises and doings, and without any relation and respect to Christ, the Mediator. Therefore, if there was no such Mediator, he might show favors to sinners, take a favorable notice of their doings, and express and mani- fest his approbation of them, and purely out of respect to this suspend his punishments, and grant them pardon and salva- tion. For if he grants a less good, a less deliverance and sal- vation, out of respect to their character and doings, because they have done well, or have become less sinful than they were, he may as well grant a greater good, even pardon of all sin and eternal salvation, out of respect to this; especially if they should become really virtuous and obedient from the highest and best principles. If Ahab, for instance, obtained the divine approbation, and God's favorable notice, so as to have the awful judgments threatened suspended, and removed from him, only by becoming in some degree less sinful, in being filled with fears of temporal evil, while he remained yet an enemy to God, how much higher must he have risen in God's CONSIDERED AND REFUTED. 369 favor had he truly repented and humbled himself before God, and returned to obedience from the noblest principles, loving God with all his heart and soul! Surely, if what he did was sufficient to abate God's anger towards him, and obtain his approbation and favor so far as to remove the heavy judgment from him which was threatened, had he made advances in his goodness so as to become perfectly friendly and obedient to God, it would have been sufficient, quite, to remove God's anger, and atone for all his past sins, and procure God's highest approbation and favor. The same observation is just when applied to Jehu and the Ninevites. If Ahab abated the divine displeasure against him, and ob- tained God's approbation and favor in any degree by the altera- tion of his character and conduct, and purely on this account, then this did so far atone for his sins, and render his person and character — the whole taken together — less displeasing, and more acceptable to God. "What need then did Ahab stand in of the atonement and merit of a Mediator, in order to obtain the acceptance of his person, and pardon of his sins, and the favor of God ? He had obtained this, in some degree, purely by his own reformations and doings ; and nothing could be in the way of his obtaining it in as high a degi-ee as he needed, if he went on in his reformation and obedience to higher degrees. Therefore, no sinner wants any other atone- ment and righteousness in order to obtain pardon and stand complete in God's favor, but what is contained in his own reformations and obedience. Thus, Mr. M., in his zeal in the cause of his awakened, re- formed, humbled sinner, has quite sapped the foundation of the doctrine of atonement by a Mediator, and so has over- thrown the whole gospel, and represented Christ as dying in vain ! He has done this, I believe, without design, not really knowing what he was about, as many others have done before him ; but he, and every one else, may be challenged to show the need, the propriety, and wisdom of the atonement which Christ has made, if sinners out of Christ, wholly unconnected with him and his enemies, may abate the divine displeasure, and obtain God's approbation and favor, purely by their own reformations and doings, and wholly out of respect to them. This is what the awakened sinner is at heart desiring and seeking after; nothing would please him better than to obtain God's approbation and favor by his own reformation and doings. He always will be of this disposition as long as he views himself in the light Mr. M. sets Ahab, and till he de- spairs of becoming any better or less sinful in this way. And never was one reconciled to the way of salvation by Christ till MR. M.'s ARGUMENTS TO PROVE THE NEGATIVE he was not only convinced in his judgment and conscience that what Mr. M. has here advanced is not true, but hates and detests such a notion in his heart. I therefore scruple not to say, that Mr. M. has, in the pas- sages I am considering, exalted the sinner and espoused his cause, at the expense of the honor and glory of the Mediator and Savior of sinners. Yea, that if what he has here advanced is true, Christ is dead in vain, and sinners are in an infinitely less guilty, miserable state than the preaching of the cross of Christ and the atonement by him supposes them to be. Mr. M. having observed concerning the Ninevites, that though their repentance did not " proceed from a principle of saving grace, yet a great salvation is bestowed out of respect to it, and their repentance was made the only condition of their great salva- tion," adds the following words : " And can it agree to the purity of God's nature to make a greater degree of wicked- ness, on the whole, the condition of bestowing a great salva- tion, though of an outward nature ? Sure it cannot, since this would be to manifest some regard to sin, and encourage men to practise it with boldness." I think it may be also with as much propriety asked, Can it agree to the purity of God's nature to make a less degree of wickedness the condition? If wickedness is made the condition, it seems to be no great matter, whether it be greater or less. Surely, to make any degree of wickedness the condition, " would be to manifest some regard to sin, and so far encourage men to practise it." But, what is infinitely worse, to make the reformations and doings of the sinner the only condition of any salvation, and to grant it out of respect to these, and without any respect to Christ, his merit, and righteousness, is to set aside and destroy all law and moral government, and to manifest infinitely less hatred of sin, and to favor it and the sinner infinitely more than becomes the majesty of heaven ; and nothing could tend more to " encourage men to practise it with boldness." I therefore proceed to observe, — 2. A very natural and easy meaning can be put upon these passages, consistenly with the doctrine of atonement, and the glory of the Mediator, and as consistently with the principle in opposition to which Mr. M. has attempted to set them. God, in his conduct towards these persons, and in what he says of them, has respect only to what was visible, to their external appearance and conduct ; so nothing can be inferred from this with respect to their hearts, whether they were more or less sinful. Ahab humbled himself before God in his appearance and visible conduct, and put on the external appearance and pro- CONSIDERED AND REFUTED. 371 fession of a true penitent ; and God, who acted, not as the searcher of hearts and final judge, in his treatment of the church and people of Israel, but as their visible head and civil governor, and treated them according to their external appear- ance and profession ; I say, God, in this character, speaks of Ahab, and treats him according to his external appearance and conduct, i. e,, as if he had been a true penitent, whether he was really so or not, or whether he was sincere or only played the hypocrite. God treated Ahab, in this case, as he did Josiah afterwards, on the appearance and profession he made of repentance and reformation, and renouncing the sin of his fathers. God uses much the same language to him on this occasion, by Huldah the prophetess, as he does to Ahab : " Because thine heart was tender, and thou didst humble thy- self before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thy- self before me, and didst rend thy clothes, and weep before me ; I have heard thee also, saith the Lord. Behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil that I will bring upon this place." (2 Ch. xxxiv. 27, 28.) God treated Ahab as he has obliged professing Christians to treat one another. If one falls into gross external sin, and after- wards, upon their dealing faithfully with him, returns, and says he repents, i. e., puts on this appearance and profession, they are to forgive him, and treat him as a true penitent, whatever his heart may be, and though he may wickedly dissemble in the whole, and his pretensions to repentance be really more criminal than the conduct of which he professes to repent. Thus God dealt with the church and people of Israel. When they, in profession and appearance, gave themselves up to God, and solemnly promised, "all that the Lord hath said, we will do and be obedient ; " he is represented as relying on their promise, and treated them as if they were sincere and hearty in this profession and appearance. " He said, surely, they are my people, children that will not lie ; so he was their Savior," (Isai. Ixiii. 8 ;) even when, as the omniscient God, he knew that " they did flatter him with their mouth, and lied unto him with their tongues." (Ps. Ixxviii. 36.) And thus he treated the Ninevites in his providence, accord- ing to their outward appearance and profession, agreeably to the general rule of his conduct towards nations and bodies of people, which he had revealed. " At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down and destroy it; if that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them." (Jer. xviii. 7, 8.) 372 MR. M.'s ARGUMENTS TO PROVE THE NEGATIVE And when God says to Jehu, " Because thou hast done well in executing that which is right in mine eyes," (2 Kings x. 30,) he has reference only to his external conduct, speaking to him and treating him as if he was as sincere and friendly to God in what he did as he professed to be. These words are, therefore, consistent with his being the greatest sinner in the nation at that very time, and most odious and abominable in God's sight in all he did, it being, jill taken together, nothing but a piece of high-handed wickedness. This was, doubtless, the real truth of the case ; for at bottom he was no more of a friend to Jehovah than to Baal ; and while he was pulling down Baal, and destroying his worshippers, and executing vengeance on the house of Ahab, he was setting himself up, and regarding only himself, in opposition to Jehovah ; and all his pretences of "zeal for the Lord" were nothing but gross hypocrisy. Who, then, can think that Jehu was less sinful and vile in God's sight now than before, as Mr. M. represents him to be ? And when God says of the children of Israel at Mount Sinai, " they have well said all that they have spoken," (Deut. v. 28,) he has reference to their words and profession only, and nothing is said about any thing else. They had, indeed, spoken well ; they had promised obedience and said to Moses, " Speak thou unto us all that the Lord our God shall speak unto thee, and we will hear and do it." But they had no heart answerable to their words. In these good words "they did flatter him with their mouth, and lied unto him with their tongues." This is intimated in what God says to Moses on this occasion : " O that there were such an heart in them, that they would keep all my commandments always." It is, therefore, so far from being true that the people of Israel were less vile and sinful in God's sight when they said these words, and that on this account they had his " express approbation," which Mr. M. asserts, that it is certain they were more vile and odious in God's sight than if they had said nothing; if gross and solemn lying and hypocrisy is more sinful than to make no profession and tell no lie. These two last-mentioned in- stances are, therefore, very ill-chosen ones to answer Mr. M.'s purpose, whatever are the rest. But if we set aside what has been said in the foregoing ob- servations, and allow that the persons here mentioned were not so guilty and vile in God's sight as they had been, and that this is expressly asserted of them all, yet this does not afford the least shadow of an argument to prove that an awakened, convinced sinner, such a one as I describe, is not more guilty and vile in God's sight than when in a state of ignorance and security. For, I have to observe, — CONSIDERED AND REFUTED. 373 3. It does not appear that any of these were the awakened, convinced sinners of which I speak, but the contrary is most evident. Let Mr. M. produce as many instances as he will of persons becoming less sinful and growing so much better, as on this account to abate and remove God's anger towards them and attain his approbation and favor; yet, this will be nothing in favor of the cause he has espoused, unless these are instances of these awakened, convinced sinners, about whom is the dispute. Jehu has not the least appearance of any awakening and conviction, or humiliation, or so much as external reformation. I, therefore, a little wonder how Mr. M. happened to think of him for an instance of an "awakened, humbled, reformed sinner." The case of the Ninevites has been before considered, and it appears by the account which Mr. M. gives of them, that they were very far from the conviction of which I speak, being " in the depth of heathenish darkness, and not knowing so much as the name of a Mediator." The Israelites were terrified and affected by the extraordi- nary, dreadful appearances at Mount Sinai ; but that they had much light and conviction let into their consciences, there is no evidence ; but the contrary is most evident. They had no real conviction of conscience, of the sinfulness and perverseness of their own hearts, but thought they were disposed and ready to do all that God commanded. Instead of having any true light and conviction of conscience, they were vastly ignorant and stupid in this respect, while they were only alarmed and frighted by the external appearances of Mount Sinai; just as many persons now are affrighted by some imaginary sug- gestions and apprehensions, and so imagine themselves to be under the awakenings and conviction of sin, which are pre- paratory to conversion, and are thought to be so by many others ; while they have really no true sight and conviction of their sin and danger, and know not what is their real state and character. Indeed, the Israelites were neither truly " awakened, convinced, humbled, nor reformed " ; for they directly upon this fell into the grossest acts of idolatry ; they made and wor- shipped a golden calf, and in their idolatrous revel " they sat down to eat and to drink, and rose up to play." Ahab put on the appearance of a true penitent. " He put sackcloth upon his flesh, and fasted and lay in sackcloth, and went softly"; and thus he did, in his external appearance, humble himself before God ; but there is not the least evidence that he was under what is called legal conviction, or was in any degree troubled, or thoughtful about a future state ; or VOL. III. 32 374 MR. M.'S ARGUMENTS TO PROVE THE NEGATIVE that he had any right speculative notions of his guilty, lost, miserable state, as a sinner, and of the way in which he might obtain pardon and salvation. He believed the prophet, that God was angry with him for what he had done in the affair of Naboth's vineyard, and he was afraid of the temporal, worldly evils which were threatened, and put on this appear- ance of penitence in hopes that hereby the judgments might be averted. He is not, therefore, an instance of an awakened, convinced sinner; so is not in any degree applicable to the case before us, on supposition it was certain that he, by what he did, became less sinful. But whether he was a convinced sinner or not, as it appears by his after conduct that he was not a true penitent, we may be very sure that his heart was not answerable to the external appearance he put on, but was directly opposite thereto ; and, therefore, that he was guilty of gross hypocrisy, and was more vile and hateful in God's sight than he was before he had this special admonition, and put on this hypocritical appearance. How far, then, is this instance from being to Mr. M.'s purpose I But Mr. M. has more instances under this head, to which I will now attend. He says the point he contends for is evident from the representation our Savior makes of this matter in the following words : " When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. Then he saith, I will return to my house, from whence I came out; and when he is come, he findeth it empty, swept, and garnished. Then goeth he, and taketh with him seven other spirits more wicked than himself, and they enter in, and dwell there ; and the last state of that man is worse than the first." (Mat. xii. 43-45.) He observes upon these words, that " by the house empty, swept, and garnished, is represented the state of an awakened, reformed sinner; by his return with seven other spirits more wicked than himself, entering in, and dwelling there, is represented the more desperate, wicked state, to which he is reduced on the abatement of his convictions, returning with further degrees of contracted hardness of heart to the unrestrained practice of more desperate degrees of wick- edness. Now, it is expressly affirmed that the last state of that man is ivorse than the first." He then goes on to observe that this is applied to the Jewish nation, who had been awakened and reformed by the preaching of John. It has been before observed, that in arguing from this instance, Mr. M. has expressly contradicted what he had advanced in a former argument. Since, therefore, he has introduced this at such an expense, it would be very wrong not to allow it its full weight. The reader will judge for himself, when he has attended to the following particulars : — CONSIDERED AND REFUTED. 375 1. I allow that the going out of the unclean spirit intends external reformation of gross, open sins, which took place in a considerable degree among the Jews, upon the appearance and preaching of John Baptist, and continued for some time. But, 2. I think Mr, M. has mistaken the meaning of the " house empty, swept, and garnished." This does not intend external reformation, or any reformation at all ; but denotes a habita- tion suited and prepared for the reception of such a guest or inhabitant as is an evil spirit; every thing being ready for his admittance, and suited to invite him to dwell there, and give him all desirable advantage. In one word, it denotes a heart not made better or less sinful in any degree, but fit and pre- pared for the entrance and abode of a devil, only in a differ- ent shape, and that he might dwell there with greater power and advantage. This, indeed, represents/the state of an awak- ened, convinced sinner. The unclean devil which reigned in him in a state of ignorance, security, and external vice, now enters him in another shape, for which his heart is now pre- pared in a manner it was not before, and becomes sevenfold more wicked and vile in the exercises of a self-righte-ous, proud spirit, and in more direct and stronger opposition to Christ and the gospel. Mr. M. has, therefore, led me to a passage very much to my purpose, and directly against himself. This also represents the state of the Jews when they were in some measure awakened and externally reformed. They only forsook one way of wickedness for another, which was much greater, and every way worse. They trusted in themselves that they were righteous, and hated and rejected Jesus Christ. Instead of the unclean devil, in obedience to whom they had wallowed in external filthiness, a self-righteous, proud, unbe- lieving devil entered them, and they became sevenfold more wicked and the children of hell than the publicans and open sinners, in their hatred of Jesus Christ, and direct and violent opposition to him. 3. ^Y first and last state are meant, not the reformed state, and external wickedness afterwards returned to, but the state they were in before the unclean spirit went out, and the state in which, under the influence of seven worse devils, they hated the divine character ; and rejected and opposed Jesus Christ, by which they became worse, more guilty and vile than the unclean Sodomites, and the inhabitants of Tyre and Sidon, and were going on to a more dreadful damnation, notwith- standing all their external reformations and professions in which they cleansed only the outside, while the most abominable wickedness reigned within, and were "like whited sepulchres, which indeed appeared beautiful outward, but are within full 376 MR. M.'S ARGUMENTS TO PROVE THE NEGATIVE of dead men's bones, and of all uncleanness." (Mat. xxiii. 27.) Thus, the true import of this parable being attended to, it appears to be so far from containing an argument in favor of what Mr. M. has espoused, that it is directly against him, and represents the Jews, notwithstanding all their awakenings and reformations, more than sevenfold worse than they were before, while they hated the divine character clearly set before them in the incarnate Son of God, and obstinately rejected and opposed him. But if this most natural and plain sense of the words is given up, and the interpretation Mr. M. has given is admitted, they will afford no argument in his favor ; for, — 4. According to him the Jews became worse, more guilty and vile, because, under all their awakenings, reformations, light, and advantages, they did not embrace the gospel ; " but hardened their hearts, and rejected the clearest light and evi- dence of the truth, and thereby ripened themselves for a more aggravated condemnation." It was then the abuse of the light and advantages they had in their awakened, reformed state that ripened them for a more aggravated condemnation, which is the very thing which I assert, and which Mr. M. op- poses. And if it is allowed that they " finally hardened their hearts, and rejected the clearest light and evidence of the truth, and thereby ripened themselves for a more aggravated con- demnation," not in their awakened, reformed state, under the preaching of John Baptist, Christ and his apostles, but, as Mr. M. supposes, after all this, by returning to their former or greater external wickedness, this instance will be nothing to the case before us ; for, though it be granted that if a person who has been under great awakenings and convictions does not only abuse all his light and conviction by continuing to reject Christ and the gospel, but in opposition to all this goes into an allowed course of open wickedness, does hereby become more guilty and vile, and contracts greater hardness of heart than while he was externally reformed under the influence of his convic- tions of conscience ; yet, it does not follow that he was so when in a state of ignorance and security before he had this light and conviction. In this case the light and conviction he has had is the reason and ground of his greater sinfulness, which serves to show how such light and conviction aggravates all his sins ; and, therefore, that he could not have been so guilty and vile had he never been the subject of them ; and so is an argument in favor of what I have advanced ; but if it was not, it is nothing against it, for it has no relation to the case of a sinner before he falls under awakenings and conviction, but CONSIDERED AND REFUTED. 377 only to those who after awakenings and convictions fall into gross, open wickedness ; to which, what I assert has no respect at all. In a word, in order to prove that a sinner is more guilty and vile before he falls under awakenings and convictions than he is when thus awakened, Mr. M. brings an instance to prove that he who runs into open wickedness after he has these con- victions, is on this account more guilty and vile, which surely is a very inconclusive way of arguing. The next instance Mr. M. produces is that of " the young man, on whose declaration of his having observed the com- mandments from his youth, it is said, Christ beholding him, loved him." (Mark x. 21.) Mr. M. observes upon this, that "whatever dispute may be raised on the words," he supposes it will be allowed by all, "that he was a person of an externally moral and amiable conversation, and that on that account Christ showed him respect, at least as being less vile than if he had under his religious advantages continued in greater degrees of stupidity, and lived in the open violation of all Qod's commandments." Here I take leave to observe the following things : — 1. Mr. M. seems here quite to have forgot what he was about, or had undertaken to do ; which was to produce in- stances of " awakened, humbled, reformed sinners ;" for surely he could not have the least thought that this young man was such an instance. He was not reformed, for he had never been guilty of any course of external sins. He was not a humbled sinner, for he did not charge himself with the least sin ; and was stupid and proud enough to think of obtaining eternal life by doing some good thing. It hence appears also that he had not the least degree of true light and conviction of conscience. Mr. M. says, " Christ showed him respect, as being less vile than if he had continued in greater degrees of stupidity." I wonder that he mentioned this ; for he mani- fested the most shocking degree of stupidity of conscience, by saying that he had kept all the commands, which Christ men- tioned to him, from his youth. One would hope there was not another such ignorant, stupid wretch among all the Jews. 2. I do not allow, what Mr. M. supposes will be allowed by all, that " Christ showed him respect," and loved him, on the account of his good character, " at least as being less vile," etc. If Christ loved him merely because he was less vile than he might have. been, he had the same reason to love every one that he saw ; for we have no reason to think that any one of them was as vile and sinful as he could possibly be, on any supposition. Besides, this would be a very odd sort of love indeed, which is wholly grounded on his being less sinful and 32* 378 MR. M.'S ARGUMENTS TO PROVE THE NEGATIVE odious than he might have been, or than others were. It is, indeed, a love which consists in not hating him so much as if he had been more odious. In this sense we may be said to love all who are not so bad as the devil or the most odious creatures in the universe. Nor is there any reason to think that Christ loved him on account of any thing amiable and excellent in his character. His saying " all these have I observed from my youth," was much more of an expression of the most odious ignorance, stupidity, and wickedness of mind, than of any thing else.* He must have been destitute of all true benevolence, vastly proud, and a perfect^enemy to God, else he could not have been so ignorant of himself, and the divine law ; and Christ saw all this in the clearest light. He, " beholding him," look- ing on him as a poor, ignorant, stupid, proud enemy to God, and in a most wretched condition, this excited in him the love of pity and benevolence towards him ; and under the influ- ence of this he went on to use means suited to instruct and relieve him. This, I suppose, is all that is meant by his loving him. We have no need to look for something amiable and excellent in this young man, in order to account for Christ's loving him with a love of pity and benevolence. Misery and wretchedness, without any thing amiable, is the proper object of this love. Thus God is said to love the world of mankind, when they were his enemies, (John iii. 16 ;) and we are commanded to love our worst enemies, not with a love of complacency, but of benevolence and kindness, how- ever odious their character may justly be to us. But if it were granted, that Christ loved him out of respect to his decent, amiable, external behavior, (as some have supposed,) this is very consistent with his being the greatest sinner in the nation, his whole character being considered, as comprehend- ing the state and exercises of his heart. But more than enough has perhaps been said to show with what little reason Mr. M. has produced this instance in support of his cause. He goes on to say, " Again, the same truth is clearly held * Mr. M. often speaks of the Pharisee who went up to the temple to pray- as " a proud, stupid, self -justifying sinner;" and says, "he was, in some re- spects, if not on the whole, the vilest of all sinners." I see not what great difference there is in the characters of these two. The young man was not an extortioner, unjust, or adulterer ; and was doubtless as exact in his observance of the first table of the law as of the second. Ajid he certainly trusted in this as a righteousness to recommend him to God. He did not think that he wanted any thing more, unless it was to make further progress in his good deeds, and do some good thing, further to recommend him to God, which he had not yet done. Surely Mr. M. had no reason to set one of these Pharisees in so bad a light as the greatest sinner on earth, and represent the other as a small sinner, and so amiable as to attract Christ's respect and complacency. CONSIDERED AND REFUTED. 379 forth by the apostle Peter, where he tells us, ' If, after they have escaped the pollutions of the world, through the knowl- edge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome ; the latter end is worse with them than the beginning.' " Upon this he asks the following question : " Is it not plainly implied in these words, that while he is not again entangled, and overcome with the pollutions of the world, i. e,, continues to escape them, he is less vile ? " Answer. If this is granted, it is nothing to the purpose ; for, according to this, there is reference only to their abuse of that light and knowledge, which they had, after they had been awakened and reformed. The point in controversy has no relation to such a case as this. The question between us is, not whether a person that has reformed his external conduct under the influence of light and conviction of conscience may not grow worse by returning to his former ways of sinning, but whether a convinced sinner, how much soever he is reformed in his external conduct, is not on the whole worse, more guilty and vile than he was before he had this light and conviction ? But this has been repeatedly observed before. It seems a little strange and odd, that Mr. M., when he is hunting up arguments to support that side which he has taken of the question in debate, should so often quite forget the point in dispute, and argue against something else. But I have here to observe, Mr. M. has not given the true sense of the words. When St. Peter says, " the latter end is worse with them than the beginning," (or as the same words are rendered, (Matt. xii. 45,) the last state is worse with them than the first,) he means, that they who have once, under the influence of their knowledge and conviction of the truths of Christianity, externally submitted to the laws of that holy religion, and after that turn apostates, and fall into their former ways of external sin, are in a worse state than they were before they had the knowledge of Christianity. Their beginning, or first state, is the state they were in before they had escaped the pollutions of the world, through the knowledge of Christ. This is as evident as can be by the words imme- diately following : " For it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment." To prove that the latter end is worse with them than the beginning, he says it had been better for them to have remained as they were in the beginning, i. e., in ignorance of the gospel, than to re- nounce it after they had known it. Mr. M. has therefore quite mistaken the force and meaning of this text. As it stands, it is rather a confirmation of the point which he opposes ; for 380 MR. M.'S ARGUMENTS TO PROVE THE NEGATIVE their being in a worse state is wholly grounded, not in their greater external wickedness, for they are supposed only to return to their former ways in which they lived in the begin- ning; but on their returning to their old ways of sinning when they had so much knowledge and conviction of the truth. So that their sinning against the internal light and conviction which they had, is represented as the chief aggra- vation of their sins ; which is the very thing which I assert, and which Mr. M. opposes. Mr. M. concludes his argument from these instances with the following question : " Are not these as clear indications as can well be given by words, that the account the blessed God makes of these different characters of men, under the means of grace, is in favor of the negative part of the ques- tion ? " I leave the reader now to answer this question himself. Mr. M. proceeds " on the other hand to inquire, of what account with the blessed God the character of the secure, bold, presumptuous, hardened sinner is, who obstinately per- sists in vicious and immoral practices." This he proposes to do by considering the threatenings uttered by God against such in particular. And " the execution of his judgments and wrath, in the way of his providence, correspondent with the threatenings of his word," on those of this character, when this is expressly assigned as the ground of these judgments. The threatenings he mentions are contained in the Scrip- tures referred to in the margin. (Pr. xxix. 1. Numb. xv. 30. Amos vi. 1. 1 Thess. v. 3. Ps. Ixviii. 21. Deut. xxix. 19.) The instances of God's judgments, which he produces, are the destruction of the old world — God's sending fire and brimstone on Sodom, the judgments executed on Pharaoh, and on the people of Israel, first and last. Upon this I shall only make the following brief remarks : — 1. Mr. M. supposes and allows that these are only threats and executions of "outward judgments," i. e,, of temporal evils and calamities. And is it not easy to see why open, visible sins should be punished visibly and openly in this state, rather than those which are invisible and secret ; and therefore why those sins should be threatened with these judgments? It cannot be hence inferred, that these are always most guilty and the greatest sinners in God's sight. God has nowhere in his word intimated that in his providence he treats men ac- cording to their true character, inflicting the greatest outward judgments on the greatest sinners, and showing the greatest favors to the least guilty and vile ; so far from this, that directly the contrary is abundantly revealed. Therefore, nothing can CONSIDERED AND REFUTED. 381 be determined about the question in dispute, who is, on the whole, the greatest sinner, by all the threatenings and execu- tions of God's judgments in this world.* Our Savior ex- pressly opposes and censures such a conclusion as Mr. M. makes from these instances, in the following words : " Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you, Nay." God's bringing outward, temporal calamities on some for their visible, open sins, as a manifestation of his displeasure and anger, is no evidence that their external wickedness is greater, and more provoking to God, than the outward wickedness of many others, whom he spares and smiles on in his provi- dence ; much less is it any evidence that they are in all respects, and on the whole, greater sinners than others who escape these judgments. It is enough that they on whom these judgments are brought, deserve them, and infinitely more, and that it is wise and pro- per, all things considered, for God in this way to manifest his displeasure at them, though at the same time others who es- cape these judgments are more guilty and vile in God's sight, and will have a much more intolerable condemnation in the day of judgment. Of this we have an instance which cannot be disputed in the inhabitants of Sodom and those of Caper- naum. The former were burnt up in fire and brimstone from heaven ; the latter, the most of them, at least, we have all reason to think, died a natural death, with no extraordinary marks of the divine vengeance ; and yet the latter were more guilty and vile than the former, our Savior being judge, and will appear so at the day of judgment. It might be also ob- served that most who had an actual hand in crucifying the Lord of glory died quietly in their beds, and a peculiar ven- geance fell on those who came upon the stage after this ; for the evils that came on the nation of the Jews were suspended till forty years after this fact ; in which time most of that gen- eration died off, and others rose up in their room. And I sup- pose all will allow that the former were more guilty than the latter. 2. Some of the threats Mr. M. has here quoted have no par- ticular reference to external sins of the unawakened, secure sinner, or to any temporal, outward judgments ; but are as * It cannot bo inferred that the man of God who was sent to cry against the altar at Bethel was a greater sinner than Jeroboam or the old prophet, because he was so severely threatened, and slain by a lion, while they were spared. (1 Kings xiii.) But this inference is as well grounded as Mr. M's. Nor is it any evidence that the man who refused to smite the prophet, was in this a greater criminal than any of his neighbors, because he was for this act of diso- bedience to the prophet threatened, and slain by a lion. (1 Kings xx. 35, 36.) 382 MR. M.'s ARGUMENTS CONSIDERED AND REFUTED. applicable to the awakened, convinced sinner as to any other, and much more so. " He that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without rem- edy," is peculiarly applicable to an awakened, convinced sinner. Such a one is reproved by the light and convictions of his conscience much more and oftener iJian any other, and he hardeneth his neck more than others in proportion as liis reproofs are stronger and more constant. And his continuing to harden his neck will issue in sudden and remediless destruc- tion. And when it is said, " God shall wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his trespasses," a secure profligate is no more pointed out than an awakened, convinced sinner ; for the latter is really as much an enemy to God as the former, and " goeth on still in his trespasses." Mr. M. might as well have quoted any other text in the Bible as these ; and his mentioning these only shows that he either little thought what he was about, or quite mis- understood the character of the awakened, convinced sinner while unregenerate. The latter is doubtless the truth, since he appears to carry this mistake through the whole of his book, and builds all his opposition to me upon it, as has been before observed. But, be this as it may, whether the texts Mr. M. has quoted are all to his purpose or not, let it be remembered that how- ever many threats of outward judgments for open wickedness there are in the Bible, and though there are many instances of God's bringing judgments on men for such sins, yet this affords not the least argument that these were, all things con- sidered, and on the whole, greater sinners than any others who have escaped these judgments; nor is any such thing implied or intimated in all this, as has been showed in the first remark. This argument, therefore, of Mr. M.'s, comes to nothing, and may well be numbered with all the rest which have been con- sidered. And now the reader is to judge of the weight of all Mr. M. has said in opposition to the point in debate, and whether he has overthrown, or so much as shaken, what I have advanced in my section on means, and have endeavored to vindicate in the preceding pages. M-R. M.'S STATEMENTS EXAMINED. 383 SECTION VII. In ivhich what Mr. M. has said vpon several other Passag-es in my Inquiry is examined. After Mr. M. has finished what he had to say upon the proposition he set up to dispute against, he has filled up above two thirds of his book upon another point of doctrine, which he owns I have neither expressly affirmed nor denied. He does not, however, quite forget the former dispute, but often brings it into view under this head, and seems to think himself dis- puting against me. What I am more especially concerned with here, is what he says under his fifth general head, in which he proposes " to touch briefly on some particular passages, which to him appear liable to exception, as not being clear from the Holy Scriptures." The first he mentions of this sort, is my construction of those words of Christ, " Strive to enter in at the strait gate." I had said that some, by the strait gate here, understand " the entrance into heaven, or eternal life." And striving to enter in at this gate must then intend "a keeping the com- mandments of God, or the holy exercises of true saints, by which they walk in the way to heaven ; fight the good fight of faith, and so lay hold on eternal life." And proceeded to offer some things in favor of this interpretation, without ex- pressly declaring my own opinion. Mr. M. has taken an alarm at this, as if all orthodoxy, and even religion itself, was given up by such an interpretation of these words. But let us con- sider what he has to say against it. He first says, this is the Arminians' sense of this text, " which some think is a short summary of their whole scheme. For this tends to deliver them from the invisible influences of the Holy Spirit in grown persons, and sensible experiences and exercises in conversion." And he goes on to ask, " Is not ad- vancing this gloss on the text, the most effectual method that could be taken unobservedly to overthrow Calvinism in this point, and promote Arminianism ? " Answer. I am sorry if Calvinism, or any one peculiar doc- trine of it, depends so much upon the meaning of this single text, that it must stand or fall according as this is understood. I think such a supposition is more favorable to Arminianism than any interpretation that can be put upon this text. Cal- vinists are poorly off", indeed, if they have no text but this to prove " the invincible influences of the Holy Spirit, and sensi- ble experiences and exercises in conversion ; " which does, 384 MR. M.'S STATEMENTS EXAMINED. indeed, say nothing about them. Many Calvinists have greatly hurt themselves and their cause by pressing into their service texts of Scripture which have no relation to the point which they would support by them ; and they need not be afraid of joining with Arminians, when they are so lucky as to give the right sense of a text. And they who think the sense of this text which I have mentioned "is a short summary of the whole Arminian scheme," or tends to support it in one article, are, I imagine, quite confused and in the dark with respect to any scheme of doctrines whatever. Mr. M. goes on to say, " However, as this interpretation of the text made by Arminians was to me obscure and unintel- ligible, as not holding forth the true sense of the text, so it equally is now, when made by a Calvinist. But whether this is owing to the misinterpretation of the text, or to my age and dulness, I shall not determine, but leave to the impartial pub- lic, when the following things are considered." Let us, then, consider what he has said. He observes that I " explain the strait gate as meaning the entrance into heaven or eternal life ; " and says " If I mean entering into heaven strictly, without a metaphor, this is not till death ; and then it should seem that striving to enter in by this gate would be endeavoring to die, which makes a very uncouth sense." Uncouth, indeed ! But we must thank him for this sense ; for I believe no mortal else would ever have thought of it. I should have thought that on my interpreta- tion, striving to enter this gate, was striving to obtain eternal life, in going in the way that leads to it, the way of holiness; or to be of that character which alone will be admitted into heaven ; or that it was to fight the good fight of faith, so as to lay hold on eternal life. This is the sense I had given of striving. He, therefore, proceeds to say, " But taking striving as he has explained it, yet it is still unintelligible how they can walk in the narrow way that leads to heaven, since they are supposed, by his exposition, to have entered there by passing through the gate." I leave the reader to make the best he can of this. He first says that, according to my interpretation, striving to enter in at the strait gate means striving to die. In the next sentence, he says my exposition supposes they who strive to enter in at the strait gate, have entered into heaven already ; and he cannot see how, after this, they can be said to walk the narrow way that leads to heaven. He then asks, « If by the entrance into heaven, I mean the entering into a state of grace or conversion, how I have opposed the sense of the text which I endeavor to overthrow ? " But he presently forgets all this, MR. M.'S STATEMENTS EXAMINED. 385 and supposes that I make the gate and the way to mean one and the same thing, and that according to my construction, living a holy life and actually entering into heaven are the same ; and upon these suppositions he argues against me, in his own im- agination, very strongly, till he thinks he has " restored the true and genuine sense of the text." But in the midst of all this he takes notice that I " have not attempted to explain what is meant by the narrow way, nor showed the propriety of our Lord's placing this gate before the way in his represen- tation ; both which I apprehend (says he) necessary to be done, in order to set the sense of this important text in a true and consistent light." Ansaver. The words, narroiv ivay, are not found in the text, nor is the gate placed before the way ; and what need there was of explaining or saying any thing about that which is not found in the text, I cannot conceive. I did, indeed, say, that striving to enter in at the strait gate, according to the sense I mentioned, did intend walking in the way of holiness ; and this I supposed was the narrow way. Mr. M. repeatedly tells of my speaking of the way, and what my exposition makes it to mean ; but he has just at this instant forgot all this which was in his mind immediately before and just after, and says, " he has not attempted to explain what is meant by the narrow way." And now, the reader is to determine whether all this is owing to Mr. M.'s age and dulness, or to something else. For my part, I cannot help determining that he was quite confused and lost here, whatever was the cause of it ; and that he has done nothing towards restoring any sense of the text at all. I observed, that the word in the original translated strive in the text, when used in other places in the New Testament denoted not any exercises and doings before conversion, but the exertions and labors of true Christians in their way to heaven ; which might, perhaps, be a good reason for under- standing it in the same sense in this place. To support this observation, I produced a number of instances. Three of these Mr. M. examines, and thinks they turn out rather against than for me. The two first are the words of St. Paul, spoken of himself and of Timothy : " I have fought the good fight. Fight the good fight of faith." Mr. M. observes that, " In both these instances, that which limits the word fig-Iif, or strive, to the ex- ercises of true Christians, is rather the good fight with which it is connected. Whereas, if Mr. Hopkins's sense of the word strive were certain, there had been no need at all for the apostle to have added the g-oocl strife, or fight, since it could mean nothing else but a good and holy striving." It would have VOL. III. 33 386 MR. M.'s STATEMENTS EXAMINED. been a wild assertion, indeed, if I had said this word always necessarily carried this sense, and could not signify any thing else. Words, I know, are in themselves quite arbitrary signs, and no more signify one thing than another, till some ineaning is affixed to them. All I attempted was to show in what sense the inspired writers used it when applied to religious exercises. It was to Mr. M.'s purpose to show that they did not use it in the sense which I had said they did ; but this he has not attempted. I know, and particularly observed, that the word was origi- nally used among the Greeks to denote the strifes in the Olympic and other public games. The apostle considers these strifes as an emblem of the Christian race and strife, in which men run and fight for eternal life ; and therefore takes the word they used for the former, and applies it to the latter. He calls the latter the g-ood fight, to distinguish it from that fight or agony which the word originally signified, and to which he has reference, and not to distinguish it from the ex- ercises and doings of the unregenerate. Mr. M. says, " This seems to imply there might be a fighting and striving that was not thus strictly good and successful." I grant that it implies there was a striving in the Olympic games, in dis- tinction from which the Christian's labor and strife is a good fight ; but not that there was any other proper religious striving distinct from this. The other instance I mentioned, which Mr. M. excepts against, is in the following words : " And every one that striveth for the mastery is temperate in all things. Now, they do it to obtain a corruptible crown, but we an incorruptible." Upon this he says, " Here the apostle speaks of striving for the mastery, and for a corruptible crown. Were these gracious exercises ? " Wonderful question ! Answer. These exercises are an emblem of the gracious exercises of true Christians, in which they strive for an incor- ruptible crown, which is here asserted of them. The reader shall judge with how good a grace, and what propriety, Mr. M. adds, " This text wliich he has produced, seems to confute the interpretation he has advanced, instead of establishing it." He who can think this a confutation of the interpretation I have advanced, can easily confute every interpretation that ever was, or can be, advanced on any text in the Bible. I quoted Dr. Doddridge, and Pool's Synopsis, to prove that some suppose that by the sirait gate is meant the entrance into heaven or eternal life. Mr. M. has been at some pains to show that no such interpretation of this text is found in these authors. In order to this, he jumbles together part of what MR. M. S STATEMENTS EXAMINED. 887 Dr. Doddridge says upon this and another text, taking part of a sentence from one, and joining it to a piece of a sentence on the other, carefully leaving out the words which are apparent- ly contrary to the sense he tries to make him speak. The critical reader, who has Dr.^ Doddridge and jMr. M. before him, will, by examining and comparing, have a more clear and striking idea of what Mr. M. has done in this matter than can be given any other way. And I am confident he will be con- vinced that my reference to the doctor was on good grounds; especially if he observes that in his note on this text, in or- der to show the sense of the original word here translated strive^ he refers to those texts which have been mentioned, (1 Cor. ix. 25 ; Col. i. 29 ; 1 Tim. vi. 12 ; 2 Tim. iv. 7,) in which the exercises of Christian faith and holiness are spoken of. Mr. M. says, " Such is my weakness that I cannot devise why this author referred to Dr. Doddridge as an authority for his new sense of this text." On this I would observe the fol- lowing things : — I did not refer to the doctor as an authority for this sense of the text. I hope I never shall be guilty of referring to any uninspired man as an authority. When I mentioned a sense which others put upon this text, I referred to the doctor as one of them, not as any evidence that this was the right sense ; but that it was in fact so understood by some, as I asserted. Why does Mr. M. here call this a new sense of this text, when he had so often said it was a sense which Arminians put upon it, unless it be that he may add to the number of his many self-contradictions I * Perhaps, however, he means to set new in opposition to orthodox. If so, this will account for his calUng every thing he does not approve new divinity. How far Mr. M.'s weakness appears in this, or in any thing else to be found in his book, is a matter of no great impor- tance, and is left entirely to the judgment of the reader. All that I am concerned to make out is, the weakness of what he says in support of the cause he has espoused. He also endeavors to show that I have made a mistake in referring to Pool's Synopsis for this sense of the text. As this is a matter of no great importance, I will not trouble * Besides, it appears that this was Mr. M.'s sense of the text above twentj"- years ago. So that he has, by calling it a new sense now, contradicted himself in another sense, and yet higher degree. In his letter to Dr. Johnson, called A Vindication of Gosijel Truth, he says, " The Scripture nowhere puts mankind upon seeking their everlasting happiness in any other way than that of well- doing, truly such, in the account of God, i. e., doing his commandments." Certainly, then, when Christ " puts mankind upon seeking their eternal happi- ness," by telling them to strive to enter in at the strait gate, he means, doing the commandments of God, as I have explained it. 888 MR. M.'S STATEMENTS EXAMINED. the reader with the defence of myself, which I think I am able to make, and a particular confutation of what Mr. M. has said ; but I leave it entirely with the learned, who will be at the pains of consulting the Synopsis. However, I will just mention throe mistakes which Mr. M. has made in what he has said on this head. First, He takes whatever he finds in the Synopsis to be Mr. Pool's, as his opinion, and what he asserts ; whereas Mr. Pool was only the collector and transcriber of what former expositors had wrote. Therefore he produces the ditferent and opposite sentiments of expositors, and constantly refers to them in the margin. Mr. M.'s quotation in the margin is what Mr. Pool collected from two expositors, the latter of which has been reckoned in some sense the father of all Ar- minians. Mr. M. pretends to give a translation, or paraphrase of it, (though I think it is neither,) and represents it as what Mr. Pool asserts. Mr. Pool never thought himself answerable for all the opinions of expositors he quotes in his Synopsis. Secondly. Mr. M. here again supposes I quote Pool's Synopsis as an authority to support that sense of the text which I had mentioned. Whereas I referred to this only to support my assertion, that this sense has been put on the text; and not as the least evidence that it was the right one, as I have before observed. However, while Mr. M. runs into this mistake and that just mentioned, he is right in rejecting all human authority, in the following words : " But suppose Mr. Pool was of opinion, etc., as we are to call no man father on earth, I would inquire," etc. Thirdly. Mr. M. here supposes that whatever the unre- generate are directed or commanded to do, they are ta do, or may do it, while unregenerate ; and so that they are directions or commands to unregenerate doings. This is manifest in what he pretends to take from Pool's Synopsis, just men- tioned, in the following words : " Christ invites or requires all, the unregeiKM-ate not excepted, to take in hand or enter upon the way of holiness. And that they strive in this matter with all tlifir ])owers." Though all the unregenerate are required immediately to enter upon the way of holiness, and to strive in this matter, this does not certainly enjoin unregenerate strivings, unless whatever the unregenerate are commanded to do, they are to do as such, or while unregenerate. But what Mr. M. here supposes, is by no means true. The unregenerate are coiiiinandcd to love God, and to strive in this matter, and exert all their |)o\vers. But it does not follow from this that unregenerate men do thus love God, or ever will while unregenerate. But this matter will be more particularly MR. M. S STATEMENTS EXAMINED. 389 considered in another section. I return to the text under consideration. It was my prevailing opinion, when I wrote my Inquiry, that the strait g-ate, in this text, does not mean the entrance on a religious life, or conversion from sin to God ; but the en- trance into eternal life, to which a life of holiness, or the good; fight of faith, is the way ; and therefore is the striving here commanded, which includes the beginning in the first act of faith and rejjentance, as well as progress in this way unto the end of life. And I have not been led to alter my opinion by any thing that Mr. M. has said, or that I have learned frorn any other quarter. Something I then said in support of the interpretation in question. And I must now ask the patience of the reader while I mention several other things which ap- pear to me to be in favor of this sense of the text. 1. The words immediately following these seem to be in favor of this construction : " When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying. Lord, Lord, open unto us, etc. There shall be weeping, etc., when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God," etc. These words are evidently intro- duced with reference to what is said in the text, and to explain and enforce it. And we are hereby led to understand the same thing by the strait gate in the text, and the door in the next sentence. The way to eternal life, or the kingdom of God, the gate or door by which persons enter thither, and by which the, patriarchs and prophets have gone into this kingdom, now stands open to all ; and all are invited to enter in ; and all that is necessary in order to this, is to strive to enter in, or to go in the way which leads to eternal life. And all are urged now so to run for eternal life, not as uncertainly ; so to strive and fight the good fight of faith, as to lay hold on eternal life, from this awakening consideration, that many shall seek to enter in, shall cry for admittance when it is too late, and the door is forever shut. From this view of the matter, I think it is very evident that the seeking to enter in, which is dis- tinguished from striving, and is set in opposition to it, intends the crying for admittance in at the door, after it is shut, repre- sented in the words immediately following. And if so, it will follow, that the strait g-ate and the door mean the same thing; for Christ says, many shall seek to enter in, i. e., at the strait gate, and shall not be able ; and then goes on to illustrate this, by telling how they shall knock and cry for admittance at this gate or door, after it is shut. And is it not equally evident, that by striving, Christ means that which shall be 33* 390 MR. M.'s STATEMENTS EXAMINED. effectual, and shall certainly bring a person to " enter in through the gates into heaven," since it is put in opposition to that which shall be ineffectual, and is consistent with being for- ever excluded ? Thus I think, if we attend to Christ's own explanation of these words, we cannot be at a loss about u their meaning, 2. The passage just now alluded to, (Rev. xxii. 14,) seems to be, in some measure parallel to this under consideration, " Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the holy city." Here is a gate, or gates mentioned, as the entrance into heaveu, and the way to enter is to do his commandments. This, therefore, is striving to enter in at these gates. They, therefore, who do strive to enter in at this gate, do observe the commandment of Christ, and shall cer- tainly be successful. If striving' is Christ's command, they who strive do his commandment, and so shall enter into eter- nal life through the gate. This leads me to observe further, — 3. It seems to me very dishonorable to Christ, and contrary to his wisdom, faithfulness and goodness, to suppose that he has given any direction and command to sinners, in order to their salvation, which they may punctually observe and do, and yet miss of salvation. If they may do so, what safety is there in relying upon his advice and direction ; for according to this, he does not always advise and direct to the way that leads to heaven, but to that which a man may follow, and yet be going in the way to hell. Christ says, " Blessed is the man that heareth me." (Pr. viii. 24.) He that strives to en- ter in at the strait gate, heareth Christ, for this is his counsel and advice to men ; and therefore is safe and blessed. It is implied in these words: that he who striveth shall be able to enter in, or shall certainly enter in, in distinction from those who shall seek to enter in, and shall not be able. And who can now think, that men may faithfully and punctually take the advice, and follow the command, of him who came to teach men the way to life, and yet not be able to enter in, but perish at last ? In this view, they who take the striving here commanded to be the doings of the unregenerate, and at the same time hold that there are promises made to such strivings, are more consistent; and in this respect do not, I think, reflect so much dishonor on Christ, as they who hold the former and deny the latter. And hence it is, perhaps, that it is so common for the latter to contradict themselves, and implicitly hold that there are promises to the doings of the unregenerate, or which amounts to the same thing, while they are expressly deny- ing it. MR. M.'S STATEMENTS EXAMINED. 391 Mr. M. is an instance of this, not the least remarkable ; for, as has been observed, he, in the book under consideration, applies Scriptures to the unregenerate, which carry a promise in them to those who comply with the direction and command. And when he had formerly wrote a book to prove there are no promises to the doings of the unregenerate, he concludes the whole with the following declaration : " On the whole, I would just make this one remark, and be it remembered, though I deny any promise, by virtue of which the special grace of God can possibly become due to the prayers and endeavors of the unregenerate, while such ; yet, however, I am persuaded that it is the duty of sinners to be seeking and striving after it ; and that not a single instance will be found of any sinner, in the day of judgment, able to stand forth and plead in truth. Lord I did my best endeavor to the very last, that I might obtain the salvation which is by Jesus Christ, and looked diligently lest I should fail of the grace of God ; but after all, was de- nied." How did Mr. M. come to be thus persuaded, unless it was from the nature and perfections of God ? But if these, or any thing else, are the proper ground of such a persuasion, then they are as good a security to the sinner as ten thousand promises would be. And on the same ground we may be per- suaded that he who strives to enter in at the strait gate, according to the advice of our kind Savior, shall not miss of salvation, as this may be argued from the character and per- fection of Christ, whether he has made any express promise or not. And now, by the W"ay, we may see the force of the following words of Mr. M., when, speaking of this performance, he says, " which, according to my weak ability, was attempted in such a manner as might guard against this its opposite ex- treme, by leaving proper scriptural encouragement to a diligent attendance on means." I s^e not how there can be any thing worth disputing about between those who hold that there are promises made to the doings of the unregenerate, and those who hold to this encouragement. And it is worthy of partic- ular remark here, that in these words he gives the unregener- ate sinner a character which never yet belonged to such, and sets him in a light in which he is rather to be pitied than blamed, doing his best endeavor to the very last, and looking diligently lest he should fail of the grace of God. He that does his best, does unspeakably more than ever an unregener- ate man did, or any other mere man in this world; for he is perfectly innocent and holy. And he who diligently seeks, shall find. He has a divine promise to rely upon, which is much better than Mr. M.'s persuasiori. He who has so good an opinion of the unregenerate can never consistently think 392 MR. M.'s STATEMENTS EXAMINED. they shall fail of salvation, upon their thus doing their best, and has no reason to quarrel with him who asserts that there are promises to such. 4. It appears to me that a person does never truly strive for that which he opposes with all his heart, and to obtain which nothing is wanting but the least degree of inclination of heart towards it, and sincere desire of it. But this is true of unre- generatc sinners, in the case before us. They have not the least inclination to enter the strait gate, or to embrace the gospel. Their want of this, and fixed opposition of heart to it, is the only thing in the way of their entering, or that keeps them out. And to suppose they do strive to enter in at this gate, while they remain so, is, I think, very absurd. They may strive, indeed, and have great motions and strong exer- tions of mind relating to their future state and eternal salva- tion, but this will be so far from striving to enter in at this gate, that all their striving, every exertion and voluntary exercise of their heart, will be a refusal to enter, and opposition to it. Now, who can think Christ exhorted to such exercises as these, under the notion of their being strivings to enter in at the strait gate ? This is to use language quite otherwise, and in a manner directly opposite to what mankind do in the common atlairs of life. This may be illustrated thus : The son of a certain and worthy father has stolen a thousand pounds from his father, , and run off; and the father pursues and overtakes him, and kindly invites him to return home, and promises to forgive him, and to make him heir of all that he has, if he will turn about and resolutely set his face homeward, being willing to strive, to exert all his strength in overcoming the difficulties of the way to his father's house. But if he finds him obsti- nately set in his way, and without the least inclination to return, or so much as to turn his face about, he will not exhort him to strive to turn about under the notion of his doing this, while his heart is wholly opposite to it; because this is a con- tradiction. And if he should say to him, " Strive to turn about and get into the road which leads home," it would be under- stood as an exhortation to exercise some inclination that way, at least ; and not that he should strive for this, not only with- out any inclination to it, but in direct opposition to his whole will. And if it was taken in the latter sense, it would be thought the most absurd proposal that ever was made. Surely he must strive without any heart or will who strives to do that which is in direct opposition to his whole heart and will, and the doing of which is Nothing but willing and choosing it. And this is a strange sort of striving indeed ! I am bold to MR. M.'s STATEMENTS EXAMINED. 393 say no man ever yet had an idea of it ; because it is in itself a most perfect contradiction. For tliese reasons, and others that might be mentioned, I think this text is to be understood as it has been explained, and that by striving here, Christ does not mean any thing which impenitent unbelievers ever do, while such. Nor do I see any bad consequences of understanding the text in this sense. Mr. M. observes this is the Arminian sense of the text, and contrary to that which Calvinists put upon it ; and says, " It seems somewhat strange, that when this author undertook the cause of orthodoxy, he should give up and reject their sense of the text which was so greatly in dispute." Answer. It would seem as strange, at least, if every one who undertakes in the cause of orthodoxy should be obliged to understand every text of Scripture exactly in the same sense in which it has been taken by those who have been on the same side of the question. This would be to renounce ortho- doxy in many instances, I doubt not ; and what point of or- thodoxy is given up or the least weakened by the sense I have given of the text I cannot imagine. Whereas, by espousing the sense which I am opposing, an important point of ortho- doxy is, I think, implicitly given up, (which, indeed, is given up by Mr. M. through his whole book,) viz., that unregenerate sinners do not with their whole hearts oppose Jesus Christ and the way of salvation by him. In this view, an attempt to re- store this text to the true sense is to espouse the cause of orthodoxy ; and it does not fright me at all to be told that Arminians understand this text as I do. For who would not much rather join with the grossest Arminians so far as they are right, than with the most orthodox Calvinists wherein they are wrong? Mr. M. asks, " If this text does not respect the unconverted, and enjoin duties upon them, where can there be any passage found in the Bible that has any reference to them ? " Answer. If this is the only text in the Bible that enjoins unregenerate duties and doings, I think the doctrine of duties enjoined on the unregenerate, to be done by them while such, which Mr. M. has so zealously espoused, stands on a very weak and precarious foundation. But it seems Mr. M. is not in earnest here ; but only makes this outcry, and asks this question, to answer a particular end ; for, before he has done, he thinks he finds Scripture enough besides this which en- joins duties upon the unconverted, to be done by them while such, and says that "these performances of the sinner are en- couraged by God throughout the Scriptures." But this will be more particularly considered hereafter. 394 MR. M.'s STATEMENTS EXAMINED. Mr. M., as many others have, takes this text in Luke to be parallel with that in Matthew — "Enter ye in at the strait gate ; because strait is the gate and narrow is the way which leadeth unto life." There is perhaps no good reason for this. The former says nothing about the narrow way ; but speaks of a gate only, which, as has been observed, is in the following words called the door, which shall be shut when this life is at an end. But if it is granted that these two texts are parallel, meaning the same thing, Mr. M. will gain nothing by it in favor of un- regenerate strivings and doings ; for, upon this supposition, striving to enter in, and actually entering in, are the same thing. But to eqter in at the strait gate is certainly not any thing that unregenerate men do. Mr. M. has indeed attempted to prove that striving to enter the strait gate intends something previous to actual entrance; and his argument is so remarkable that I will transcribe every word of it. " Strive to enter in at the strait gate, i. e., strive to enter upon the Christian life, as explained above. And is not this attempt to enter, previous to actual entrance, since the former sometimes exists without the latter ? For many, I say unto you, will seek to enter in, and shall not be able." Here, in order to form his argument, he makes striving to enter, and seeking to enter, to mean one and the same thing; for he proves the former is not connected with entering in, from Christ's declaring the latter is not. This makes the text to run thus : " Strive to enter in at the strait gate ; for verily I say unto you, this striving shall in many instances be to no purpose, and you may strive as much as you will and yet never enter I " This, I believe, is quite a new sense of the text, and is peculiar to Mr. M., and I hope and trust will remain so. But let us hear "the true and genuine sense of the text" from Mr. M., in the following words : " Were I allowed to speak freely my humble sense of the text, to me it appears, that by entering the strait gate, is meant active conversion to God, or a compliance with the covenant of grace, in the way of faith. This is the gate we must enter, upon pain of eternal damnation. What! And not required to strive in this matter! Thrice amazing!" This is a violent discharge of fervent zeal by way of excla- mation, as all will perceive ; but the humble sense as well as the argument seem to be quite lost by the means ; at least, are not so easily perceived. Since Mr. M. has had so long a time to cool and calm down, and I am at such a distance from him, I will venture to say, if entering the strait gate means active conversion, in the way of faith, then striving to enter is doing MR. M.'S STATEMENTS EXAMINED. 395 that by which men enter, or actually converting to God and believing, or that which is done with a good will to this, which is the same ; and all that striving which is in opposition to converting and believing, etc., (as are all the strivings of the unregenerate,) is not striving to enter the strait gate, but striving to do something else, or rather striving in direct oppo- sition to it. Another sentence which Mr. M. finds great fault with is in the following words : " It has been observed, that the end of using or attending on the means of grace is instruction." He thinks it is very wrong indeed, and of a bad tendency, to say the end of the use of means is instruction ; and undertakes to show " that the end of attending on the means of grace, is grace, the fruits of holiness." In order to see how groundless Mr. M.'s objection is, and how very wrong and injurious is his representation of this matter, nothing more is needful than to refer the reader to the whole passage from which he takes these words ; yea, all he says upon this is sufficiently refuted in the paragraph from which he takes them, which isjcontained in less than ten lines. Having taken notice in the words which Mr. M. quotes, that it had been observed that the end of using or attending on the means of grace is instruction, I proceed to say, " The ques- tion now is, what end this instruction answers ; of what ad- vantage is it to have the truth set before the mind, and to have the attention of the mind fixed upon it?" From this it suffi- ciently appears, had I not said another word, that I did not consider instrugtion or knowledge as the ultimate end of means; because the very inquiry I am upon is, " What end this instruction answers ? " But Mr. M. goes on, and harangues away for a page or two, against my making instruction the ultimate end of means, in distinction from grace or holiness, and salvation. If Mr. M. did not read the whole of this passage, especially the whole paragraph and even sentence from which he quotes, he is, doubtless, very much to blame ; but if he did, it will be difficult to conceive how he could ignorantly make such a gross mistake and very injurious misrepresentation. The first and immediate end which is answered by the use of means is instruction, "or (as I further express it) to lead the mind to the knowledge of that truth of which it was before ignorant, or to renew the attention to truth already known, and fix the mind upon it." And then I go on to tell what end this answers, and particularly show that it prepares the mind in which there is a right taste, or whenever it shall be brought to this, to exercise holiness ; and then go on to show how im- portant and necessary it is that the unregenerate should be all 396 MR. M.'s STATEMENTS EXAMINED. attention in the constant use of means, as the only way in which they may hope for salvation. Mr. M. not only asserts from this, that I make the only end of the use of means to be instruction, but goes on to mention some dangerous conse- quences that will follow from it ; but as they are consequences of his own inventing, and are taken from what I never asserted, and in direct contradiction to what I say, I shall not further trouble myself or the reader with them. But Mr. M. goes on, I think, from bad to worse, and suffers his imagination, or something else, to run quite away with him ; for he proceeds to remark on another exceptionable pas- sage of mine, which is in the following words : " If it should be asked. What good all this instruction and knowledge will do the unregenerate, who are under the dominion of a hard and impenitent heart, and will continue so until a new heart is given in regeneration? If this knowledge will be of no service to them, and really do them no good, and they are yet as far from salvation as ever, then there is no encouragement for them to attend on the means of grace in order to obtain it, and keep up a view and sense of the truths of Christianity in their minds." I, having shown the necessity of instruction and knowledge, and the mind's attending to the truth, in order to the exercises of faith and repentance, in these words proceed to propose a query and objection, which I supposed would naturally arise in the mind of the reader ; that by answering these I might more fully clear up this matter, and show what end instruc- tion answers, and the good this will do the unregenerate, and in what sense they who thus attend are not so far from salva- tion as others. And this I proceed to do as an answer to this query and objection. Now Mr. M. takes this query and objec- tion, which I introduce in order to answer, to be certain asser- tions of my own, viz., that this instruction and knowledge will, in fact do no good, is of no service to the unregenerate, and leaves them as far from salvation as ever. And upon such a gross mistake and misrepresentation, he harangues away for near seven pages. And what is not the least remarkable here is, that he makes use of what I had said in answer to this objection, and to show that the suppositions made in it are not true, to confute me, and to prove the same thing, as he imagined, against me. I say, as he imagined; but it requires a great stretch of charity, I confess, to suppose him in earnest here, and not rather trying how much he could misrepresent me and impose on his reader. But here we must call in for our assistance his old age, dulness, and weakness, of which he so often reminds the reader. MR. M.'s STATEMENTS EXAMINED. 397 In answer to this query and objection, I endeavor to show what is not the end which is answered by the sinner's attend- ance on means while imjDenitent, and what good the instruc- tion and knowledge he gets does not do, while he opposes, and lives in the abuse of it. Under this head the passages are found which have given the chief offence to Mr. M,, and which have been particularly attended to in the foregoing sec- tions. I then proceed to say what end and purpose this does answer, and what encouragement there is, in this view, to attend on means with engagedness and perseverance, to which Mr. M. has made no objection.* As all he says, for so many pages, is founded on the gross misrepresentations I have mentioned, nothing more need be said by way of answer. However, I will take leave briefly to remark upon several things contained in these pages before I leave them. Mr. M. here represents me as not including external refor- mation of open, gross sins in what is preparatory to conver- sion, or saying a word that implies it. Speaking of me and my tenth section, he says, " Through this whole section he has not so much as once mentioned the sinner's breaking off" from his sins, as that whereby he is more in the way of God's mercy, than going on in them. All that belongs to the unre- generate as means, with the author, it seems, terminates in instruction and speculative knowledge ; as though it was not as much out of God's wonted way to bestow saving grace on the sinner abandoned to all kind of wickedness, while such, as on the grossly ignorant." In these words are three contradic- tions, viz., to truth and fact, to his own repeated declaration, and to the words themselves. They are contrary to fact. I say,f " To use or attend the means of grace, is to make use of all the means of instruction in the things that relate to God's moral kingdom ; to go into that conduct and practice, and do all those things which tend to lead us into the knowledge and the truths of divine revela- tion, and to keep up the attention of the mind to them, and carefully to avoid whatever has a contrary tendency." Here I speak of "the sinner's breaking off" from his sin as that where- by he is more in the way of mercy, if he who does so is in the w^ay of using the best means of instruction," which I suppose none will question. And I expressly say that I mean that "knowledge which no openly vicious or careless sinner ever * This I have more birgelj- considered in what I have since ])ublished, which the reader may consult, it' he pleases, fcjee Sermon on Regeneration, pp. 568-572. t Inquiry, ante, p. 261. VOL. III. 34 398 MR. M.'t! STATEMENTS EXAMINED. obtains." How, then, could Mr. M. say, " He has not so much as once mentioned the sinner's breaking off from his sins as that whereby he is more in the way of mercy " ? etc. In this assertion he has contradicted himself, as he has re- peatedly declared the contrary, and through his whole book supposes that I am speaking of the reformed sinner, and no other. Thus he says, " Here let it be noted, that it is fully conceded by the author that the unregenerate under consid- eration have all degrees of light and conviction of divine truth that can agree to an unregenerate state ; all that there is in a common work of the Spirit of God, preparatory to saving faith, the enlightening of natural conscience, putting the sin- ner upon reformation of life," etc. It seems that what he here desires may be noted, had entirely slipped his mind before he had got four pages ; for he then utterly denies that the author had conceded, or so much as once mentioned, any such thing I But, to say no more of these contradictions, it is to be observed that the words I am considering are contradictory to themselves. His words are, " As though it was not as much out of God's wonted way to bestow saving grace on the sin- ner abandoned to all kind of wickedness, while such, as on the grossly ignorant." These words suppose that a sinner who is abandoned to all kind of wickedness, may not be grossly ignorant and destitute of that knowledge of which I speak in my tenth section ; which is an absurdity and con- tradiction in itself. For security in sin implies gross ignorance with respect to the knowledge of which I speak ; even igno- rance of the most essential and important things necessary to be known, in order to exercise faith and repentance. There is an absurdity in supposing such a one to have any tolerable degree of the instruction and knowledge of which I speak, this being peculiar to the awakened, convinced sinner of whom I am speaking, and is as inconsistent with a course of open profligacy and wickedness as light is with darkness. I would also remark upon the following words: " Upon this principle, all the attainments of the unregenerate, such as awakening, conviction, reformation, legal humiliation, and whatsoever is preparatory to a saving faith, are no grounds at all of thankfulness to God. If they are really such worthless things, what are of no service to the unregenerate can do them no good, and on the account of which, considered in them- selves, they are not less wicked than they would be without them, abandoning themselves to all manner of wickedness; in this case, to give thanks to God for them would be no less than to mock God, giving thanks for a thing of nought." These words are predicated upon my saying, as Mr. M. has MR. M.'S STATEMENTS EXAMINED. 399 sagaciously understood me, that all this conviction, etc., of the unregenerate are of no service to them, and answer no end, because I introduced a querist asking what good these things did, that the matter might be explained in my answer, which has been before observed. But Mr. M. goes further than all this here, and represents that I had said, that on the account of these things, considered in themselves, the unregenerate are not less wicked than they would be without them, aban- doning themselves to all manner of wickedness. I am sure 1 have not said or intimated any such thing. All I say of the convinced sinner's not being less wicked, but more so, is consistent with these things being less sinful, considered in themselves ; for I expressly place their greater sinfulness not in these things, but in something else. Why, then, did Mr. M. put in these words, " considered in themselves," unless it was on purpose to add to his other misrepresentations, or be- cause he could not answer his purpose without them ? As for grounds of thankfulness for awakening and convic- tion, where is the difficulty, on supposition they are attended, not with less, but greater sinfulness ? The greater sinfulness consists in the abuse of those things which are, considered in themselves, great advantages and favors. There is no ground of thankfulness, indeed, for this greater wickedness, of which these things are the occasion ; but is there therefore no reason of thankfulness for a favor, because, by abusing it, all the bene- fit of it is lost, and it by this means becomes the occasion of greater guilt and more dreadful ruin than could have took place in any other way? This must be true, else what Mr. M. says here is less than nothing to his purpose, even directly contrary to an important truth. Another passage of mine which Mr. M. has seen fit to re- mark upon, is the similitude of a father and two sons. The sons run oft", determining to leave their father's house and ser- vice. The father calls after them, advises and commands them to return. One stops and attends to what his father has to say to him ; the other pays no regard to what his father says, but runs on till he gets out of hearing. I observed upon this, that he who stopped and attended to what his father had to say, cannot properly be said to obey his father's command, if, after all, he refuses to return ; " and may, by the light and conviction laid before him by his father, in consequence of his stopping and attending, be more guilty in refusing to submit to him, than the other that has been out of hearing." This last sentence Mr. M. chiefly objects against. And first, he says, " This similitude does by no means fully represent the state of the case." 400 MR. M.'S STATEMENTS EXMAINED. Answer. This similitude was not made with any particular reference to the general state of the case between Mr. M. and me, but to illustrate my answer to a particular objection which I was then considering.* If it answers the particular case as it is put in the objection which it was designed to illustrate, it answers the end proposed. However, let us see wherein it fails. Mr. M. says, " Here is nothing of the awakened, reformed sinner, save only his making a pause, stopping his career when running away, and attending to what his father had to say." I ask, what more takes place in such a sinner that is not here represented ? Mr. M. has not told. However, he proceeds to " propose a query or two, lame and defective as it is." He asks " What was the true cause why A. (the son who run off) stopped his ears, and run off, — when B. (the other son) hearkened so far as to stop his wicked course? What can be the true cause of this difference, but a more wicked state of mind in A.?" Answer. The true cause of this might be some suggestions made to B.'s mind of the dreadful consequence of thus leaving his father, etc., which were conveyed to him by or together with his father's words, and not to A. This, I own, must be sup- posed in order to make the case in this respect represent that of an awakened sinner. The awakened, reformed sinner is brought to this state by influences on his mind and conscience, by which he is made to see, and, in a sense, feel the sad and dangerous state he is in, which will immediately stop him in his career of open wickedness ; I say, this is the effect of influ- ences on his mind and conscience, which A. has not ; therefore, it is not in the least owing to the less wicked state of mind of B. that there is this difference. I wonder Mr. M. should ask this question, since he so zealously holds to the influences of the tSpirit of God in awakening the consciences of sinners. If I had asked such a question, Mr. M. would have had more reason to suspect and insinuate that I had "an inclination to favor the neiv clitnnilt/, that entirely denies any preparatory work in order to saving faith, by the common influences of the Spirit," than he had from any thing that I have said. Mr. M. surely does not suppose that in order to sinners being awak- ened by the Spirit of God, they must first become less sinful in the state of their minds than they were, or be less sinful than others. We see, then, the true reason why one sinner is awakened and another is not, can easily be given, without supposing a more wicked state of mind in the latter; and it is a little strange Mr. M. could not think of it in this case. * See Inquiry, ante, pp. 272, 273. MR. M.'s STATEMENTS EXAMINED. 401 Mr. M. goes on to ask, " Will any one, in this view of the case, say that B. is more wicked than A. ? What ! Because B. is less bold, daring, and fixed in his rebellion, and in casting the utmost contempt on his father's authority ? " Answer. It does not appear that " B. is less bold, daring, and fixed in his rebellion," etc. ; but the contrary appears to be true. B.'s conscience is awakened to see the dreadful ruin that is before him if he does not return home to his father, and he trembles at the thought of it. He is convinced in his con- science it is his duty and highest interest to return home ; that there is no other way to escape the evil he dreads, and that in this way he shall certainly escape, and be made completely happy. Yet under all this light and conviction of conscience, his heart rises against his father in a more direct and stronger manner than ever it did before in the most horrid exercises of hatred, enmity, and fixed opposition to his father's person, character, and government, while he has not the least inclina- tion in his heart to submit, or take one step homeward, but persists in an obstinate refusal. A., it is true, is a rebel, and is wholly to blame for running oft* as he did ; but he is not in those circumstances in which he can be so " bold and daring, and appear so obstinately fixed in his rebellion as A." He has never had any realizing apprehensions of the dreadful ruin which he is bringing on himself, but thinks all is well, and that he is pursuing his own happiness in leaving his father's house. And he has very few thoughts and exercises about his father's government and family. B. knows a thousand times more about them, and about his duty and interest, and has ten thousand times more thoughts and exercises about this mat- ter, and they are all in the most direct opposition to his father. We are, therefore, now prepared to answer Mr. M.'s ques- tion, " Will any one in this view of the case say, that B. is more wicked than A.?" Yes, every one will say so who will hearken to the dictates of common sense ; and he who says the contrary justifies the wicked even in the height of wicked- ness, and reproaches and casts a high degree of contempt on the father. Mr. M. goes on to say, " Should it be pleaded that B. is more wicked than A., because B. discovers a greater degree of ten- derness and sensibility of conscience sinned against than A. in non-submission ? I answer, that to argue thus, would be pre- posterous and absurd to the last degree ; for, upon this princi- ple, the most abandoned sinner under the gospel, having wasted his conscience, and sinned away his moral sense, so that he is past feeling, as the Scripture expresseth it, may commit the 34* 402 MR. M.'S STATEMENTS EXAMINED. most atrocious wickedness, and yet be innocent, because past feeling; whereas, the truth in this case is just the reverse; he, of the two under the same light and advantages, that can with the greatest boldness and freedom commit the most enormous wickedness, without remorse or feeling of conscience, is the more desperately wicked." Here Mr. M. again forgets himself, and speaks of one who has, by a course of sinning against his conscience, got rid of his awakening and conviction ; whereas, A. is not such a one, nor am I speaking of such. But what he says here in the last sentence I think cannot be true. The sinner who is most blind and ignorant with respect to his duty and true interest, and knows not that he is acting against either, so does not sin at all against his conscience, cannot be so great a sinner as he who has the greatest light and conviction of conscience relating to his duty and interest, and yet goes on in sin, in direct oppo- sition to this. Yet this Mr. M, asserts here; but is it not most shockingly absurd? It is also directly contrary to what he says elsewhere, as he often speaks of sins against the light and dictates of conscience as peculiarly aggravated ; and this he supposes in this very paragraph; for he speaks of wasting conscience as the great crime of the abandoned sinner. These two sentences, therefore, stand in direct contradiction one to the other. The first asserts him to be the greatest sinner who has most opposed his conscience ; for his having wasted his conscience, and sinned away his moral sense, as that wherein his great sinfulness lies. The last asserts him to be the great- est sinner, who never had, and now has not, any light and conviction of conscience; and so has never had opportunity to waste his conscience, or sin against it ; for here his great sinfulness consists in sinning without remorse or feeling of conscience, i. e., without any light and conviction of conscience. I leave it to the reader, whether " to argue thus " is not more than " preposterous and absurd to the last degree." Mr. M. adds, " But perhaps the grand plea in reserve, to evince that B. is more faulty than A., (if different from what has already been said,) is, that B. has a higher degree of inter- nal light and conviction that it is his duty to submit to his father than A. had, therefore more guilty." This I think is not really "different from what has already been said;" as tenderness and sensibility of conscience must be the same thing with light and conviction of conscience in the unregenerate. He has, therefore, made no advance ; the plea is exactly the same with that which he mentioned and answered before. But perhaps he has a better answer now. MR. M.'S STATEMENTS EXAMINED. 403 It is this : if A. has not so much light and conviction as B., it is altogether A.'s fault that he has not. And " if it be entirely and merely A.'s fault, shall not A. be dealt with as if he had that light and conviction in his conscience, which only, and merely his own fault, wilfully stopping his ears, impeded his having? " This answer is quite different from the former, and even in direct contradiction to that. Whether it is better, is now to be inquired. I say it is a contradiction to the foregoing, be- cause there he places the great crime of the sinner, not in sinning against the light of his conscience, but in sinning without any light and conviction. Bat here he has shifted the crime, and places it in sinning against that light, which, though the sinner has not actually, yet he has virtually, because it is wholly his own fault that he has it not; so is looked upon and treated by God as actually " sinning against all that light, which he wilfully refused." It is granted that A. is answerable for not having, and reject- ing, that light and conviction, which by his own fault he has not. But it will not be granted that he is answerable for actually sinning against that light which he never had ; and that he will be looked upon and dealt with by God, as if he actually had this light, and actually sinned against it; for this would be to look upon him, and treat him contrary to the truth. There is a real and great difference between him, who actually has light and conviction in his conscience and him who has it not, whatever may be the cause of this difference. And to look upon them and treat them as if there was no difference, is ceij^ainly to contradict the truth of fact. If Mr. M.'s position is true, the most stupid, blind, and ig- norant person under the gospel is as guilty, as great a sinner, in not embracing the gospel, as he who has the greatest degree of light and conviction of conscience, and yet persists in the highest exercises of enmity against Christ, and opposition to all the light he has. And he who is guilty of stopping his ears, and putting himself out of the way and beyond the reach of all means of light and instruction, by one act, is as great a sinner as he who spends a whole life in the most horrid acts of rebelhon and enmity against God, contrary to the clearest light of his conscience ; so that one single act which occasions ignorance in refusing to admit the light that is offered, is as great a crime, and carries as much guilt in it, as all the actions of high rebellion and enmity against God, in opposition to the clearest light and conviction of conscience, through a whole eternity. This must be so, if A. is accountable for sinning against all that light which he wilfully refused, and so had not; and is as guilty as B., who actually had it, and 404 MR. M.'s STATEMENTS EXAMINED. yet sinned against it. A heathen, for instance, who was once invited and had a fair opportunity to come into a Christian country, and enjoy the light of the gospel, and refused, and so lives and dies in heathenish darkness, is as guilty as he who has lived all his days under the light of the gospel, and had great and clear light and conviction of conscience, and has constantly abused and rebelled against it all, in ten thou- sand acts of the most horrid enmity against God, which the heathen never was guilty of; it being impossible he should, in his circumstances. And, according to this, the most ignorant creature under the gospel will be reckoned and dealt with by God as having abused all the light which he might have had, had he been perfectly holy from his childhood to the end of his life ; and will be found as guilty as if he actually had all this light, and had all his days abused and sinned against it all. And Paul, who did many things against Christ and his church in ignorance and unbelief, was as guilty as if he had all the light and conviction that Peter, or any of the apostles had, and must have been dealt with accordingly, had he not ob- tained forgiveness. I may here say in Mr. M.'s words, " I appeal to the impar- tial reader, whether these be not absurdities by no means to be admitted in divinity ? And whether it is possible to avoid them, the principle advanced being admitted?" The only argument Mr. M. produces to support this contra- dictory assertion is, the words of Christ with respect to the Jews : " But now have they both seen and hated, both me and my father." (John xv. 24.) He says Chjiist treats them here as if they actually saw his divinity, though it does not appear that they actually saw it ; but were blinded through the exceeding wickedness and prejudices of their hearts, and were not, at least many of them, convinced that he was the Mes- siah. " And so were reckoned with by God as if they had seen it; because nothing but their own mere faultiness pre- vented it." Answer. The divine character was clearly set before them, in the person and character of Christ; and this they disapproved and hated ; and that whether they were convinced in their judgment and consciences that this was indeed the divine character or not. In this sense they did see and hate both the Son and the Father: of this they were actually guilty, and were treated, and will be reckoned with accordingly. But it does not follow from this that they who were convinced in their consciences that he was the Christ, and yet rejected him ; and they who verily thought he was an impostor, were equally guilty, and thjit the latter will be reckoned and dealt MR. M.'S STATEMENTS EXAMINED. 405 with as if they actually had the light and conviction of the former, which they had not. Thanks be to God ! no such absurdity is contained in this passage of Scripture, or any other. But Mr. M. has not done with A. and B. yet. He observes that I " have said nothing of the present state of B. under con- viction, as being more guilty than A., who stopped his ears and run off." He does not "attribute it to any want of in- genuity in the author," that he avoided this, being sensible that to assert B. to be more guilty than A. at present, " would be even shocking to common sense." He then goes on to ask, " What moment of future time may be fixed upon when B.j as represented in the similitude above, will be more guilty than A. ? " Answer. It was not owing, I believe, to the want of ingenui- ty of the author, that he said nothing about this, as the matter to be illustrated did not require it. However, he is now ready to answer the knotty question. When B. was in the circum- stances which represent an awakened, convinced sinner, he was more guilty than A. He was so when he had shocking apprehensions of the dreadful consequence to him of slighting and disobeying his father, and was convinced of the safety and happiness he should enjoy by hearkening to his father and returning home ; and that this was his indispensable duty, without any delay, for which he had no excuse; and yet his whole heart rose against it and opposed it; and when the more his father discovered his goodness to him, in making him the highest offers, and urging him, by all imaginable motives, to return, and his mind was all attention to these matters, the more he hated him, and the stronger was the opposition of his heart to his taking one step towards his father's house; when B. was in these circumstances, as the awakened, convinced is, then he was more guilty than A. Mr. M. goes on to ask another question. But an answer to this will be made in the next section, as it will more properly come in there. I now proceed to examine his remarks on another passage. In answering the objection from the convinced sinner's growing worse, more sinful in the attendance on means, that this was matter of discouragement, and a good reason why they should not attend, I observed, that their greater sinful- ness did not consist in their attendance on means, but in their impenitency, etc., and therefore this could be no reason why they should neglect the proper means of salvation ; and then proceeded to illustrate this in the following manner : " If the ploughing of the wicked is sin, shall they therefore not plough ? 406 IS THE APATHY OF THE AWAKENED SINNER shall they not desire food for themselves and their families, and take the most likely method to obtain it? Their sin does not consist merely in their ploughing, so that it would be a less sin not to plough than to do it, but in the wrong views and exercises of mind with which they plough, and in the want of right ones."f Mr. M. quotes only this one sentence, " If the ploughing of the wicked is sin, shall they therefore not plough ? " and says, " that a part only is here put for the whole state of the case, and therefore can be no illustration of the point ; " and then goes on to state it in his own way, and represents it as if the man's sin consisted in his ploughing and providing for his family, so that his greater sinfulness consists in this, which gives all the plausibleness there is in his state of the case ; whereas I had expressly observed that the sinfulness did not consist in this, but something else, and for this end brought this instance to illustrate this particular truth, and not to illustrate the whole of my answer to the objection which I was considering. Mr. M. concludes what he says on this passage in the fol- lowing words : " And now let the reader judge, the case being fairly stated, whether he shall plough in this case ; and wheth- er the case only in part put, as above, can at all serve to illus- trate the author's point." The reader is now to judge whether the case, as I put it, does not fully illustrate the point I was upon ; and whether Mr. M. had any right to say he had fairly stated the case, or had not rather grossly misstated it, and done violence to the passage which was then before his eyes ? SECTION VIII. In which it is considered ivhether the Doctrine that the aivakened, convinced Sinner is more i^uiUij and vile in the constant and painful Attendance on the Means of Grace, than when he tvas in a State of Security and open Projli- g'act/, is an enconrag-ement to Sinners to abandon themselves to Carelessness and Vice, or any Matter of discouragement to an Attendance on Means ? Mr. M. has represented the matter in this light, throvigh his whole book. He supposes that awakened, convinced sinners' growing less sinful in the use of means, is matter of encour- agement to attend ; and that the contrary doctrine tends greatly to discourage them. And this he has particularly * Inquiry, ante, p. 274. AN ENCOURAGEMENT TO THE ABANDONED SINNER? 407 expressed in the following passage : " These things, to the best of my small discernment, naturally tend either to quiet secure sinners in the careless neglect of means, going on in their sins, pr to damp and retard those that are seriously inclined to exert themselves in a painful attendance on means and amendment of life ; since every step they take this way, while unregenerate, they are, on the whole, involved in greater guilt than they would have been had they continued in the wilful, careless neglect of means, obstinately persisting in the grossest wickedness, as above, under the same gospel." And in the next page he says that to deny that the awakened, convinced sinner may be less sinful than in a state of security and open wickedness, " is to lay a stumbling-block in sinners' way, and to rob them of a precious branch of encouragement allowed them from the Word of God, to strive and run for eternal life, in all painful endeavors in the use of means." And again he says, " While we attempt to scare men from trusting in their duties, care must be had that we do not scare them from their duties, either by insinuating that they are more vile in that attendance they are capable of, while unregenerate, than in the neglect of it;" and he puts the following question to me: " Whether this way of reasoning in favor of A., as though he might expect some notable abatement of his guilt by stopping his ears and going out of hearing, does not carry in it too much encouragement to the sinners A. represents, who abandon them- selves to wickedness, and neglect the means of grace, since they are sufficiently inclined in themselves, without the help of others, to devise pleas in their own favor ? " Mr. M. has not mentioned this as one of his arguments against the doctrine he sets himself to oppose, where he un- dertakes to produce arguments against it; but, as is evident, he designs it as an argument not of the least weight, and it will probably have more influence with some than any thing else that he has offered. I therefore propose particularly to consider it in this section. In order to determine whether there is any truth in this, we must consider what are the motives which will induce the unregenerate to act or forbear acting in any case ; or what is the principle they act upon, or the end which they always have in view. If we can fine what these are, we may easily deter- mine what tends to discourage, or to encourage them in all cases; for this will be just according to the motives by which they are influenced. And here I suppose all will allow that the unregenerate are always influenced in all they do by what may be called selfish motives. They are always seeking and pursuing that which is in their view, or seems to them to be 408 IS THE APATHY OF THE AWAKENED SINNER for their own interest, and never act from any higher motive. The secure sinner, whether he is an open profligate or not, is pursuing some good in this world as his happiness, because it seems to him his own highest good in this state. The sinner, whose conscience is awakened in some measure to realize a judgment to come, and future state, and the dreadful end to which the sinner is exposed to come every moment, at once loses his keen appetite for the pleasures of time and sense, and all his pleasing worldly prospects and schemes drop and die, and he begins to feel that his whole interest lies in another world ; and that he shall be happy or miserable, forever, accord- ing as he escapes hell and obtains heaven, or not. This ex- cites in him the grand and important inquiry, " What must I do to be saved ? " And he is willing to take any method and use any means, consistent with his continuing a perfect enemy to God, and holiness, or his duty, which shall be prescribed to him, as the most likely way to escape the evil which he dreads, and obtain the good which he desires ; or, in other words, that shall appear most likely to promote his eternal interest. He is, by the supposition, no more a friend to God and holi- ness now, or an enemy to sin, than he was before ; and really cares not how much God is dishonored, and whether he is a greater or less sinner, if he may but answer his own ends. He does not fear and dread sin for its own sake, or in itself considered ; but purely because of the consequence to him, which he now dreads. He is not afraid of sin, or desires to avoid it, from any true respect he has to God, and merely be- cause it is against him, and dishonorable and offensive to him ; but purely from his fear of eternal punishment. This being the case, it is easy to see it would be in vain to tell him that he will be less guilty and vile in God's sight, in consequence of his attending on means, etc. ; for this in itself would not be the least encouragement and motive to him to attend. And just as much in vain would it be to tell him, in order to dis- suade him from attendance on means, that if he continued impenitent he would be morq guilty and vile than the careless sinner; for this will not be the least discouragement to him, so long as he views this the most likely way to be saved. If, therefore, the sinner can be persuaded that the probability of his being saved or lost does not depend upon his being a greater sinner or a less ; but he is the most likely to be saved who attends most constantly and earnestly on the means of grace, in the clearest view and sense of the important truths revealed in the Bible, and constant attention to them ; and that this is the only hopeful way ; I say, if he can be con- vinced of this, it will be a sufficient motive and encouragement AN ENCOURAGEMENT TO THE ABANDONED SINNER? 409 to him to attend, and will influence him in proportion to his belief and sense of a future state, and of the sad and miser- able case in which he now is. And no other motive can be thought of that will have the least influence on him, to encour- age him to attend on means, or as matter of discouragement. In a word, the unregenerate sinner dreads sin only as connect- ed with misery; therefore he dreads that sin most, which, in his view, most exposes him to destruction, and is most likely to ruin him forever; but these are the sins committed in a state of security, or in the neglect of means, and not those com- mitted under awakenings and convictions, and in a constant attendance on means, however more heinous and vile the latter are than the former. Therefore, the sinner only needs to be well instructed, in order to have all the encouragement he is capable of to attend on means. Let him be convinced that this is the most likely course he can take to be saved, and that there is no other likely way, however great may be the guilt he contracts while he continues impenitent, and it will be a strong and prevalent motive with him to take it, in proportion to his dread of eternal destruction, and desire of future happiness. Mr. M. does, therefore, in the passages above cited, go upon a supposition which is directly contrary to the truth, viz., that the unregenerate do fear and dread sin on its own account, without any consideration of its consequence, and have some true respect to God and holiness ; drop this supposition, and they appear to be without any foundation at all. If the sinner fears and hates sin for its own sake, and from respect to God, why then does he go on in sin ? Let him forsake it, and all is well. If, therefore, he does neglect means, and live in known ways of open sin, under a pretence that he is afraid of that greater sin he shall be guilty of if he attends on means and becomes a convinced sinner, it is certain it is but a pretence, in which there is no truth ; for if he is afraid of greater sinful- ness, why not of less ; why does he go on in known sin ? If he hates sin, and hence sincerely desires to be delivered from it, why does he not leave off" sinning and fly to Christ, the only deliverer ? If a sinner objects against attempting to pray, and says he is afraid to do it, because the prayer of the wicked is an abomi- nation to the Lord, he may be asked what he is afraid of. If he is indeed afraid of sin, and so avoids prayer that he may avoid sin, why is he not equally concerned to avoid all sin, or sin in any other way ? If he is willing to do this, he may pray without sinning, and so the objection ceases. But if he is not willing to leave off' sinning, but is determined to go on, then there is no sincerity or weight in the objection ; for he really cares not VOL. III. 35 410 IS THE APATHY OF THE AWAKENED SINNER how much sin he commits, and he is indifferent whether he sins in one way or another. Besides, if he is afraid of sinning in prayer. Jest he should be damned for it, why does he not fear sinning in any other way for the same reason ; for the sins men commit in praying are no more likely to prove fatal to them than any other way of sinning; yea, this is the only likely w^ay to escape destruction and obtain salvation. It will be said, perhaps, though the attendance on means is the only likely way to obtain salvation, however guilty and vile the sinner may be in this way, yet if he finally miscarries and fails of salvation, he will be more miserable than if he had neglected all means and abandoned himself to the sins of a state of security ; and the secure sinner will be hence induced to continue in his old way, and it will be a discouragement with all in the way of attendance on means. I answer, if any one should neglect the means of gi*ace on this pretence, he would be self-condemned. For there is no person who is not almost constantly running ventures in hopes of obtaining his end, when he knows that if he fails of the end proposed he shall lose all his pains and cost, and will be, on the whole, a great loser ; so that he had better not have been at the pains and expense than to do this, and yet fail of the end in view; and the more interesting and important the affair is in a per- son's view, the greater venture will he run as a means to ob- tain it, and the greater will be his care and attention in the matter. While men are conducting thus in their temporal affairs, and are pretending the unreasonableness of doing so in concerns of infinitely greater moment, and hence refusing to run any venture in the latter case, we may be sure there is no sincerity, and that this is not the bottom of the matter. Be- sides, this objection may be as well made by a heathen, to whom it is proposed to go and live in a country where the gospel is preached, or by any others, against taking pains to put themselves under greater religious advantages than they now enjoy. For if they should enjoy these advantages, and abuse them, as the most do who have them, their condemna- tien will be greater, and they be more miserable forever than if they had never enjoyed them. If it should be said, that if they become awakened, convinced, reformed sinners, they will be less sinful, and not so guilty or miserable, though they per- ish, as if they had not enjoyed those superior advantages, — I say, if this should be said and granted, yet it must be observed that they are altogether uncertain that they ever shall be such, or that they shall not abuse all their advantages so as to be- come much more guilty and vile than if they never had enjoyed them. Therefore, they know not but every step they take to AN encourag;e:ment to the abandoned sinner? 411 obtain any religious advantage will be worse than lost, and become the occasion of their greater guilt and more awful condemnation. In short, if the doctrine of awakened, convinced sinners growing worse, more guilty and vile, is any just ground of discouragement to the use of means, then there is just ground of discouragement to take any pains to enjoy any religious means and advantages whatsoever, or to use any with others, by preaching the gospel to them, etc. ; for, unless God pre- vents it by his sovereign grace, all this will be but the occasion of their greater sinfulness, and more aggravated destruction. Mr. M., and every one else, may, therefore, be sure that the doctrine of the sinner's growing more vile in the use of means, if his eyes are fully opened, does not give the least encourage- ment to any "to abandon themselves to wickedness, and neglect the means of grace;" and never was, nor can be reasonably improved so by any. Nor does it tend in the least degree to "damp and retard those that are seriously inclined to exert themselves in a painful attendance on means and amendment of life." So far from this, that it is the only doctrine that can give proper and consistent encouragement to those who are under clear and genuine convictions ; and the contrary tends directly to drive such into discouragement and despair. This I particularly observed, and endeavored to make quite clear and evident in the conclusion of my section on means, in the follov^^ing words: "If sinners were to take their only encouragement to hope for salvation in the use of means from their being less sinners than others, or not so bad as they once were, this would tend to take all encouragement from those who are under genuine convictions, and have any true view of their own sinfulness, and leave them in absolute despair. For all such, as they have a more clear and full sight of their own sins than they can have of others, are naturally led to view themselves as the greatest sinners ; and as by attendance on means they get more and more acquainted with their own hearts, their own sinfulness increases in their view, they are so far from looking on themselves as less sinners than they were, that they naturally view themselves in a contrary light. " The only proper way, therefore, to encourage the sinner who is under any great degree of genuine conviction of sin and con- cern about his eternal interest to attend on means with hope, is not to lead him to expect hereby to become less sinful, but to teach him the true end and design of means. He will then know that the great wickedness of his heart, exercised in all he does, and his appearing to himself to grow worse rather than better, which is commonly the chief ground of discouragement 412 IS THE APATHY OP THE AWAKENED SI.WXER to such, i% really no reason why he should neglect means, but rather an encouragement constantly to attend." Mr. M., instead of taking any notice of my argument here, wholly overlooks what I had in view, viz., to show that the doctrine I had advanced could be no discouragement to the siimer under proper awakenings and convictions ; because he always views himself in the very light in which this doctrine sets him, i. e., as constantly growing worse, more wicked and vile ; and that the contrary doctrine, viz., that sinners under conviction grow less sinful than they were before, and must do so in order to be saved, was so far from giving encouragement to such, that it tended to drive them to despair; I say, Mr. M., instead of taking notice of this, and attempting to oppose and refute it, remarks only upon the last sentence, accusing me with altering my expressions and lowering down from the point I had asserted, to something else, which he allows to be trvie, not choosing, he concludes, to close my discourse with that which would be so startling to a common reader. His words are : " And in the close of his discourse he comes down wonderfully, in these words — ' His appearing to himself to grow worse, is really no reason why he should neglect means ; but rather an encouragement constantly to attend.' Fulhj orthodox this. But why this abatement ? If the principle advanced in the former pages is true, why not through the whole ? If it was of importance to be set up, why not to be kept up, especially in the close? Which if it had, would have stood thus, viz., the awakened sinner's really growing worse, on the whole, in attendance on means, as conviction of sin arises, whatever be his reformation, amendment of life, etc., than he would have been continuing secure, and go- ing on in the practice of all manner of most enormous wick- edness, is really no reason why he should neglect means." I am ready to ask here. What does Mr. M. mean ? I do keep the principle I had advanced fully in view, and am show- ing that upon this principle the sinner's appearing to himself to grow worse, is really no matter of discouragement, but the contrary ; whereas it must be matter of the greatest discourage- ment on any other plan. And might I not, in this view, once mention the sinner's appearing to himself to grow worse, when the argument I was upon required it; and when, instead of this, to have spoken of the sinner's really growing worse, would have been quite nonsense, without being accused with going olFfrom my pt)int, coming down wonderfully, etc., as if I was afraid, in the close, to assert what I had before advanced, and endeavored to establish ? There are two leading principles that run through Mr. M.'s AN ENCOURAGEMENT TO THE ABANDONED SINNER? 413 book, which I had in view, and endeavored to confute in the last three pages of my section on means. One is, that the only way for a person to be more likely to be saved, or not far from the kmgdom of God, is to become less sinful, and so nearer the state of a good man ; God being more ready and disposed to show mercy to a less sinner than to a greater. The whole he says on the sinner's being not far from the king- dom of God sets the matter in this light. And from this he infers in the following words : " There is such a thing among the unregenerate, under the gospel, as being in state nigh to or not far from the kingdom of God." And that " their nearness in state to the kingdom of God, or which is the same, to that of a good man, consists in those attainments whereby they are, on the whole, in the state of their minds less vicious than either themselves or others would be in the absence of those things." And again, he speaks of the attainments of the unre- generate, such as awakening, conviction, reformation, etc., as that " whereby they are less wicked, and, in a true sense of Scripture, in state brought nearer to the kingdom of God, to a state of grace," etc. And in another place he represents the sinner, who is less displeasing to God, to be more in the way of mercy, so more likely to be saved. Speaking of the awak- ened, convinced sinner, and the careless and secure, he says the Scripture " gives a sort of preference to the former, at least, as less displeasing to God, and more in the way in which God's sovereign mercy is wont to be displayed." The other principle I have reference to is grounded upon this, viz., that if a person grows, not less sinful, but more guilty and vile, in the use of means, this is matter of great discouragement, and that sinners cannot be encouraged to attend on means in any other view, but that they may hereby become less sinful and vile. Had Mr. M. attended to these pages, and taken what I think is the plain meaning of them, instead of making the gross blunder and misrepresentation he has done, he must have been sensible that what I here said was in opposition to these two principles, and found himself concerned to answer it. But he has been so far from this that he has, in effect, conceded to it all, and very emphatically pronounced it orthodox. The reader will here particularly observe what he has pro- nounced orthodox. " His appearing to himself to grow worse is really no reason why he should neglect means, but rather an encouragement constantly to attend." Fully orthodox, this ! And he allows that this generally or always is the case with sinners under deep and genuine conviction, in the beginning of his book, where he says, " Divines of the best 35* 414 IS THE APATHY OF THE AWAKENED SINNER character and greatest note have allowed that sinners, under deep and genuine convictions, conversing more sensibly with the wickedness of their own hearts and lives, have been ready- to look on themselves as greater sinners than heretofore; yea, perhaps as growing daily worse, and more hard hearted." Upon this, the following things are observable : — 1. If the sinner's appearing to himself to grow worse, more guilty and vile, in the use of means, is no reason why he should neglect means, then his really growing worse is no matter of discouragement. For what appears to be true to the sinner, must have just as much influence as if it was really so, until the appearance is removed, and the sinner is convinced he was mistaken. Therefore, if this appearance is no discouragement, or reason why he should neglect means, its being really so is no discouragement. This is, therefore, at least implicitly asserted in these words ; and, consequently, Mr. M. has assert- ed it in the strongest manner by pronouncing them orthodox, in the terms he has. What then becomes of all that he has said representing this as a discouraging doctrine, " tending to damp and retard those that are sincerely inclined to exert themselves," "and laying a stumbling-block in sinners' way, and robbing them of a precious branch of encouragement ? " He has here given all this up as contrary to reason and truth, so has once more run into gross self-contradiction. It hence appears, also, how unreasonable Mr. M. is in repre- senting me as not daring to bring this principle out, and say here, " The awakened sinner's really growing worse in attend- ance on means, etc. ; more vile than he would have been, continuing secure, etc. ; is really no reason why he should neg- lect means." For it is really brought out and asserted in the words I have used, as has been just observed ; and Mr. M. has given his sanction to it also in the strongest terms, however <' startling to the common reader" he may think it will be. 2. If the sinner, under genuine and thorough convictions, appears to himself to be much worse than he was in a state of scicurity, then the doctrine that the sinner under true con- victions does grow less sinful and vile, and that this is the only way in which he may hope to be saved, will do him no good, but will be the most discouraging doctrine that can be preached to him, and drive him to despair if he believes it. It cannot do him any good, or be any encouragement to him to be told that he is now less sinful and vile than he was ; for, by the supposition he will not believe it, but is confident that the contrary is true. But if he is taught, and he believes it, that this must be true of him in order to his being in a likely way to be saved, this will be so far from encouraging AN ENCOURAGEMENT TO THE ABANDONED SINNER? 415 him to go on that he will conclude himself to be in a very bad way indeed ; that his attendance on means has done him hurt rather than good ; and so will give out, concluding that there is no hojDe for him in this way. Mr. M. has, therefore, I think, by his own acknowledgment, in effect given up the whole book he has wrote, as quite useless, and to no purpose. For the doctrine he contends for can never be inculcated on the un- regenerate so as to be of any service to them, but must be care- fully kept out of their hearing, lest it prove very mischievous. Let us see how the doctrine of Mr. M.'s book must be ap- plied to the unregenerate. He will tell the secure profligate that he must reform, and earnestly attend on all means of grace ; and for his encouragement, will assure him that in this way he will grow better, less sinful and vile, and so get into a more likely way to be saved, and more in the way of God's mercy ; in which he has no reason to expect to share so long as he is so guilty and vile as he is at present. And the more he will reform, and the less sinful he shall become, the nearer he will come to saving conversion, and the more likely will he be to obtain it. If the sinner believes what he says, and from this encouragement reforms all ways of known external sin, and begins to attend on means, he may go on with good courage, and in his own view have a great degree of tender- ness of conscience, and carefully avoid all known sin, and come up to all known duty. And if he is not led into the knowl- edge of his own heart, and has no genuine conviction of sin, and is not convinced of the great sin of not loving God and believing on Christ, he ^Adll have high hopes from his imagined comparative goodness, or his becoming less sinful than he was, by his reformations and duties, and be confident that God is not so angry with him now, but takes a favorable notice of his doings, and looks on him with approbation. He will now drink in Mr. M.'s doctrine with greediness, and it will be sweet and comfortable to his soul. But, alas I whither will it lead him ? To the same place, no doubt, to which the proud Phar- isee went. But, if by the divine influences he falls under genuine, thorough convictions, he will begin to appear to himself to be growing more guilty and vile than he was in a state of secu- rity, instead of becoming less sinful, as he was encouraged to expect. This sinks his heart — all his hopes fail him, and he runs to Mr. M. to know what he shall do. What will Mr. M. say to him ? Will he tell him this is no matter of discourage- ment ; he has as much encouragement to go on as ever, although he continues to grow worse and worse ? If he tells him this, which he has in effect declared to be fully orthodox, he will now retract and directly contradict all he had preached to him 416 IS THE APATHY OF THE AWAKENED SINNER before, and which is the fundamental doctrine of his whole book, as what he had better never have published ; for it is not true, and has done no good, but hurt. ■ If he persists in his former doctrine, and tells the sinner that though he appears to himself to be more sinful, yet this is not his true state, if it was he would be in a bad and hopeless way indeed ; but he is really growing much better, less sinful and vile than he was, so that God's anger is in a measure abated. He has reformed many gross sins, and done many duties, of all which God graciously approves, and takes a favorable notice. And if he holds on he will undoubtedly become in this way so much less sinful than others, or than he once was, that God will bestow salvation upon him rather than upon those who are more guilty and vile, having never reformed and humbled theinselves at the feet of sovereign mercy as he has done, nor nourished such tenderness of conscience, etc. I say, if he should preach this, or, which is much the same, read over his book to him, the sinner will either believe it, or he will not. If he believes it, and is brought to view himself, not as growing worse but less sinful, his convictions are at an end ; he is no longer under genuine, thorough convictions, for such appear, to themselves at least, to grow more sinful and vile. There- fore, in order to believe Mr. M.'s doctrine he must lose his convictions ; and they never can take place again until he gives this doctrine up ; and so perseverance in the belief of this doctrine will infallibly carry him to hell, unless a sinner may be converted without a proper work of conviction. If he does not believe it, — and it is to be desired in mercy to his soul he may not, for we, and Mr. M. too, are sure that he cannot as long as his convictions continue, — I say, if he does not believe it, he will escape the mischief, and all the pains taken to inculcate it will be in vain. If he believes it in part, viz., that sinners under genuine con- victions do become less sinful, as the only hopeful way to be saved, and yet by the force of his own convictions appears to himself to be growing more sinful; this will have a very bad, discouraging tendency indeed, as has been observed, and drive him into despair, as being too great a sinner ever to hope for God's mercy. In order to relieve this sinner Mr. M. must give up his great doctrine, which he wrote his book to defend; he must do it for a while at least, as he has indeed done by the passage under consideration, and tell him that he may grow worse, more wicked and vile, and yet be in a hopeful way, and have all possible encouragement to attend ; for the end of the use of means to the unregenerate is not to make them less sinful, but to lead them to that knowledge and sense of their true state and character which the unregenerate may have. Thus the AN ENCOURAGEMENT TO THE ABANDONED SINNER? 417 sinner must believe the doctrine which I have advanced, as long as his convictions continue and increase, or fall into de- spair; and can receive no other encouragement but what is con- sistent with this doctrine of the sinner's growing worse under convictions, and what is directly contrary to that of Mr. M. Mr. M. concludes this general head in the following words: " Now, if in the author's view it appeared too startling to a common reader to close his discourse with this plain repre- sentation of the state of the case in debate, it had been a great favor, in my humble opinion, if he had been under the same restraint when he advanced it. To be sure, it had pre- vented me these my poor labors on the subject. And I think I may say, with good assurance, it had prevented grief to many worthy fathers in the ministry, whose praise is in the gospel through the churches, and who are not so far super- annuated but that, with good old Eli, they tremble for fear of the ark when they see it in danger of a wrong touch from the vigor and sprightliness of younger years." It has been observed, and clearly showed, I presume, that I am quite clear of the charge which Mr. M. has brought against me, upon which the words now transcribed are grounded; that I could not have expressed myself in the words which he prescribes for me without forgetting the argument I was upon, and being guilty of as great an oversight nearly as he has in making this charge. And that what he says I ought to have said is implied in my words, and so implicitly asserted. And that he has fully assented to it, and pronounced it orthodox, in the same breath in which he attempts to represent it so gross and shocking an error as to startle a common reader, I confess I am not ashamed of this doctrine; nor am I afraid to assert it, in its full length and breadth, on all proper occasions. Nor do I repent my publishing it; but think I have reason to bless God that I have been under no restraint that has prevented it, even although it has occasioned " these poor labors of Mr. M. on the subject ; " yea, whatever else I may suffer by it. Whether he had any call thus to exert him- self, and whether these labors ought to be called poor, or by a better or a worse name, every reader will judge for himself. They have, however, I think, given me opportunity further to explain and vindicate an important truth, which tends to exalt the character of the adorable Jesus, and abase the sinner. Who these worthy, aged, trembling fathers are, I know not, and have no inclination to detract from their praise. But I think I have a right to say, they fear where no fear is ; and if they tremble, and handle the ark as Mr. M. has done, no thanks are due to them that it has not been completely overset long ago. 418 THE QUESTION PARTICULARLY STATED, PART II. WHEREIN IT IS INQUIRED, WHETHER GOD HAS GIVEN ANY COM- MANDS TO UNREGENERATE SINNERS, WHICH THEY DO TRULY COMPLY WITH AND MAY PERFECTLY OBEY, WHILE UNRE- GENERATE ? SECTION I. The Question particularly stated, and Arguments offered to prove the Neg-ative. The question is not whether any commands are given to the unregenerate ; or whether any thing is required of them which it is their duty to comply with and perform. The un- regenerate, it is granted, are under law as much as the regen- erate, and the former are required to be perfectly holy as much as the latter, and are forbidden every thing which is contrary to this. In a word, no duty is required of the regen- erate Avhich the unregenerate are not also commanded to do. This may be true consistently with their doing no part of their duty, and living in perfect rebellion against every command while unregenerate. And, indeed, they who take the positive side of this question allow that the unregenerate never do in any degree comply with those commands which require holi- ness ; for they grant there is no true holiness in any thing which they do. This Mr. M. constantly allows. The question therefore is, whether there are any commands given to the unregenerate which do not require any thing truly holy, but only require such exercises and doings which they may and do comply with, and truly perform, according to the true meaning and intent of the commands, while they are perfect enemies to all true holiness? Mr. M. has zealously espoused the affirmative side of this question, and great part of his book is taken up in attempting to prove that God requires duties of the unregenerate, which they are to do, and may and do perform while in an unregen- erate state. He owns that I have not expressly denied that there are any such duties required of the unregenerate, but he has taken considerable pains to show why there is reason to suspect, and even conclude, that I held to no such duties. I am ready to own the charge, and shall proceed to produce the arguments I have for the negative. I. According to our Savior's account of the divine law or AND ARGUMENTS OFFERED TO PROVE THE NEGATIVE. 419 commandment, it requires nothing but love to God and our neighbor. (Matt. xxii. 37-39.) And he expressly says that "on these two commandments hang all the law and the prophets." (Matt. xxii. 40.) That is, all that is required in the law and in the prophets, every injunction and command to be found in divine revelation, really requires nothing but love to God and our neighbor; love exercised and expressed in all proper ways. No other natural and easy sense can be put upon these words of Christ. But, would they bear another sense, what St. Paul says on the same subject fixes the mean- ing of them. He says, " He that loveth another, hath fulfilled the law." And again, " Love is the fulfilling of the law." (Rom. xiii. 8, 10.) Love could not be the fulfilling of the law, if the law required any thing more than love, acted out to a perfect degree, and in a proper manner. Love is, therefore, the whole duty of man. Nothing more nor less is required. God has not given one precept to man in the law or the prophets, in the Old Testament or New, but what requires love to God, or man, or both, and is to be obeyed in the exercise of love, and no other way, or by nothing else. There is, therefore, no obedience but what consists in love ; and where there is nothing of this, there is no duty done ; nothing that is required, and is due, is given. This, I conclude, is a plain, incontestable truth, as demonstrably evident as any truth contained in divine reve- lation, and must approve itself to the reason of every one who will exercise his reason, and not confuse and bewilder himself with a set of words without a meaning. The unregenerate have no true love to God or their neighbor; for in this, and in the consequent exercises of enmity, their unregeneracy consists. Therefore, they do no duty, obey not one command in the law or the prophets, in the Old Testament or New. It will be said, doubtless, they do obey and do duty in some sense, or at least some part of duty. They do external duties ; or that which is the matter of duty. These things, such as prayer, reading the Bible, acts of justice, and mercy, etc., are commanded duties; and they who do these things, so far obey the command, and do their duty. Answer. Nothing is either duty or sin, if considered with- out any respect to the heart, and as not implying any exercises of that; therefore, there is not really any external duty or sin which is not considered in connection with exercises of heart, and as the fruit and expression of these. If a statue is formed so as by the motion of certain springs to speak distinct words and pronounce a well composed prayer, none will imagine there is any duty done, or any part of duty, any more than in the noise of a cataract or in the whistling of the wind. Such 420 THE QUESTION PARTICULARLY STATED, a statue is not a subject of command, and is not capable of any part of duty ; and man is not the subject of command, or capable of any duty or sin in any other view but in that of a voluntary agent ; and all the external motions and effects pro- duced by him, which are not in any degree voluntary, are no more duty nor sin, and no more any part of either, than if there was no such thing as duty or sin in nature. If a man kills another by a motion or stroke, in which he had no design, and is perfectly involuntary, there is no more sin in this than there is in the falling of a tree on a man that kills him ; and in this case, to say tbat the man or the tree is guilty of exter- nal sin, or has done the matter of sin, and so has really sinned and done what was forbidden, would justly be reckoned a high degree of absurdity and nonsense. But this v/ould be as proper language as to speak of a person's doing external duty or the matter of his duty, as though some duty was really done with- out taking into view the exercises of his will in the atlair, and not considering him as a voluntary agent. But if he is con- sidered as a voluntary agent, and the whole of the duty lies in the exercises of the heart or will, then what is done is either duty or sin, according as these are. If one man kills another by a voluntary exertion or motion, in which he had a prudent design and desire to save his life, the action is so far from being sin or murder, that it is an act of kindness and mercy. The man committed no sin, but did his duty. If a man pro- nounces the words of a prayer, without one thought or volun- tary exercise about it, he does no more duty than the statue just mentioned, or the tree that bows before the moving air. But if he does this voluntarily, with thought and design, and his will and design herein is perfectly bad, and the same with his who curses and blasphemes the name of God, such volun- tariness, such exercises and design surely do not render the external action duty which would not be so in itself considered. . If the external action was neither duty nor sin, considered as unconnected with any design or will, it does not become duty by being considered in connection with sinful volitions and as the fruit of them, but, on the contrary, the whole taken to- gether is sin, and nothing but sin. If it is well attended to, it will appear, I conclude, that there is a great impropriety and gross absurdity in speaking of a man's doing any part of his duty in his external conduct, when this condu(;t is not considered as the fruit and expression of his heart, or any way connected with it, but more especially when it is considered as the fruit of wrong and sinful exercises of heart ; and to use such language in this case, and talk of doing duty in part and some degree in external conduct, by AND ARGUMENTS OFFERED TO PROVE THE NEGATIVE. 421 separating it from all views and exercises of the mind, is using words without any consistent ideas, and only tends to blind and confuse the minds of those who suffer themselves to be imposed upon by such expressions. The externals of devotion and religion are the proper and appointed ways of our acting out and expressing our love to God ; and in this view may be called the external part, or matter of duty ; hence they have obtained the name of duties. But when there is really no love to God exercised and expressed in these externals, there is no duty in them ; they cease to be any part of duty ; and if these externals are attended upon in the exercise of perfect enmity against God, and as the fruit and expression of that, it is something far worse. But because the former have ob- tained the name of duties, being the proper and appointed ways of acting out and expressing respect and love to God, many have bewildered themselves by the word duty., and have been led to think and speak of these externals as duties, con- sidered in themselves, and the attendance on them as doing duty ; and have in this way imposed on themselves and others. These things are not required, for their own sakes, or in them- selves considered, but only as proper ways of exercising and expressing love to God. Love to God is, therefore, the thing required ; the whole of the duty lies in this ; and where this is wanting, the externals are as to duty an empty nothing, not the thing required, and in doing them no duty is done. In this view of the matter we may see the true meaning of what God says to the people of Israel: "When ye come to appear before me, who hath required this at your hand to tread my courts ? " (Isa. i. 12.) These things were required, but not for their own sake, but only as an expression of their respect and love to God. Therefore, when this ceased to be exercised and expressed, and they appeared not to have the love of God, but the contrary, their attendance on these externals was not doing any thing that was required of them. These things were not required of them, as they performed them ; therefore, in their attendance on them, they really did nothing that was required of them, and so did not the least part of their duty. To the same purpose is what God says by Jeremiah, " I spake not to your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings and sacrifices : but this thing commanded I them, saying. Obey my voice." (Jer. vii. 22, 23.) Burnt offerings and sacrifices, and all other externals, were not required merely as such, or considered by themselves as mere externals ; as such God did not command them, but as the expression of love and obedience. Therefore, when these were attended VOL. III. 36 422 THE QUESTION PARTICULARLY STATED, upon, without the exercise of love and obedience, the thing which God respected in his command, and even the whole that was commanded, was neglected, and no duty done. None will suppose, I presume, that the devils did any duty when they cried out, saying, " Thou art Christ, the Son of God." (Luke iv. 41.) Or when the chief devil in the pos- sessed man prayed to Christ in the name of the rest, in the most earnest manner, " I beseech thee torment me not." (Luke viii, 28.) But the defect was not in externals, but in the want of love to Christ, and the exercise of enmity against him. And will any one imagine that men who have no more love or true respect to God than the devils, and are as real and en- tire enemies to him as they, which is the character of all the unregenerate ; that such, I say, do any more duty in their ex- ternal words and actions than the devils did in the instances mentioned? What do such men do, which the devils did not? [f the want of love to Christ, and enmity against him in the latter, rendered all they did in openly confessing Christ to be the Son of God, and praying to him, not duty, but sin, why IS not this as true of the former? If a man does justice in his dealings, without any design or iesire to do justice, he does no more duty than the just bal- ance which gives to every one his due. And if one gives to the poor without design and good will, he does no more of the duty of showing mercy than the fruitful tree from which the poor is fed. And whatever external acts of kindness and charity he does, if he means not so, and has not the least de- gree of love and good will to his fellow-men in his heart, he certainly pays no true regard and obedience to the command to show mercy, and does no part of this duty. And if, con- trary to this, his heart is full of malevolence and ill will to his neighbors, and he intends some evil to them by his external appearance of love and kindness, he is so far from doing any duty, that these external acts, considered as his acts, (and they are no acts at all in any other view,) are as really a violation of his duty, and acts of malevolence and sin, as are stealing from his neighbor, and attempting to cut his throat. To him, who will well consider these things, I think it must appear, that to talk of doing the external and material part of duty, under the notion that this is really doing anij duty and obeying God's commands, without any regard had to the mind, or while that is sujiposed to be directly contrary to all duty, is very absurd, and tends to confuse and deceive all those who will be confused and deceived by a set of unmeaning words and phrases ; and that where there is no love to God or men exercised, there is no duty done, whatever is the external appearance and conduct. AND ARGUMENTS OFFERED TO PROVE THE NEGATIVE. 423 It is still said by some, that though it is granted, as it must be, that external words and actions cannot be considered as any part of duty, or as having any thing of the nature of duty, unless they are viewed as the voluntary exercises of a moral agent, by which he acts out and expresses his heart; and therefore, if the principles and exercises of his heart are all wrong and sinful, no duty is done, but all is sin ; yet it does not follow that the unregenerate do no duty. They may obey the divine command from the natural principles which they have ; such as natural conscience and self-love. These, though they are not the best principles, yet are good, or at least not sinful ; and God requires the unregenerate to improve these, and act from such principles as they have ; and when they do so, this is real obedience, and they do their duty, even what God commands. Ans. 1. There is no love to God or our neighbor in the. exercise of these natural principles, or while men act frori them only ; it therefore follows from what has been alreadj proved, that there is no obedience in this, because all obedi- ence consists in love to God and our neighbor. At least ii must be allowed to be proved, till it can be shown wherein the argument fails. Ans. 2. But if this argument is laid aside, and what is here advanced is attended to, it may be proved to be groundless and very absurd. These natural principles are not principles of obedience ; nor is there any obedience merely in acting from them. If the dictates of natural conscience are not ac- cording to the truth, but directly contrary to what is truth and duty, none will think, I conclude, that a man does his duty in acting according to such dictates ; for this is the same as to say that a man does his duty in acting directly contrary to his duty. Will any one say that Saul did his duty, and obeyed Christ, in persecuting the church, because he acted according to the dictates of his conscience, and verily thought he ought to do it ? If so, the more stupid and blind men are to duty, and the more contrary their hearts are to it, as the ground and reason of their stupidity and blindness, the more obedient and dutiful they are. If the dictates of conscience are according to the truth, and point out what is duty, they declare that this consists in love to God and our neighbor ; that this is their immediate duty and all that is required. If, therefore, they continue not to love God and their neighbor, they are so far from obeying the dictates of conscience that they go in direct opposition to these, and so are very far from doing their duty. But, to say the truth, natural conscience is neither a principle of obedience nor of disobedience, as has been before observed. 424 THE QUESTION PARTICULARLY STATED, There is but one principle of obedience, which is love, or dis- interested respect or regard to God and our neighbor. What- ever regard is paid to the dictates of conscience from any other principle, there is no obedience in it; and the greatest enemy to God and his neighbor may exercise as much of this sort of obedience as any other man. And as to self-love, if by it is meant only a love and desire of happiness, this is the principle of all actions in general, whether they be rebellion against God or obedience. It is essential to all voluntary agents, and is the principle of all the sin in the universe, as much as of holiness and obedience. If by self-love is meant selfishness, or a person's having respect to himself only, and to nothing else, either God or his neigh- bor, placing his happiness in his own private interest, as dis- tinct from all other beings, desiring and pursuing this happi- ness and nothing else; this is so far from being a principle of obedience, that it is the principle of all the disobedience and sin that ever was, or will be, in the creation, and in direct and most perfect opposition to love to God and our neighbor. How absurd, then, is it to talk of obeying God and doing duty from a principle of self-love ! Objection. But a well-regulated self-love is reasonable and right. Persons ought to seek their own happiness, if it be true happiness, and if they seek it where it is to be had, and place it in right and proper objects, and with a proper subor- dination to the glory of God and the general good. How, then, can this be sin and rebellion ? If it is right and reason- able, men ought to exercise it, and this is their duty, and the contrary is sin. Ans. 1. There is no such thing as a well-regulated self-love, if by self-love be meant what has been just described. Self- ishness ought not to take place in the least degree ; it is in every degree unreasonable, and rebellion against God. A well- regulated self-love is quite a different thing from selfishness, and in direct opposition to it. It consists in placing our hap- piness in the glory of God and the good of our neighbor, and regarding our interest only as included in the interest of the whole, or the greatest good of being in general, and not some- thing distinct and separate from it, which is so far from selfish- ness that it is directly opposite to it, even disinterested benevo- lence to being in general. Ans. 2. No person under the influence of that self-love which has respect to himself wholly, and to no other being, is seeking after true happiness, or places it where he ought. True happiness consists in the enjoyment of God in the exer- cise of love to being in general ; but by the supposition the AND ARGUMENTS OFFERED TO PROVE THE NEGATIVE. 425 selfish man does not seek this happiness, for he has no true re- spect to God, or any other being but himself. And there is no more obedience in seeking future happiness in a selfish way, or without any respect and regard to the interest of any other being, than there is in seeking happiness in this present world in any way, and in any objects whatever. Ans. 3. It is most absurd, and a gross contradiction, to talk of self-love, or selfishness subordinated to the glory of God and the general good ; for self-love has no regard to God or any other being but self; and is so far from being subordinated to the glory of God and the general good, that it is an enemy to the general good ; and in its own nature enmity itself against being in general. The man under the influence and domin- ion of self-love, regards and seeks himself only ; and the lan- guage of his heart is, " I care not what becomes of the glory of God and the general good, if my own ends may be an- swered." And how can this principle be subordinated to the general good ? Will it submit and subordinate itself to this ? That is to suppose that it will change its own nature, and no longer seek self wholly, but the general good more than self, and as the highest and best end. And what can be more self- contradictory and absurd than this ? II. Though the short and plain argument that has been considered is quite sufficient, I think, to end the dispute, and prove that there are no commanded duties which the unregen- erate fulfil or comply with in the least degree ; yet it may be proper to mention some other arguments which prove the same thing, as they may serve to strengthen the former, with some at least, and set the absurdity of the contrary doctrine, if possible, in yet a clearer and more striking light. Therefore, I proceed to say, — All God's commands to his creatures are an expression of his will or heart, which is the same with their being a tran- script of his moral perfection, as the common phrase is. But God's moral perfection is his holiness, and his will is holy. Therefore, whatever command is an expression of his will, must require holiness. That which requires any thing else is no expression of his moral perfection, therefore cannot be the expression of the will of God, and so cannot be his command. III. Duty to God always supposes and implies something given to God, and done for him out of regard and respect to him. But where there is no true love to God, there is no true respect paid to him ; nothing is offered to him or done for him in the intention and design of the doer. Therefore, there is really no duty done. Nothing that is due to God is given, and so no command that he can give is obeyed. 36* 426 THE QUESTION PARTICULARLY STATED, IV. If God should command the unregenerate to do any thing as such, and which they may do consistently with their having no love to him, and being under the power of perfect and reigning enmity against him ; this is, in some degree, if not wholly, giving up his demands on them which require them to love him, to repent, and embrace the gospel. Such a notion seems to carry with it and suppose that these higher demands are hard and severe, and not suitable to be made on the unre- generate ; God, therefore, does not insist on them, but comes down and conforms to their humor and inclination, and tells them, if they are not inclined to repent and embrace the gos- pel, he will point out something for them to do which is agree- able to their hearts, and which they may be inclined to do while perfect enemies to him ; and is not this coming down and conforming to the will and perfectly wicked inclination of the sinner in a manner infinitely unbecoming the most high God? Mr. M. very justly observes, " that God does not make the depraved will of the creature the rule of his duty." This, I think, is giving up the point entirely. If God does not accomo- date his laws and commands to the depraved will of the crea- ture, he has appointed no duties to be done which imply no respect to him, because their wills are so depraved that they have no respect and love, but are perfect enemies to him. If man's will was perfectly right, there would certainly be no occasion or reason for any such commands ; therefore, if God gives such, it is purely out of regard to their depraved will, as the sole rule and reason of the command. Were they dis- posed to love God with all their heart, he would not give any command that could be obeyed without love to him ; but since they have no love to him, he lowers his demand, and appoints a rule of duty suited to their hearts or wills, which have no love, but are perfectly opposite to him. And is not this to make the depraved will of the creature the rule of his duty ? And is not such a notion very dishonorable to God ; and in eflect to give up all moral government, by making the will of the creature, and not the will and law of the Creator, the guide and rule ? If a prince should treat his rebellious subjects so, who re- fused to lay down their arms and submit to him, and pay him any respect, would he not act a dishonorable part, and give up his own character and government, in a measure at least, in favor of his avowed enemies and rebellious subjects ? Should he, for instance, when he came among them, and called upon them to return immediately to their allegiance and submit to him, and found that they were so far from obeying, that this AND ARGUMENTS OFFERED TO PROVE THE NEGATIVE. 427 demand roused them all to arms, and tney stood with drawn swords pointed directly at him, obstinateiy refusing to yield one point to him, or submit in the least degree ; should he, I say, instead of insisting on his former demand, tell them that he found they were obstinately fixed m rebellion against him. he would, therefore, propose something to them and require it of them, which they might do and yet continue rebels, and oppose and fight against him and his government as much as ever, viz., to draw up a petition to him that he would pardon them and deliver them from the miseries that their rebellion had brought upon them, which they might make and read over every day, consistently with continuing in a state of rebellion, and without making any pretences to the contrary ; or if they did, they would be only pretence and profession directly con- trary to the truth ; and that if they would do this he would look upon them as in some measure loyal, dutiful subjects, or as doing some part of their duty, — would not this be giving up his first demand, at least, in some degree, and be implicitly granting that they were not wholly to blame for not immedi- ately submitting to him ? If a prince should conduct so, all who were friends to his character and government would be grieved, and view him as injuring both, and in a degree giving them up in favor of rebels. I suppose this will be a clear case to all, and I see not why the case before us is not as clear; yea, much more so, in proportion to the greater dignity and worthiness of the most high God, and the proportionable inexcusable wickedness of the sinner ; and the only reason, I conceive, why any have run into this notion of God's appointing duties to the unregenerate to be done by them while such, and have not been rather shocked at it, is, that they look on them as, in some measure at least, excusable for not loving God and embracing the gos- pel, this being above their power, and what they cannot do while unregenerate ; although (poor creatures! ) they are quite willing and desirous to do what they can. V. If God commands the unregenerate to do that which they may do in a state of rebellion, and while they are with all their hearts opposing him and in the exercise of perfect enmity against him, I see not why this is not commanding sin and rebellion, and making this their duty. It must be so, if all they do is sin and rebellion, which, I think, is certain to a demonstration ; for, in the exercises of a moral agent there is, there can be, no medium between holiness and sin. It will be said here, that God doth not command the sin, but the duty. I answer, take away the sin, and separate it from every thing else, and there remains nothing in which there is any moral 428 THE QUESTION PARTICULARLY STATED, agency, and so nothing in which there is either sin or daiy; and, therefore, nothing which can be the subject of command. Consequently, if the sin is not commanded nothing is com- manded. Mr. M. has made several attempts to answer this argument, which may most properly be considered here. He says, "The mistake on which this objection is founded, is a supposition that there is a natural connection between requiring the unre- generate to pray and requiring them to sin; whereas, the con- nection is entirely of a moral nature, and arises merely from a moral cause, — the creature's want of moral ability, — or which is the same, his want of disposition of heart and inclination of will sincerely to comply with the command, which is merely the creature's fault ; and shall this fault of the creature be attributed to God's command, requiring what is strictly the creature's duty ? " Upon this the following things may be observed: — 1. There is, indeed, a natural connection between requiring the unregenerate to pray as such, as wholly wicked and oppo- site to God in all the exercises of their hearts that respect him, and requiring them to sin ; for these are precisely one and the same thing, and the distinction between moral and natural here, is quite unintelligible and to no purpose. If the prayers of the wicked are an abomination to the Lord, i. e., wholly sinful, then to require them to make such prayers, is for God to require them to do what is an abomination to him, and wholly sinful; and this is the same, I think, as to command them to sin. If God requires the wicked to pray, as such, in the exercise of their wicked inclination of heart, and without any other or better inclination, what he requires is sin ; and its being wholly their own fault that they are thus inclined, and do sin, as they are commanded, is so far from rendering the thing commanded no sin, that it is the only reason why it is sin ; for if it was not their fault, it would not be sin. 2. If Mr. M. had constantly kept this in mind, that it is wholly man's fault that he is not holy, and really believed it, in all its length and breadth, he would never have thought of their being commanded to do unholy duties ; ibr if it is their immediate and indispensable duty to be holy and embrace the gospel, no reason can be given why this should not be required of them immediately; or why any thing less or lower than this, even unholy duties, should be required at all. Mr. M., through a great part of his book, goes on the supposition that the unregenerate are not wholly to blame for not embracing the gospel, and doing holy duties ; had he not supposed this, we never should have heard of his unregenerate duties, and of AND ARGUMENTS OFFERED TO PROVE THE NEGATIVE. 429 their honest attempts, and doing their utmost in the exercise of such principles as they have, etc. 3. Mr. M. does fully yield the point to the objector in what he says here. According to his own concession, God's com- mand has no respect to the fault of the creature, but requires what is strictly his duty. Surely then he requires holiness, for this is " strictly his duty ; " and every thing short of this is the creature's fault. If God commands men to do duties without any regard to their moral deficiency, which is wholly their own fault, or making any allowance for it, then, in his commands, he makes no allowance for their unregeneracy ; for this is a moral defect, and wholly their own fault, and therefore does not require unregenerate, unholy duties. It appears, there- fore, that Mr. M. had no other way to answer the objection, but by giving up what was objected against, and granting that no unregenerate duties, nothing unholy and impure is required, but real holiness, which is in all cases " strictly the creature's duty." But let us attend to the similitude he brings to illustrate this matter. " To make this mistake plain to the meanest capacity, suppose a father correcting his son for disobedient, rebellious behavior, should, in the close, require him to bow his head, in token of reverence and submission to his parental authority; the son, through unsubdued perverseness of tem- per, bows in hypocrisy. Does the father, by commanding the duty, command the sin ? Far be it. And much less in the present case." I think he has, by this similitude, " made it plain to the meanest capacity" that he has entirely given up his cause, and expressly asserts the contrary, viz., that God does not require what sinners do while under the dominion of " unsub- dued perverseness." If the father requires the son to bow his head "in token of reverence and submission to his parental authority," and in no other way, the son does not obey this command in the least degree ; therefore does no duty, nothing that the father commands ; but his bowing his head in hypoc- risy, in the exercise of unsubdued perverseness, is so far from being an act of obedience, that it is an exercise and act of high rebellion, and only serves to offend and provoke the father.; as it is a daring attempt to impose upon him and mock him. Does Ml". M. think, and will he say, that acts of gross hypoc- risy, in the exercise of " unsubdued perverseness," are the creature's duty, and acts of obedience, and that God com- mands these? And that these are less sinful and more ac- ceptable in God's sight than the neglect of them ? This is a very ill-chosen similitude for Mr. M., and will, I doubt not, 430 THE QUESTION PARTICULARLY STATED, ETC. make it "plain to the meanest capacity" that his notion of unregenerate duties is very absurd, and that he here asserts that such are not required ; but that God in all cases requires submission to him, and proper tokens and expressions of this, and nothing else. And, by the way, I desire it may be considered, whether the son who, under the father's correction and reproofs, continues in the exercise of " unsubdued perverseness," and bows his head in hypocrisy, is not more guilty and vile than he was before his father took him in hand. If so, which I conclude Mr. M. himself will allow, then he has, by bringing this in- stance to represent the case of the unregenerate, not only given up the point he brought it to support, but also must allow that they do not become less sinful, but more guilty and vile in the use of means, while they persist in their " unsub- dued perverseness," under all the light and conviction they have; and so has here really given up the whole which he undertook to support. Had Mr. M. constantly viewed the un- regenerate in the light in which he sets them here, my section on means could not have given him such great offence. But let us see if he has succeeded any better in his other attempt to answer this objection. He says the sin the unre- generate are guilty of in what they do, " is no part of the duty as required by God, does not belong to its essence, but arises from man's deficiency. God has a right to require of his people good duties. When he puts them under gospel ad- vantages, etc., he requires gospel holiness. A prevalent indis- position of heart, and disinclination of will to do right, makes no abatement in God's demands of us, or in the duty we owe to God." Here again he expressly gives up the whole, and asserts that what God requires is, good duties, gospel holiness, and not unregenerate duties. Thus he shifts, gives up his cause, and turns against himself. He labors abundantly to prove that God requires of the unregenerate something which is not holiness, but those doings which they may perform with " unsubdued perverseness " of heart. And when he is told that that is to require that which is sin, he turns about and says, God requires nothing but " good duties, gospel holiness ; " and so gets rid of the objection by unsaying all he had so often and zealously asserted before, against which the objection yet remains in its full force. But he goes on : " Thus stands the case ; God puts his cov- enant people under advantages to bring forth good fruits, and then he has a just right, expects, and demands them. God re- quires good duties of his people ; both the performance and the goodness of the duty is absolutely required; and, therefore, MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. 431 God will have the duties or performances, though through their badness they come marred out of their hands. Does God, in requiring these duties, require their being marred ? Far be it, since he absolutely required their being good." Here he is in the same strain yet. God requires nothing but " good fruits, good duties," and, therefore, not the marred, sinful duties of the unregenerate ; exercises and fruits of " unsubdued perverse- iiess ; " they never do the duty which God requires of them. When he says, " Both the performance and the goodness of the duty is absolutely required, and, therefore, God will have the duties or performances, though through their badness they come marred out of their hands," I think he is quite unintelli- gible, or at least supposes something which is very absurd and self-contradictory. The distinction between the performance of duty and the goodness of it, is, I suppose, quite new, and so nice that I question whether it can be understood. There is no other duty that I can conceive of, but good duty. The goodness of the duty comes into the performance, and is, in- deed, one and the same thing; the performance is doing the good duty ; and where there is no goodness exercised there is no performance of duty. Therefore, when he says, " God will have the duties or performances though marred by them," it is to me the same as if he had said, God will have the duties, whether he has them or not ; or though they are wholly withheld. If by the performance as distinguished from the goodness, he means only the external action, without any relation or regard to the exercises of the heart, I suppose enough has been said to show the absurdity of such a way of talking. SECTION II. Mr. Mills's Arguments for the Affirmative examined. Mr. Mills's arguments are quite miscellaneous ; they are interspersed through near a hundred pages, without any partic- ular order, in which he does not attend constantly to this sub- ject, but often goes off to other matters, and then returns again to this, and repeats the things he has said before, over and over again. I shall pick them out as well as I can, as they lie scat- tered through this part of his performance. 1. Mr. M. attempts to prove this by a number of texts of Scripture, which he thinks expressly enjoin duty on the unre- generate to be done by them while under the dominion of sin, being enemies to God, and to all holiness. He observes, " Our Savior expressly enjoins sinners to search the Scriptures, as a 432 MR. M.'s ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. means in order to come to the knowledge of him as Mediator. (John V. 39.) To seek first the kingdom of God and his right- eousness. (Mat. vi. 33.) To labor for the meat that endureth to everlasting life. (John vi. 27.) And to strive to enter in at the strait gate. (Luke xiii. 24.) Ans. 1. Our Savior does not direct the Jews to search the Scriptures with all their prejudices, and in the exercise of en- mity against him, and with a desire and design to prove from them that he was an impostor. This, I trust, neither Mr. M. nor any one else will assert or allow. But there is just as much evidence that he directed them to search the Scriptures thus, as there is that he directed them to do it as enemies to his character and doctrines. They ought to have searched the Scriptures with a heart ready to embrace and practise the truth whatever they found it to be ; and, therefore, our Savior doubt- less enjoins this on them, which he knew they would not do so long as they continued to hate both him and the Father that sent him. Christ told them that, " If any man will do his will (i. e., is disposed and inclined to do the will of God,) he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John vii. 17.) And when he tells them to search the Scriptures in order to determine this, he directs them to do it with such an inclination ; and not with a disposition directly opposite to that which was necessary in order to answer the end proposed. Mr. M. observes that Christ directs them to search the Scrip- tures "as a means in order to come to the knowledge of him as Mediator." This is granted : but it does not follow that he enjoins them to do this with a wicked heart, but with a right temper and disposition of mind ; for the latter was necessary in order to come to the true knowledge of Christ as Mediator. And, as has been observed, it was their indispensable duty as well as interest to search the Scriptures with such a disposi- tion of mind. Ans. 2. The word in the original, translated search, in the imperative mood, may be as well rendered ye do search. It is thus translated by most of the noted critics on the original; and this translation is thought to be confirmed by the follow- ing verse ; the sense of the two verses being tliis : " Ye take much pains to search the Scrijitures, because ye think ye have eternal life in them. This is very true, and I am the life here revealed ; and yet, so perv(>rse and blind are you, that while ye are paying such great regard to the Scriptures, ye reject me, and will not come to me that ye may have the life there revealed." Ans. 3. When Christ directs and commands to seek first the kingdom of God, etc., and labor for the meat that endures MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. 433 to everlasting life, he doubtless directs to that seeking and labor by which men will certainly obtain what they seek and labor after. There is certainly not the least evidence that he does not; or that by seeking and laboring he means any exer- cises and doings of men unregenerate. I see not why Mr. M. might not with as much propriety and reason have quoted every direction and command of our Savior that is recorded, as requiring unregenerate doings, and nothing but such. And it is to be particularly observed that there is an ex- press promise made to them who seek first the kingdom of God and his righteousness, — "all these things shall be added unto you." This is beyond all question a promise of the covenant of grace, to that godliness which has the promise of the life that now is, and of that which is to come. (1 Tim. iv. 8.) As to the words, " strive to enter in at the strait gate," these have been particularly considered before, and also the remarkable argument which Mr. M. here uses to prove that they mean the strivings of the unregenerate ; to which the reader is referred. Mr. M. proceeds: "And is not the sinner that finds the pearl, plainly represented as being a seeker, previous to his finding it?" (Matt. xiii. 45, 46.) Ans. 1. If it is granted that the unregenerate sinner seeks after Christ and salvation, this is not to the purpose ; for he may do this, and yet obey no command nor do any duty. How, then, came Mr. M. to think that this was in the least to the point he was upon ? Ans. 2. The merchant seeking goodly pearls is not designed to represent a man unregenerate, but one who is as much prepared in the temper of his mind, as much disposed to em- brace Jesus Christ as his only Savior and portion, as the greedy merchant is to prize and purchase a precious pearl ; and who can this be but a person regenerate ? All that Christ means to represent by this similitude is, the temper and exercises with which men embrace him and become members of his king- dom, or, in his language, receive the kingdom of God. They love and prize him so as to forsake all for him. On the whole, then, Mr. M. has proved nothing by producing this text, unless it be that he looks on the unregenerate, not as enemies to Christ, but as being as much disposed to embrace Christ and part with all for him, as is the merchant, who is in pursuit of pearls, to part with his whole estate to purchase a pearl of great price; — a notion which he has kept in view through his whole book, and on which it is, in a measure, all built, as has been observed, however contrary to the whole tenor of Scripture. VOL. III. 37 434 MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. The next passage of Scripture Mr. M. produces in the fol- lowing words : " And does not God complain of his people, that they will not frame their doings to turn unto their God ? (Hos. V. 4.) Sure this must be something previous to a sav- ing repentance, and something that God required; otherwise they had not been blamed for the neglect of it ; for where there is no law there is no ti*ansgression." Ans. 1. The Hebrew word here translated frame^ properly signifies to give, or grant, and is often translated to suffer, or permit; and these words may be rendered thus: Their pur- suits, or their evil ways, will not suffer them to turn to the Lord. That is, the sins in which they live are in the way of their turning to the Lord, and do with the greatest strength and obstinacy oppose it. This sense agrees well with the following words : " For the spirit of whoredoms is in the midst of them, and they have not known the Lord." The words set forth their great degree of corruption, by which they were at the greatest distance from turning to the Lord. Ans. 2. The words as they stand in our translation, express much the same thing. The meaning of them is, that they were so far gone in wickedness, that they had not the least disposition or inclination to turn to the Lord; which is true of every unregenerate person ; and the words do not suppose that while men continue perfectly wicked and obstinate enemies to God, they in any true sense frame their doings to turn to the Lord ; because this is a gross contradiction, which Mr. M. and all who join with him have run into by putting such a sense upon them. Mr. M., therefore, had no warrant to say, " Sure this must be something previous to a saving repent- ance." On this assertion all the weight of his argument from these words rests, which he has not said one word to support; and indeed it could not be supported by him, had he attempted it, for it surely rests on a sandy foundation. Mr. M. goes on : " And does not St. Paul clearly point out attendance on the word preached, as a means in order to faith? So, then, faith cometh by hearing, and hearing by the word preached," (Rom. x. 17;) {by the ivord of God, it should be.) Answer. All that is asserted here is, that it is impossible that men should believe that of which they never heard ; that the truths to be believed by men in order to salvation are con- tained in divine revelation, and that none can believe these, unless he hears them. It follows from this, that hearing or attending to the truths of divine revelation is necessary in order to faith in Christ. But how are they to hear? Not with a disposition to hate Christ and all divine truth, as soon as it comes to their notice ; but as Cornelius heard St. Paul, with a MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. 435 disposition and readiness of mind to receive the truth in love and believe it. This is never done by the unregenerate. No un- regenerate duties, therefore, can be inferred from these words. Mr. M. adds: "And does not tlie apostle Peter expressly exhort Simon, being unregenerate, to pray ? Repent, there- fore, of this thy wickedness, and pray to God, ii' perhaps the thought of thine heart may be forgiven thee." (Acts viii. 22.) Answer. Repentance is often spoken of in the New Testa- ment and Old, and persons are often called upon to repent; and when spoken of as connected with forgiveness of sins, and the condition of this, it always has one determinate pre- cise meaning, even a turning from sin to God through Jesus Christ. St. Peter received orders from his master at the last interview he had with him, to preach repentance and remission of sins in his name, (Luke xxiv. 47;) and we find him obey- ing his orders, and saying to a large auditory when waiting on him to know what they had to do, "Repent, and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins. " (Acts ii. 38.) And to another, "Repent ye, therefore, and be converted, that your sins may be blotted out." (Acts iii. 19.) And we have no account ol' hi:-, or of any of the rest of the apostles directing any one to do any thing short of re- pentance and conversion ; or speaking of forgivene.-s of sins in any other connection but with true repentance and conversion. It would, therefore, be very strange and quite unaccountable, if when St. Peter directs Simon to repent of his wickedness, and that with a view to obtain forgiveness, he uses the word repent in a different and opposite sense from that in which his Lord and Master had expressly commanded him to use it, and differ- ent from that in. which he had used it before on like occasions, and as it never is used in another instance in all the Ne^y Testament. If, therefore, these words of St. Peter can, without doing manifest violence to them, be understood consistent with the orders which he had received from Christ, and with his way of addressing men on such occasions in all other instances, we may be certain we have the true sense of them ; and may with confidence reject any other sense that any have devised. I therefore observe, Simon is not directed to pray as an im- penitent sinner, but as a penitent. " Repent of this thy wick- edness, and pray to God." Is not the meaning of these words as plain as those are when this same apostle says, " Repent and be converted; repent and be baptized"? These words have been long quoted as an incontestable proof that unregenerate men are commanded to pray as impenitent and unregenerate; and many have done it without ever observing that the word repent was to be found in the text. Whereas, directly the 4oU MR. M. S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. contrary is most evidently true. As well might we overlook the word repent in the other passages mentioned, and say St. Peter commanded his hearers to be baptized ; yea, to be converted, as impenitent, unregenerate sinners ; and hence infer that to be baptized and converted are duties that the unregenerate are to do while such. With good reason, therefore, I think, Dr. Doddridge says, in his note on this text, " One would think that none could be so wild as to imagine faith in Christ was not included in that repentance and prayer which an apostle preaches to a baptized person as the way of obtaining for- giveness." The only difficulty in the words is, that St. Peter does not here speak of forgiveness of sin, as certainly connected with the repentance and prayer to which he exhorts Simon, which he does in the other instances mentioned ; and it is certain that he who prays as a true penitent shall be forgiven ; whereas it is here said, " If perhaps the thought of thine heart may be forgiven thee." Mr. M. and others have insisted upon this as an argument that the prayer, not of a true penitent, but of an impenitent, unregenerate sinner is here exhorted to. Upon this, it may be observed, that the words if perhaps are not designed to express the uncertainty of his obtaining forgiveness if he should repent of his wickedness and pray to God, as he was exhorted to do ; but the doubtfulness and un- certainty whether there was forgiveness for this his sin, and so whether he would repent and pray. Simon had been guilty of a sin, which it was to be feared was the sin against the Holy Ghost, for which there was no forgiveness, or at least was bordering upon it; and it is in this view that St. Peter puts in the words " if perhaps." As if he had said, " If there is room left for repentance and pardon in this case, which per- haps there is not." Thus the peculiar circumstances of Si- mon's case, rendering it doubtful whether there was any for- giveness for his sin, are the only reason why the apostle puts in these words " if perhaps," which we find he did not in other cases. Dr. Doddridge understands the words in this sense, and gives the reason of it in the following words : " The dubious manner in which he speaks of his being forgiven, intimates, not that his sinctere repentance might possibly fail of accept- ance, — for that is contrary to the whole tenor of the gospel, — but that after the commission of a sin so nearly approaching blasphemy against the Holy Ghost, there was little reason to hope he would ever be brought truly to repent." And though I do not quote the doctor as an authority, yet I may be allowed, ])crhaps, to quote another author as such, at least as one of MR. M.'s ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. 437 'Sufficient authority with Mr. M,, as it is no less a one than Mr. Mills himself. He says, " This ' perhaps,' as here used, imports, indeed, only a suspicion of the truth of the man's re- pentance, and not any doubt of God's forgiveness in case his repentance were sincere." This he wrote above twenty years ago; and I think it is a pity he has, in his old age, given this up, and espoused a sense which is attended with insuper- able difficulties. But if this sense should not be satisfying to all, there is another which some have espoused, that I will mention. The words in the original, translated "if perhaps," do not appear to have this signification, and denote doubtfulness or a perhaps, at least not always ; but are used only as expletives, without any particular meaning, taken by themselves ; or else are used to make the assertion more strong and emphatical. Accord- ing to this, the words should have been translated, " Repent, etc., that the thought of thine heart may be forgiven thee," or " may indeed be forgiven." The same words, in the original, are used in the first verse of the preceding chapter, by the high priest, in his question to Stephen, translated, " Are these things so?" where it would, at best, make a poor sense, to trans- late them as they are here : " If perhaps, are these things so ? " And it is to be observed that these same particles are found in the Septuagint, in Ps. Iviil. 1-5, which, in our translation, stands thus : " Do ye indeed seek righteousness," etc. And now I leave it to the reader, whether either of these senses is not much more easy and natural than that which Mr. M. has put upon the words, which involves us in the in- extricable difficulties which have been mentioned? I am confident that it will appear to all who well attend to this matter, that this text is by no means a sufficient foundation to build a doctrine upon which has no shadow of support from any other passage of Scripture, and which, indeed, is repug- nant to the whole run of Scripture, and most apparently con- trary to the express assertions of Christ and St. Paul, as has been shown ; especially if what has been observed be kept in view, that to put this sense upon the text is to make the apos- tle speak a language which he never uses before or after, or any of the other apostles, and is directly contrary to the orders which Christ gave them ; and that when another sense free of all these difficulties offers itself. If they who now hold that the impenitent enemies of God and the gospel are commanded to do many impenitent, unre- generate duties, would be as silent about it as were the apos- tles, we should not hear much of this doctrine, if at all, and it would do very little hurt, and, to be sure, as little good. 37* 438 MR. M.'s ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. Mr. M. says something else, which perhaps he intends as an argument for the sense of the text which he contends for, and therefore must not be neglected. His words are, " It is evident, therefore, that as the apostle knew he was a sinner, so he expected from him the prayer of a sinner." If there is any thing in this argument, it takes its force from this suppo- sition, viz., that whatsoever is said to an impenitent, unregen- erate sinner by way of exhortation or command, can require or propo.se nothing but what he may do and yet continue im- penitent and unregenerate. Therefore, every exhortation and command in the Bible directed to such, requires nothing but impenitent, unregenerate doings. And, because this suppo- sition is taken to be an undeniable maxim, and is built upon as such, not only by Mr. M. but others, I will take leave par- ticularly to consider it here, and observe these following things : — I. If this maxim is true, then another is as true, viz., that it is not the duty of the impenitent, unregenerate, to repent and believe the gospel ; nothing is to be required of them but what they may do under the influence of the disposition and principles by which they are now governed. For if any thing more than this is their duty, more is certainly required of them, and they may and must be commanded and exhorted to do more, even to repent and embrace the gospel. Accord- ing to this, therefore, the unregenerate and impenitent are not to blame in the least for being so, or for not loving God and embracing the gospel, but only for neglecting to do unregen- erate duties ; or those which they may do consistent with being enemies to Christ and continuing in impenitence and unbelief. If the unregenerate are commanded to repent and love God, for instance, these commands, as they respect them, only require the attempts and endeavors to repent and love God, which the impenitent enemies of God may exert, and yet continue in their impenitence and enmity against God. Thus, if St. Peter's knowing that Simon was an impenitent sinner was a good reason why he should not exhort him to repent and pray to God as an impenitent never does, it must be because it was not his duty thus to repent and pray, and so he could not be exhorted and commanded to do it.* * This appears to be Mr. M.'s notion of the matter, by the tenor of his book, and by the sense he puts on the words of St. Peter to Simon, as will be seen under the next argument ; though there are a few expressions in it contrary to this. He seems to think the duty of the unregenerate lies wholly in unre- generate doings, and not in loving God, etc. Therefore, all the commands and exhortations to them arc to strive to love God, etc., or to make those attempts •which persons unregenerate may do while such ; and he takes for granted MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. 439 II. It also follows from this, that sinners may not be ex- horted and commanded to do any thing from higher and better views, disposition, or principles, than those which they now actually have. The only reason why the impenitent enemies to God may not be exhorted to repent and love God, if there is any reason for this, is, that this requires higher principles than those which they now act from ; or, in other words, they have no heart, disposition, or inclination to repent and love God, but their hearts are inclined to that which is directly the reverse of this, as what they choose and prefer. And for the same reason, no person may be exhorted and commanded to do any thing which his heart is now set against, and is not in the least inclined to do ; which, therefore, he will not do till he has a different disposition and turn of mind, and views things in a different and better light than he now does. If it was not proper for St. Peter to exhort Simon truly to repent and be- come a friend to Christ, and pray as such, because he knew he was an impenitent enemy of Christ; and if we may hence safely infer that he did not exhort him to this, we may for the same reason infer that he did not exhort him to repent and pray from any higher views and motives than merely worldly ones ; for hfe had as much evidence that he was wholly under the influence of worldly motives as he had that he was an impenitent sinner. And when Christ exhorted the Jews to labor for the meat which endureth unto everlasting life ; if their being unholy and perfectly disinclined to any thing truly good is aify reason and evidence that he does not exhort them to any thing incon- sistent with this perverse, prevailing temper and disposition of their hearts, (and such an argument has been gravely offered to the public by those who would not choose to have their talent at clear reasoning called in question ;) I say, if this is so, then, since they were so low and sordid in their views and aims as to be influenced to foflow him purely that they might get their fill of bread, we may safely infer that Christ did not in these words exhort them to any thing that they might not do under the influence of such low, carnal views and motives ; and that he does not really exhort them to seek any other bread but that with which they might fill their bellies, how- ever his words may seem, at first view, to imply something more. III. Yea, it hence follows, that men are never to be com- that if they are not required to do unregenerate duties, nothing is reqixired of them. He is not alone iii this ; many preachers and writers have represented the matter in the same light ; yet I trust neither Mr. M., nor any of them, •wUl expressly undertake a vindication of this notion. 440 MR. M.'S ARGUMRNTS FOR THE AFFIRMATIVE EXAMINED. manded or exhorted to any thing which is contrary to their present prevailing will and inclination ; for, if their prevailing inclination in one case is a good reason why they may not be exhorted and commanded to that which is contrary to it, it is as good a reason in any other case of this kind whatsoever. Therefore, according to this principle, if we knew what were the precise inclinations of Simon's heart when St, Peter spoke those words to him, we may determine what he did, and what he did not, exhort him to, as well as we can know that he did not exhort him to any thing contrary to the inclination and heart of an impenitent, unregenerate sinner. And we may be sure Simon was fully inclined to repent of his wickedness, and pray to God, in the sense in which the apostle directed him to do it, and actually complied with the exhortation, else he would not have exhorted him to it. According to this, no man can be directed and commanded to do that which is contrary to his inclination and heart, or which he is not willing to do; which is the same as to say, no man can be under any law at all but his own inclination and will, which, in all cases, must be the law and rule of his conduct ; and so long as he does as he pleases, he transgresses no law, and so commits no sin. The consequence is, there can be no such thing in nature as sin and blame ; for all men always do as they please, or act according to the inclination of their own hearts. All these absurdities, I think, are evi- dently contained in the maxim under consideration, which Mr. M. and others seem to take for granted, and build much upon. Mr. M. goes on to produce two other texts, but seems here to have shifted his point, and instead of attempting to prove by them that there are duties enjoined on the impenitent, to be done by them while they remain so, he seeks only to prove that there are encouragements to such to use means. One of these is in the following words : " Then shall we know, if we follow on to know the Lord." (Hos. vi. 3.) He says, " How, as the body of the people, by far the greater number comprehended in the pronoun ice were undoubtedly sinners, destitute of the true knowledge of God, as the words plainly hold forth, can any thing less be understood by these expressions, — ' if we fol- low on to know,' — than that the only encouragement sinners destitute of the saving knowledge of God have of attaining to it, is a persevering attendance on all God's appointed means, as sinners, until by grace they become successful?" Upon this it may be observed, — 1. This text rises much higher than encouragement; it contains an express promise to them that follow on to know. So that if following on to know means the doings of the MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. 441 unregenerate, as Mr. M. says it does, there are promises to the doings of the unregenerate. I wonder he did not observe this. Did he forget that he had wrote a book to prove the contrary, and had rendered his pubhc thanks to me for finishing this debate ? He may now thank himself for giving this point up ; for he has certainly contradicted all this, by saying the unre- generate follow on to know the Lord, and that these words are spoken of such. He has now got on the other side of the question, and found an express promise to unregenerate doings, and might as well have applied all the promises in the Bible to them. What reason, what right had he to lower down this promise, and call it only an encouragement? 2. There is not the least evidence that the persons into whose mouths these words are put have the character of im- penitent, unregenerate sinners ; but the contrary is most evi- dent. The whole, from the first verse to this, is the language of God's people, submitting and returning to him, under his corrections; and represents that temper of mind, and those exercises which ought to take place, and do actually take place, in the truly penitent, and which are connected with de- liverance and divine favor. I. The other text which he mentions here is this : " I will yet for this be inquired of by the house of Israel to do it for them." (Ezek. xxxvi. 37.) He quotes this here, not as commanding a duty, but only as an encouragement to the unregenerate. He expressly says, " The words are spoken in the way of a predic- tion or prophecy, and showed them what God had absolute- ly, not conditionally, determined to accomplish for his people." What God does reveal as a promise of what he will do, can- not be considered as a command. Whether the inquiry here spoken of points out the prayers and seeking of the unregen- erate, 1 particularly considered in my remarks on Dr. May- hew's sermons, and suppose I produced evidence that it does not. Mr. M. has a large note on this text, to prove that I have misunderstood it as well as the doctor. But to this I shall have something to say in another place. n. Mr. M. forms another argument from the encouragement which is given in the Word of God to sinners to attend on means. He argues, that " from the encouragement set before Simon to repent and pray, i. e., to attempt the performance of those duties, though on no higher principles than that of natu- ral conscience, which encouragement stands good to all the unregenerate, under the external light and advantages of the gospel, it is evident that God doth some way require these essays of the unregenerate ; otherwise he encourages them to that in his worship, which he no way, in any sense, requires in 442 MR. M.'s ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. his word. Would not this be for the Almighty to encourage his creatures to practise will-worship, and the inventions of men, which God every where condemns in his word as utterly sinful ? And can it agree to the purity of his nature to en- courage his creatures to that which is utterly sinful? Sure it cannot. It must, therefore, hence clearly follow, that the un- regenerate, under the light and advantages of the gospel, are some way required to make these essays, to repent, pray," etc. On these words, I observe, — 1. If the words of St. Peter to Simon are not a command to him to repent and pray in an unregenerate manner, or as an impenitent enemy to God, which Mr. M. has insisted they are, then they are not a command to do any thing, as an im- penitent. Mr. M. has remarkably lowered down here, and considers these words, not as an express command or exhorta- tion to do any thing, but only as an encouragement set be- fore Simon to attempt to repent and pray; not a command really to do them. He might just as reasonably construe away all the commands in the Bible, and represent them to be nothing but encouragements to attempt to do something. 2. The sinner who is utterly impenitent never does truly attempt to repent and pray as a penitent. He never has the least motion of heart or vAW this way ; for his whole heart is, by the supposition, in direct opposition to this ; therefore, the more he exercises himself about it, or the more exercises he has, the more he opposes it. We may, therefore, be sure that the Scripture nowhere says any thing to encourage such at- tempts to repent, which are consistent with perfect impeni- tence and enmity against God; because there are not in nature any such attempts ; and such a supposition involves the most gross contradiction ; such a notion never existed, except in the minds of those who suppose that the unregen- erate are penitent and friendly t» God and the gospel in a degree ; or of those who are absurd enough to hold that the perfectly impenitent and enemies to God are inclined to re- pent, and disposed to be friendly to him. Mr. M. is to be ranked among both these, for he supposes each of these in their turns. 3. It is difficult, I think, to know what Mr. M. means by "will-worship, and the inventions of men," as applied to the case before us. If by this he means something external, ways of worship and conduct which men invent and practise to express their devotion and respect to God, which I suppose is the sense in which these phrases are commonly used, they are not applicable to this case ; for it is not pretended by any one that the unregenerate, or any other, are urged to any such MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. 443 thing. If he means any motions and exercises of the heart that are neither right nor \\Tong in themselves, neither sinful nor holy, these are indeed " the inventions of men," — of Mr. M. at least ; for there are in reality no such, which are not holy, and yet not utterly sinful. All the seeming force and plausibleness in what Mr. M. says here, if there seems to be any, lies in the ambiguity of the word encourag-ement, which may be taken in different senses, and is often used so. To encourage., sometimes means to invite, urge, and exhort a person to something; urging him to it by good reasons and motives. In this sense, God's encouragements and commands cannot be distinguished; for where there is such encourage- ment, there is a command, implied or expressed. Sometimes encouragement means that which gives a hope and prospect of success in any business and pursuit; and when we say a person has encouragement to do this or the other thing, we mean that this is the most likely way to ob- tain his end which he is pursuing; and to encourage him to any particular way of conduct, is to let him know that this is the most hopeful way to miss of the evil he dreads, and obtain what he sets up as the object of his pursuit, be that what it will. In the first sense of encouragement mentioned, God en- courages men to holiness, and nothing else. In the last sense, he encourages men, let their hearts be as sinful and opposite to him as tliey will, to attend on the means of grace. He has so ordered things that this is the most likely way to escape the greatest evil and be happy forever; so that when they come to view things in any measure as they are, and are above all things afraid of eternal destruction, and desirous of future happiness, they will be induced from a principle of self-love, or selfishness, even that very principle which sets their hearts against God, and leads them into all the wickedness they practise, with great care and anxiety to attend on these means. The whole encouragement, as laid before them, lies in its being the most hopeful and likely way to promote their interest and answer the end which they are pursuing. God has so con- trived and ordered things, that whenever the sinner's conscience is thoroughly awakened and convinced, and he comes to a sense of the wretchedness of his case, and attends to what is contained in divine revelation, and labors under no particular delusion, he will forsake those ways in which secure sinners live, and pursue the most likely way to obtain deliverance and eternal salvation, however vile his heart is, and though he is a greater enemy to God, and all that is good now, than he was 444 MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. before ; and thus there is encouragement to all this, and this is the encouragement God sets before the sinner ; and a person may be » utterly sinful," that is, inclined to nothing else but sin ; yea, may be growing more and more guilty and vile continu- ally, and yet take this encouragement and act upon it. He who will consider these things, must be sensible, I think, that the encouragement sinners have to attend on means is consistent with their obeying no command, and doing no duty, while they act under the influence of this encouragement ; and that God may, and does, consistently with the purity of his nature, encourage his creatures to that, in doing which they are utterly sinful ; and that Mr. M. has confused himself by using the word encouragement in an indeterminate or wrong sense, as many others have done. Yea, I think it will be evi- dent to such a reader, that the passage I am considering is so far from proving any thing, that it is quite unintelligible, and contains in it as many absurdities, at least, as there are sentences. Before I leave this head about encouragement, I would ob- serve, that when Mr. M. undertakes to show what encourage- ment there is to sinners, on his plan of commands to do unregenerate duties, he seems to have a right notion of en- couragement ; but finds no more than they do who teach the unregenerate that they do no duty while they continue so, and places it upon the same bottom they do, in the words follow- ing : " To all who with earnest concern thus attend on God's appointed means, the language of Scripture encouragement is, May be God will be gracious ; who can tell, if perhaps sov- ereign grace may be displayed for your help, in this way ? It implies in it that God is a God of infinite goodness ; can exer- cise his mercy towards them through Christ in this way con- sistent with the honor of all his other perfections ; and that they are in some measure in the way in which he is wont to bestow mercy on perishing sinners whenever he does bestow it ; the way in which millions have found mercy, and the way out of which he has determined, in the ordinary dispensation of his grace, not to bestow it," I have endeavored particularly to show that the sinner has all this encouragement in the use of means, in my tenth section ; and when he again undertakes to show "the usefulness and importance" of the truth he con- tends for, he mentions nothing but what is consistent with the doctrine he is opposing. III. Another of Mr. M.'s arguments is in the following words: "Again, it is further evident that the unregenerate are otherwise required to attend on the means of grace than merely by being called upon to repent and believe in a MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. 445 gospel sense ; because if they are not, then none of the unregen- erate would be required to attend on the means of grace until they had attained to a competency of speculative knowledge in order to saving faith ; since till then they are under a natural impossibility of believing, and so of being immediately required to believe ; and since the gospel does not require any natural impossibility as the condition of life, it must thence clearly follow, upon this principle, they are not required to attend on means at all." * Answer. The Word of God requires sinners to be always so friendly to him at heart as to be disposed and ready to believe every truth which he reveals and proposes to them, and to have exercises answerable to that truth, or to receive the love of the truth. They are under no natural impossibility of doing this. If they do this they will not attend on means, as do the impenitent and unregenerate ; therefore, they are not required to attend on means in any one instance as such, or with an impenitent, unbelieving heart. Mr. M. says, very agreeable to truth, " God does not make the depraved will of the creature the rule of his duty, but requires him to reach the appointed end. Make you a new heart and a new spirit, for why will ye die ? Turn yourselves, and live ye." And he allows that all under the gospel are required to pray, and do all other duties in a gracious manner ; which, he will not deny, implies faith. How came he, just now, in direct contradiction to this, to say all are not immediately required to believe? God does not require men to believe any truth which never has been proposed to them, and which they have had no opportunity to understand; but he requires them to attend to every truth set before them, and receive it with a penitent heart and in the exercise of love to him. It is true, there are many under the gospel who have not that speculative knowledge necessary in order to their exercising faith in Christ ; but this is wholly their own fault, owing en- tirely to their depraved wills. Were their hearts as they ought to be, they would understand and receive every truth as soon as proposed to them ; and this is required of them, and nothing less. If they did so, they would in no instance attend on means as do impenitent unbelievers. Though God will not give them a new heart, and bring them to a right temper and disposition * I -would here just observe, that I believe Mr. M. will not be able to prove one thing which he here asserts, viz., that there is a natural impossibility in requiring men to do what is naturally impossible to them. There is no more natural impossibility in doing this than there is in requiring any thing else, however unreasonable it may be. I know not why Mr. M. asserted this, since, if it was true, it is nothing to his purpose. VOL. III. 38 446 MR. M.'S AHGUMEXTS FOR THE AFFIRMATIVE EXAMINED. of mind, while they are inattentive and ignorant, yet he always requires that disposition of mind which is inconsistent with their inuttention and ignorance ; for, as he does not make the depraved will of sinners the rule of their duty, so he does not make the rule of their duty the rule of his conduct, in giving or not giving a new heart. Mr. M. says, "If there be some under the gospel that are destitute of it," (i. e., of a competency of speculative knowledge, in order to faith,) "as not having opportunity and advantages for acquiring of it, they are not re- quired to attend on means of grace at all." That is, on my plan. I answer, there is no such instance. All under the gos- pel have this opportunity and advantage, and their ignorance, impenitence, and unbelief is their own fault. Were they, in any measure, as God requires them to be, they would have understood the truth when first proposed, that is, as soon as they became moral agents, in the exercise of love, repentance, and faith. If persons under the gospel were not required to attend on means until, with all their depravity, stupidity, and dulness, they had obtained a good degree of speculative knowledge, and could not be required to repent and believe till in a long course of the use of means they had attained to this, how can we account for our Savior's calling upon men, when he first began to preach to them, to " repent and believe the gospel " ? And why did the apostles direct men immediately to repent and be converted, and believe on Jesus Christ ? If they might preach so to persons who had much less opportunity and ad- vantage to get speculative knowledge than all under the gos- pel now have, surely this may be required of all now. And this is a pattern which all preachers of the gospel ought to follow, and not to devise another way of preaching and ad- dressing sinners ; calling upon them to do a set of duties short of repentance and faith, under the notion that the latter are not yet their duty. The truths of the gospel ought to be clearly preatthed and set before sinners ; and one truth is, that they are required to repent and believe the gospel as soon as proposed, and that he that believeth not shall be damned. IV. Mr. M. undertakes to prove that the unregenerate are required to do duty in an ungracious manner; or, as he ex- presses it, " though they fail and come short of a gracious manner," by asserting and attempting to prove that the regen- erate, or children of God, are required to do duties in this manner. The argument stands thus : Duties are required of the regenerate, or true Christian, which they must, and often do, conscientiously perform, though they have no gracious or holy MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. 447 exercises, but come wholly short of the least degree of love to God or man. Therefore, the same duties are required of the unregenerate, as they may do them without any grace, as well as the regenerate, and as no truly good and holy exercises of heart are necessary or required in order to perform them. I suppose this argument is quite new, and that Mr. M., in advancing it, is perfectly an original ; and, therefore, that I shall be the first that ever attempted to answer it. Indeed, it appears to me to want no great matter of an answer. In this argument, Mr. M. supposes not only that a principle of grace may be perfectly dormant and unactive in the true Christian, so that in this respect he may not differ at all from him who is ignorant of Jesus Christ, and perfectly impenitent, and obstinately hates his whole character ; but that such may and actually do conscientiously attend on the duties of the first and second table, and use conscientious and painful en- deavors, and their utmost efforts to do them in a gracious manner, or in the exercise of true love to God and man, and yet not have the least degree of such exercise, but fall wholly short of it in all they do, having nothing better in their heart, or more like true Christian holiness, than the impenitent un- believer may have ; and that when this is the case they do that duty which God requires of them. Such suppositions as these, I conclude, will appear not only weak and absurd, but very whimsical and ridiculous, to the judicious reader; and more so as they are represented in Mr. M.'s book than in this abridgment. I have often heard them tell of dead Christians ; by which I suppose they mean Christians who have no exercises of grace at some seasons. But such must be very dead indeed ; I should think "twice dead, and plucked up by the roots," who, when they strain so hard, conscientiously take so much pains, and exert their repeated and utmost endeavor to call up and put forth the exercise of grace, are not able to produce the least spark or motion of this kind. Mr. M. puts his Chris- tian to as hard a task as Elijah did the prophets of Baal ; he may " cry aloud," be in the greatest earnest, and put forth his utmost endeavors and efforts to wake up or recall his grace ; but it is either too fast asleep to be awaked, or is gone on a journey, and so cannot be recalled. However, he gives him more consolation than those prophets had ; for if the Christian utterly fails in his conscientious attempt, and reiriains as grace- less as he who has no grace, he will not lose his pains, seeing he, after all, does his duty. But what are these conscientious endeavors to exercise grace, •or to perform duties in a gracious manner? Do they imply 448 MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. any inclination of heart towards holiness, or any actual idea, or liking of that in which holiness consists ? No ; for this is the exercise of grace. They must, therefore, consist in exer- cises of heart directly opposite to holiness, or in exercises and endeavors which are neutral ; neither inclined nor tending to the exercise of grace, nor to that which is unfriendly and con- trary to it. The former cannot be meant, I conclude. Nor can they consist in the latter, for two reasons : First, there are in nature no such exercises and conscientious endeavors, which are perfectly and equally indifferent towards holiness and sin, and imply no inclination to one or the other. Secondly, if there could be any such, they would be no more endeavors to do duty in a gracious manner than in an ungracious and sin- ful manner ; because, by the supposition, there is no more of an inclination or tendency to the former than to the latter. The Scripture gives us a quite different idea of the Chris- tian from this which Mr. M. has set before us. According to that, the Christian is wholly made up of flesh and spirit, two different and opposite principles, and the latter is as constantly exercised as the former, and is no more dead or asleep than the former, though it may be exercised in a weak and low degree. " The flesh lusteth against the spirit, and the spirit against the flesh ; and these are contrary one to the other." (Gal. v. 17.) The spirit is never said to be dead ; but, on the contrary, the Christian has " crucified the flesh, with the affec- tions and lusts," (Gal. v. 24 ;) and " the law of the spirit of life has made him free from the law of sin and death." (Rom. viii. 2.) And there is not one word said in the Bible about these graceless duties of Christians, not one exhortation to them, or the least hint about them in all the New Testament, where there are such a number of letters wrote to Christians, and so many directions and precepts given to them. I am confident, and every one else will be so, I trust, that Mr. M.'s regenerate, dead, graceless Christian has no existence in the New Testa- ment nor in nature, the character he gives of such a one being quite unscriptural, and in itself a contradiction. Mr. M.'s representation of this matter is not only unscrip- tural, but a fatal resting-place for many nominal Christians; a refnge of lies, in which many have doubtless perished. They think Ihey are not to blame for not acting and doing duties in a " gracious manner." Grace is from God, and they can exercise no degree of this without the Spirit of God, which is not at their disposal, but is given or withheld as God pleases. They therefore rest in their good desires and endeavors, and what they call conscientious performance of duty, as all that is required of them, not considering that they are commanded- MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. 449 to be "filled with the Spirit," and always to live and walk in, the Spirit, and bring forth the fruits of the Spirit ; and that not to do so is to oppose and quench the Spirit, and to live after the flesh. Mr. M. expressly says, that if Christians, as well as the unregenerate, are not required to do duty not in " a gra- cious manner," or without the exercise of holiness, then " no Christian duty is required of us, but as we are moved by the Spirit, since this cannot be done but as moved and assisted by the Spirit." What can be the meaning of this, but that Chris- tians are under no obligation to do duty in a gracious man- ner, unless when actually moved and influenced thereto by the Spirit of God, which, not being always the case, they are not at all to blame for not acting in « a gracious manner," but have only to wait till God shall move them by his Spirit? Sweet doctrine to many graceless Christians, and tends to fix them on the fatal rock on which multitudes are perishing. The reason Mr. M. gives why these graceless, unregenerate duties are equally required of the regenerate and unregenerate, is remarkable, and worthy of particular notice here. He says, " God does not require these things because they have in them any positive virtue, or true moral goodness, but because of a negative moral goodness they have in them ; i. e., the absence of a greater degree of true moral evil than there would be in the careless neglect of them." And again he says, the reason of the requirement of these performances is, " not because they are holy, but because they are less unholy. There is a less degree of true moral evil in the conscientious performance of them than in the contemptuous neglect of them, and therefore are they required." On this I have two things to observe, — 1. Mr. M. has here reduced his commands to mere pro- hibitions, in which God only forbids sin. And the duty he contends for is nothing but abstinence from sin, or not com- mitting it ; or rather, committing a less sin instead of a greater. Undoubtedly God forbids all sin, of every degree and kind ; but this, I conceive, is quite different from commanding duty. Nor is every instance or degree of abstinence from sin, or of the non-commission of sin, doing duty, as Mr., M. here supposes. A tree or horse commits no sin; but none will say ihey do any duty. But a tree does as much duty as any man does in merely not committing sin ; and a rock has as much " negative moral goodness" as the best man on earth, and much more; and so more of Mr. M.'s negative duty, as there is less moral evil ; yea, the absence of every degree of moral evil. I think Mr. M. has run into all this confusion and absurdity by confounding prohibitions with commands, and not dis- tinguishing doing duty from merely not committing sin. 38* 450 MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. 2. If every instance of abstaining from any sin, or greater degree of sin, that might be committed, is doing duty, as it is, according to Mr. M., then all men do some duty, something that God requires; for none commit all the sin that in nature is possible, and the sins of most are much less than those of the greatest sinner that ever lived: all these have, therefore, a great degree of " negative moral goodness," or the absence of a great degree of true moral evil. And the greatest sinner of all has a considerable degree of this sort of moral goodness; for it cannot be supjaosed that he is as great a sinner as is possible. Yea, will it not follow that most of mankind have much more moral goodness, and do much more duty, than sin ? No individual commits half the sin that in nature is possible ; and there are millions of sins actually committed of which he is not guilty. All his sins put together are as nothing to the sins of the whole world of mankind, and of all the fallen angels. Now, if his not committing all this is negative moral goodness and duty, his sin hardly bears any proportion to his goodness and duty. And, according to Mr. M., every less sin, every sin except the greatest of all that ever was committed, or can be, is in some sense required of God, viz., as having a degree of nega- tive moral goodness in it, or not being so bad and sinful as something else which might take place in its room. Conse- quently God requires and commands every sin in the universe, except it be the greatest of all; and even that too, if there is less moral evil in it than might have been, on any supposition. All these, I say, must be commanded for the same reason which Mr. M. gives for graceless duties being required ; for " there is a less degree of true moral evil in them " than in the greatest possible sin, " and therefore they are required." I leave it to the reader whether these consequences are not fairly de- duced from Mr. M.'s principles and way of reasoning on this head. V. Mr. M. forms another argument thus : It is a sin to dis- obey and counteract the dictates of natural conscience ; to be without natural gratitude to God and our benefactors among men, from a principle of self-love ; and to be without natural atlection, such as the aftection of parents to children, etc. All these appear from Scripture and reason to be sinful, and even a high degree of wickedness. It hence follows, that, acting agreeably to the dictates of conscience, the exercise of grati- tude merely from a principle of self-love, and natural afTection between parents and children, which are found with the unre- generate, as well as others, are duties, and required by God; for if they are not required, "the absence of them would MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. 451 be no sin ; because, " where there is no law, there is no trans- gression." I have not stated Mr. M.'s arguments exactly in his words, as this would take up too much room ; but suppose it is here set in as strong and advantageous a light as it stands in his book. The reader, who has access to that, may satisfy him- self. And he will be ready to judge whether there is any weight in this argument, when he has attended to the follow- ing particulars: — 1. Acting contrary to the dictates of conscience is, in all cases, a sin ; because this is acting contrary to love to God. It does not follow as a consequence that acting agreeably to the dictates of conscience is virtue or duty, but only that love to God is so. In this case, the sin of acting contrary to the dictates of conscience does not stand in opposition to acting according to the dictates of it ; but to obedience to God's law, which requires love to him. Both of the former may be sin. It is always contrary to God's law, and is sin, to disregard the dictates of conscience, and that may be and often is a sin, and directly contrary to God's law, which is agreeably to the dictates of conscience. These are, in this respect, not in op- position to each other, but both are in opposition to the divine law. The Pharisee, who went up to the temple to pray, had lived in obedience to his conscience, and acted up to the dic- tates of it, and did so in the address he made to God ; yet, I suppose none will say he was doing his duty, and obeying God's commands ; or that God required him to do as he did, when he stood praying. To be sure, Mr. M. will not; for he represents him as guilty of high-handed wickedness in making this prayer, and even one of the vilest sinners on earth. In obeying his conscience he disobeyed God, instead of obey- ing him, or being friendly to him in the least degree. Acting against the dictates of conscience is sinful, because this is in all cases acting against God. Therefore, acting agreeably to the dictates of conscience is sin, when persons doing thus act against God ; which is the case always when they are enemies to him, as are all the unregenerate. 2. It does not appear that want of gratitude to benefactors, from a principle of self-love only, is any where spoken against or condemned in the Bible. Christ represents the worst of men as acting from such a principle. (Matt. v. 46,47.) When St. Paul says of the Gentiles, " neither were they thankful," it does not appear that he speaks of thankfulness from natural principles, as Mr. M. expresses it, or a principle of self-love ; but of that thankfulness which God's law requires, and con- sists in true love to God. It is altogether without foundation, 452 MR. M.'s ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. or the least evidence, that Mr. M. supposes that when St. Paul speaks of the Gentiles not glorifying God as God, and not being thankful, he means glorifying God, and rendering gratitude to him upon natural principles, or from self-love. They were bound by the highest obligations to glorify God, and express their gratitude to him from the highest and best principles, even true love to him, and had no excuse for not doing it; and it would be perfectly unaccountable if St. Paul quite overlooked this, the greatest of all their crimes, when he was setting forth the greatness of their wickedness, and speaks only of that which was immensely less criminal, and is really no crime, any further than it is contrary to true love to God. I can account for Mr. M.'s running into this notion no other way but by concluding he supposed that the Gentiles and all men unregenerate are not obliged to act from any higher prin- ciples than those he calls natural; a notion which he seems to carry with him through his book, though he sometimes con- tradicts it. What is called natural affection cannot be suppressed and rooted out but by the prevalence of a high degree of sinful- ness; therefore, to be without natural aflection is an argument and evidence of the prevalence of a great degree of wicked- ness. It was, therefore, to the apostle's purpose to mention this, in order to show the bad character of the persons he was describing. This is consistent with there being no command requiring the mere exercise of natural atFeetion, or prohibition forbidding the want of it. The strong and confirmed exercise of pride and sensuality (to use President Edwards's words, quoted by Mr. M.) "tend to overbear and greatly diminish the exercises of those useful and necessary principles of na- ture." And nothing else will do it. Therefore, where natural affection is overborne and diminished, it is a certain evidence of a very bad, vile character. To be without natural affection, and to be monstrously wicked, is the same thing. Yet nat- ural affection is not a virtue, nor is it in any sense required as a duty. They who exercise it in the highest degree are herein no more obedient and do no more duty than the brutes, in whom it takes place as well as in men. As Mr. M. observes, to be without natural affection is " falling below even the brutal nature, that is wont to retain that instinct of fond- ness to their young." 4. By being without natural atfection, is intended something more than what is merely negative, or not being influenced by this principle. It intends that exercise and conduct which is directly contrary to it, which shows that it is overborne and suppressed. Thus the heathen, in many instances, were with- MR. M.'s ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. 453 out natural affection, i. e., acted directly contrary to it when they burnt their children to death as a sacrifice to their gods. The son is said to be without natural affection when he puts an end to his aged father's life that he may inherit his estate. The father is said to be without natural affection when he acts a cruel j3art to his child, and sells it into the hands of barbarous men, to get money to enable him to pursue his in- temperance and lewdness. In this case, that wickedness which leads a man to counteract natural affection and sup- press it is censured and condemned; and not merely the absence of natural affection; therefore, it does by no means follow from such an expression that the exercise of natural affection is required, and is a duty. VI. Another argument which Mr. M. offers in favor of com- mands to the unregenerate duties is, that if there are no such commands, and they have no duty to do while impenitent enemies to God, then nothing is required of them ; they are left without any law or restraint to indulge their lusts as they please, without any motive or encouragement to the contrary, and to attend on the means of grace. This leaves sinners at liberty, and they have nothing to do. He says, that, upon the principle he is opposing, " the unregenerate, while such, are not required to pray at all, and, by parity of reason, not required to attend any other duty, since they can no more perform them in a gracious manner than they can prayer; and, there- fore, according to this principle, are in no sense required to perform them.'' And again, he says, " It takes off all restraint from the un- regenerate, and opens a floodgate to all manner of iniquity." I would observe here, that when he says the unregenerate, while such, are not required to pray at all, and are in no sense required to perform any duty, he cannot mean that they are not required to pray as impenitents, and do unregenerate duties ; for this would be to say nothing at all. The principle he is opposing is, that nothing is required of men as duty which they do while unregenerate; and if this is all he means to assert in these words, they are no more than to say, " If unregenerate duties are not required, then unregenerate duties arc not required ; " which is to say nothing. What he here says, he infers as a consequence from the principle, that no unregenerate duties are required, as an argument against it. But the principle itself is no consequence from itself, or argu- ment against it; for this is only to say, if the principle is true, it is indeed true. Just as if I should undertake to prove I am not now writing against Mr. M. in opposition to some one who had said I was, by saying, this cannot be true ; for from 454 MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. this principle it will follow, that 1 am writing against Mr. M. Besides, Mr. M. here says, that according to this principle they are in no sense required to do any duty ; which denies that they are under any command to do any duty, if not required to do unr(^generate duty. Mr. M. says things to the same purpose in many other places of his book. I will mention but one, which is in the following words : " And if this perversion, which is here given of this text, strive to enter, etc., should be received for truth, I cannot but think it would have a very bad tendency to increase security and negligence about religion, and open profaneness among the unregenerate. If this text does not respect the unconverted, and enjoin duties upon them, where can there be any passage found in the Bible that has any reference to them? Let this author produce some divine law requiring the duties, endeavors, and exercises of the unregenerate, or say plainly there is nothing required of them in this state." Here we see he supposes that if any text does not require unregenerate duties, and enjoin something to be done by man while impeni- tent, it has no respect to the unconverted, nor enjoins any duty upon them ; and that there is no medium with him between their being required to do unregenerate duties, and nothing being required of them ; and that in this view to deny that unregenerate duties are required, " has a very bad tendency to increase security and negligence about religion, and open pro- faneness among the unregenerate." Here I would observe, — 1. It is not true that if nothing is required of the unregen- erate, which they will do while in that state, then nothing is required of them in any sense. It has been before observed, that they are as much under law as the regenerate, and Re- quired to practise godliness and humanity in the exercise of love to God and their neighbor. They cannot be ex- cused from this, and must be wholly to blame for every instance and each degree of failure, and every thing in them that opposes it; unless a person's having no inclination to that which is most reasonable, and a strong, fixed opposition of heart to it, removes all obligation, and takes off all blame in neglecting and opposing it. And if so, then there is no such thing as blame in the universe; nor any such thing as law and moral government. For, according to this, no person can be obliged to do any thing which he is not inclined to do. There- fore, he can be under no law but his own inclination and will, nor in the least to blame while he follows this, which every one always does. Mr. M. does repeatedly assert that the unregenerate are re- quired to be holy, and to do duty in a right and holy manner. MR. M.'s ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. 455 But he seems, in these passages mentioned, and others, to for- get all this, and take it for granted. that the contrary is true, else he never could iiave expressed himself as he has. And I appeal to the judicious reader to judge, whether his whole book does not owe its existence to his latent maxim in favor of the unregenerate, viz., that they cannot be required to do any thing which they may not do in a state of unregeneracy, so are to blame only for the neglect of such duties, and for walk- ing in those ways that arc contrary to them ; this being the maxim he builds all upon, though he has sometimes asserted the contrary. 2. This being the case, every thing being required of the unregenerate that is in itself desirable, good, and excellent, and urged with promises of the greatest good, even of eternal life, if they hearken and comply with the least degree of sincerity, and with the most awful threatenings of eternal destruction if they obstinately persist in impenitence and rebellion, noth- ing can be more suited to awaken and alarm them, to deter them from sin, and excite them to dut3^ Never did a person believe and realize this, and yet continue in open profaneness or security. And if these truths are kept out of view, nothing remains by which the sinner can be convinced of his true state, and thoroughly awakened. How then could Mr. M. imagine that to preach this to the unregenerate, with all that is implied in it, and nothing else, " would have a bad tendency to increase security and negligence in religion, and open profaneness among the unregenerate " ? It is most certain that if this is left out out of view, and nothing but unregenerate duties are preached up, not one sinner will be awakened and convinced. And if they are preached up, as they often are, and as Mr. M. does, (at least in his book,) as being that in which the duty of the unregenerate principally, if not wholly, consists, and that their sin chiefly lies in the neglect of them, they being not much, if at all, to blame for not loving God, and not embracing the gos- pel, it has the greatest tendency to keep sinners in ignorance, security, and ease ; and if it does not make them negligent of all religion, it tends to lead them to neglect and oppose all true religion. Mr. M., and they who join with him, are wiser than John the Baptist ; and if he was wi,se and right in his way of preach- ing, they are not so. He said not a word of unregenerate duties, but preached and inculcated nothing short of repent- ance, true repentance, — that repentance with which the re- mission of sin was connected, (Lukeiii.3,) — that repentance which implied a preparedness of heart to receive and believe on Christ, when he should be revealed. (Acts xix. 4.) He 456 MR. M.'s ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. required of all his hearers good fruit, fruits meet for repentance, on pain of eternal damnation, (Luke iii. 8, 9, 17.) and said not a word to them of any doings short of this, even repent- ance and faith on him who should come after him. Indeed, when he was asked by persons what they should do in order to conduct as penitents, — what fruits they ought to bring forth, which were meet for repentance, and a proper manifes- tation of it, — he told them what external conduct they must go into, in order to this. (Luke iii. 10-14.) But this w*as not directing them to impenitent, unregenerate doings, but point- ing out the exercise and fruits of that repentance which he required. And had this preaching any tendency to security and open profaneness ? Did this " take off all restraint from the unre- generate, and open a floodgate to all manner of iniquity"? No ; quite the reverse. By such preaching, a secure, wicked generation was awakened and externally reformed, and many of the children of Israel he turned to the Lord their God. (Luke i. 16.) If Mr. M.'s servant should desert his service and run from him, and he should send a messenger after him to persuade him to return, with offers of pardon upon his submission, and threatenings of death if he refused ; if, when the person he sent should overtake him, and the servant should refuse to return one stefp back, and draw his sword upon him to oppose him, he should, instead of persisting in requiring him to return, direct and persuade him to do something agreeable to his inclination, and consistent with his hating his master and obstinately refusing to return ; would Mr. M. think he was faithful to his trust, or that this had more of a tendency to awaken the servant to a sense of the evil case he was in, or promote his return ? Would it not be the most proper and likeliest way to rouse the attention of the servant, and prevent his going off yet farther, to keep up the master's demand, and show the unreasonableness and crime of refusing to comply, the happy consequences of his returning, and the dreadful evil that a refusal would bring upon him, etc. ? Certainly the ser- vant would have no heart to make himself merry in his sup- posed liberty, or be disposed to go out of the hearing of these things, so long as he had any realizing belief of them and thought there was any hope in his case while he attended, however unwilling he should be to obey his master's orders and return. 3. If the sinner did his duty while he continued a perfectly impenitent enemy to God and the Savior in attending on means, etc., and he is told that God commands hiin to do MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. 457 these things with such a heart as he has, seeing he is unwill- ing to repent and return to God, and obstinately opposes it, and he should be urged to do them from this consideration, it would not have the least influence upon him, or be any motive to him to comply. The sinner has no regard to duty, as such, and is not inclined to do any thing merely because it is duty ; this will never be a motive with him to take one step, or to exert himself so much as to lift up a finger. So far as he is influenced by this consideration, he is not an impenitent, but has true respect and love to God, and is disposed to return to him and embrace the gospel. He is, by the supposition, only seeking his own interest, and cares nothing about God or duty to him, in themselves considered, and for their own sake; if he does, the point is gained, and it will be enough to tell him it is his duty to repent and believe on Christ, and there will be no need to devise a lower set of duties for him which he may do merely from a principle of self-love, and as an ene- my to God, could there be any such duty ; for this is at bot- tom to urge him to do duty, not because it is his duty, and without any regard to it as such. There is, therefore, a plain contradiction and absurdity in the very proposal. The person is supposed and known to have no regard to his duty, and to care nothing about it, as such ; if he had, it would be enough to tell him it is his indispensable duty to love God and em- brace the gospel. But while he has no regard to this, he will be influenced and governed by some other motive in all he does, and not at all by this. Nothing but a principle of self- love can be apj)lied to in this case, which has no regard to duty, as such, but his own interest. If he can be thoroughly and feelingly convinced that it is for his own interest to avoid one thing and do another, this will be a forcible and sufficient motive to induce him to do it. But if not, and it seems to him to be for his own interest to act contrary to duty, he will pay no regard at all to the command, how much soever it is urged upon him ; it is quite equal with him whether he does his duty or not. He can no more be influenced or bound by obligation and duty than the man possessed with devils could be restrained and confined with fetters and chains. He will break all these bands ; however great and strong they are, he will esteem them as straw and rotten wood. As the unregenerate are wholly under the influence of self- love, and seek their own interest only, they regard duty only as it does, in their view, tend to their own interest. And in this view they may have a sort of desire to do their duty, as the most likely way to escape evil and obtain the good they want. But however high their regard to duty in this sense rises, they yet VOL. III. 39 458 MR. M.'S ARGUMENTS FOR THE AFFIRMATIVE EXAMINED. have no regard to it for its own sake, or considered merely as duty ; but purely for their own sakes, as they consider their own interest to be connected with it. If, therefore, it is for the highest interest of the unregenerate to avoid all open vice, and diligently attend on the means of grace, it being the only likely way to escape eternal destruction and attain endless happi- ness, and they can be thoroughly convinced of this, it will be the o-reatest and only motive that can be set before them to induce them to this, and will certainly and effectually influ- ence them. And the consideration that this is their duty, if it was so, would not add the least grain to the motive. It is a matter of perfect indifference with them whether it is duty or sin, if they may answer their own ends by it, and promote their own interest. God knew this to be the state of the sinner, and has so con- trived and suited things to this in the revelation he has given, without saying a word to them of doing any duty while they continue impenitent, that as soon as their consciences are awakened, and they begin to see in what a state they are, they will forsake the courses of the secure profligate, and at- tend on the means of grace. Mr. M. and others have, in their great wisdom, devised another method of treating with sinners, by trying to persuade them to do their duty while perfect enemies to God, as if they had a true regard for their duty, and desire to do it for its own sake ; when their unregeneracy and all their sinfulness consist in the want of such regard to duty, and opposition of heart to it. In this they are therefore guilty of the absurdity of sup- posing sinners have some true respect to God, that is, some true love to him and his law, while they are obstinate and perfect enemies to him, and have never had the least degree of repentance of any of their rebellion. And this way of treating sinners is so far from having any tendency to their good, that it tends to keep them in ignorance and security, and always has this effect where there is nothing to prevent its genuine influence. Belore I end this section, I would observe, the phrase, con- scientiovs perfoi'mance of duty, which Mr. M. uses so often with respect to the unregenerate and the regenerate, when they have no grace, or are not in the exercise of it, is very am- biguous, and tends to give a wrong idea of the case. I think the natural and proper import of the phrase is, a performance of duty in sincerity and out of true respect to the duty as commanded. If he who is only an eye-servant, and has no true respect to his master, but hates him and his service, be- haves obediently in his master's presence merely because he is SEVERAL PASSAGES IN MR. M.'s BOOK CONSIDERED. 459 in his master's hands, and fears his displeasure and the rod, no one perhaps will think this may be properly called a con- scientious performance of duty. But this is as properly and as much so as the best performances oi the nnregenerate, or of the regenerate whose grace wholly fails them, if any such there are. If Mr. M. intends any more by this phrase, which I con- clude he does, he has only imposed on himself and his reader. Men may act agreeably to their consciences, i. e., not know that what they do is contrary to the command, but think they are doing what is right, as Saul did when he persecuted the church, and yet not come up to the conscientious performance of duty, any more than the servant just mentioned, if they act from the same principles. SECTION III. In which several Passages in Mr. M.^s Book are attended to, which have not been particularly considered in the former Sections. I TOOK some pains to prove in my remarks on Dr. Mayhew's sermons, that the words " I will yet for this be inquired of by the house of Israel, to do it for them," (Ezek. xxxvi. 37,) do not mean the prayers of the unregenerate for a new heart; and Mr. M. has taken as much or more pains to prove the contrary, in a long marginal note. I shall not trouble myself or the reader so much as to take notice of all he says on this argument. It may suffice to say, that he has not attempted to answer what I have said to establish my sense, unless it be grossly to mis- represent it ; which he ought in all reason to have done, since he undertook to oppose me. I shall, therefore, conclude I have a right to think my sense of the text, and arguments to sup- port it, stand good, notwithstanding all he has said, till Mr. M. or some one else shall show wherein their weakness lies. The misrepresentation I speak of is this — he represents my sense of the text in the following words : " I will yet for this be inquired of by the house of Israel, i. e., by the godly few, to to do it for them, i. e., to bestow on these godly few a new heart. Or the construction must run thus : to do it for them, i. e., not for them, but for others that were unregenerate." Whereas, I gave no such sense of the text, or any thing like it. I undertook to prove, by many parallel places, that the thing which God would be inquired of to do it for them was deliv- erance from their captivity, and resettlement in their own land in peace and prosperity ; and said not a word of a new heart, 460 SEVERAL PASSAGES IN MR. M.'s BOOK CONSIDERED. as the thing to be asked for. Nor do I say that, by the house of Israel, are meant " the godly few." It may mean the godly many, notwithstanding any thing I say. Mr. M. supposes that " a great number of Israelites were brought to true re- pentance, and the body of that people were reformed." He, indeed, seems to suppose this took place after their return to their own land. The truth of the case is, this took place in a degree, and, in many instances, before any of them returned ; and after great numbers had returned, they were in their own land in a state of great affliction and distress for many years, in which time they humbled themselves before God, and earnestly sought deliverance, and confessed and put away the sins that had been found among them, and entered into solemn covenant to renounce all ways of sin and cleave to God and serve him. They appeared to have a new heart, humble, penitent, obedient heart, while they confessed their sins and earnestly inquired and sought of God the deliverance they wanted. There were probably many, even great numbers, of true penitents ; these, with the rest of the people who were reformed and in profession true penitents, were the house of Israel, who inquired of God, and earnestly and solemnly be- sought him (the godly with true sincerity, and the rest only in appearance) to return their captivity, deliver them from their distresses, etc. This leads me to observe another gross mis- take Mr. M. has made here. He says, I deny that by the house of Israel, in the text, are meant the same people who under this phrase are spoken of in the preceding context. For this assertion he had not the least reason, as I am sure it is not true, as any one may be who will read what I have wrote on that argument. Before I leave this long note I shall remark upon a number of other passages in it, not pretending, however, to mention every one that appears to me very exceptionable. He supposes the prayers and seeking of the unregenerate are spoken of in the following words : " I have surely heard Ephraim bemoaning himself thus. Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke. Turn thou me, and I shall be turned." (Jer. xxxi. 18.) He says, " It is evident that while unconverted he thus bemoans himself, confessing the justice of God's chastisement, his own stubbornness and unteachableness, and under conviction of the necessity of this change of his own impotency, and the in- sufficiency of all means, he cries to God to work it in him." 1. I observe Mr. JM. here represents the unregenerate sinner as being converted already; he is become submissive, pliable, and teachable, so as truly to bemoan his own past stubborn- SEVERAL PASSAGES IN MR. M.'s BOOK CONSIDERED. 461 ness and unteachableness, and acknowledge the justice of God in his eternal damnation ; and being quite reconciled to turning to God, and having a very good will in the matter, he cries to God to do that for him which he cannot do himself, however well disposed he is towards it. This is the light in which many set the unregenerate who are awakened to a con- cern about their eternal interest, and in which multitudes view themselves and imagine they are doing their utmost, and cry- ing to God to do that for them which they are quite willing and would be glad with all their hearts to do, but it is utterly beyond their power. It is impossible that the sinner who has this notion of himself should feel himself wholly to blame for not turning to God, and be sensible that not embracing the gospel is the greatest of all sins, or that he deserves to be damned for it. The unregenerate sinner is so far from being of this charac- ter that he is properly represented by the foregoing words: " Thou hast chastised me, and I was chastised as a bullock unaccustomed to the yoke." The unregenerate sinner is always like a bullock unaccustomed to the yoke, who will not submit to the hand of his master, but is perfectly untoward and opposite, and only attempts to get out of his hands. But as soon as he comes to a better mind, and has a new heart, he condemns and bemoans himself, and sensible of his per- verseness, and the opposition of his own heart to God, he heartily cries, " Turn thou me, and I shall be turned." This is the prayer of a regenerate sinner submitting to God, after a course of obstinate rebellion, and feeling his own perverseness and dependence on God for all moral good, as no unregen- erate sinner ever did. If it should be said the regenerate are turned already, why should they pray to God to turn them ? I answer, they are turned in a low and imperfect degree, and now see unspeak- ably more of the perverseness and obstinacy of their hearts than ever an unregenerate person did. They need the continu- ance of the influence which has changed their hearts in some degree, and to be turned more and more. Thus David prays, long after he was a good man, " Create in me a clean heart, O God, and renew a right spirit within me." (Ps. li. 10.) The Christian needs to be turned as really as any other man, and sees his need of it more, and heartily desires it. Why, then, should he not pray for it ? Would Mr. M., or any other man, think it improper and strange if he should hear a number of professed Christians use this expression in prayer, " Turn us, and we shall be turned " ? Has he not used it, or expres- sions of the same import, times without number? 39* 462 SEVERAL PASSAGES IN MR. M.'s BOOK CONSIDERED. Mr. M. says, " He is represented as converted while he stands praying for it, as is incontestably clear from the following words: ' For thou art the Lord my God ; surely after that I was turned I repented ; and after I was instructed, I smote upon my thigh.' " The whole that Ephraim is represented as saying here appears to be one continued address to God, which may be distinctly read over in less than half a minute. It is but two sentences ; the petition, " turn thou me " is urged by this argument, " for thou art the Lord my God," Surely, this is not the language of the uin-egenerate. He then proceeds to speak of the change that had passed upon him since he was as a bullock unaccu^s- tomed to the yoke, and was the ground of his coming to God with this humble petition as he now does, and is a representa- tion of the temper of mind with which he now addressed God. He, crying to God with this temper of mind, as a friend to his character, and a penitent, returning sinner, is accepted and obtains favor; God immediately says, "I will surely have mercy upon him." Mr. M., in order to make it incontestably clear that he was converted while he stood praying, takes part of the first sentence, which is the reason and argument with which the petition is urged, " for thou art the Lord my God," and adds it to the next sentence, because it would not do to put these words into the mouth of an unregenerate sinner; by which he has broken and spoiled the sense of the whole. If he "is represented as converted while he stands praying for it," he was converted in the middle of a sentence. He said, " Turn thou me, and I shall be turned," and then stopped, because he could go no further while unconverted ; and when he got converted, he finishes the sentence he had begun, and urges the petition he had made in an unconverted state, by an argument he could not use while unconverted ; which petition was granted before he mentioned the argument. He there- fore used the argument when there was no need of it, or of so much as making the petition, for he had already got what he asked for. If he could not make this petition after he was converted, how could he after this back it up, and plead to have it granted, even immediately upon its being granted ? I was going to say what I think is incontestably clear; but I forbear, and leave it to the reader. I would make a brief remark upon what he says on the prodigal. He supposes his coming to himself, and conse- quently seeing that there was bread enough and to spare in his lather's house, and resolving to go and confess his sins to his father, and ask admission into his house ; and his actually doing this is designed to represent the unregenerate under con- victions. His words are, " He now began to be in want, felt SEVERAL PASSAGES IN MR. M.'s BOOK CONSIDERED. 463 himself in a famishing condition for want of bread : this put him in earnest upon thinking what he had done ; and as all hope of rehef that now remained was from his father, he earnestly looked out for help in this way, and found relief. All this is a lively representation of the sinner's being brought to a feel- ing sense of his perishing want of the bread of life, and that God only has it in his power to bestow, and, therefore, will grant earnestness to look to God for it, as one that seeks bread when life is at stake." Here he makes the unregenerate sinner, who is under the dominion of his lusts, an enemy to God and the Savior, and so blind that the gospel is hid from him, — he makes such a one, I say, to have his eyes opened to see the wonderful fulness there is in Christ for sinners, and to desire and long for a share in it, as a hungry man longs for bread ; to look to God, and actually go to him for it ; loathing himself for his sins, and earnestly longing to be God's servant, and dwell in his family. In short, he makes the unregenerate sinner come up to every thing which is necessary in order to his finding mercy, accord- ing to Christ's representation of the matter by the prodigal, and all that to which the promises of God's favor are every where made in the gospel. And Mr. M. may be challenged to tell what more ever takes place in a sinner, in order to his finding mercy, than he here says the unregenerate come to. We therefore here see again what little reason Mr. M. had to thank me for proving that there are no promises to the doings of the unregenerate; and that all I said to prove this is as inconsistent with his notion of the character and doings of such as it is with Dr. Mayhew's, and as is any thing contained in my section on means. No such thing can be proved con- sistently with what he says here, and in many other places ; but the contrary is the undeniable consequence. The prodigal in all he did after he began to be in want, till he came to himself, represents an unregenerate sinner under awakenings and convictions of conscience. In this state he took methods to help himself, which were vain and wholly failed him, but had not the least inclination of returning to his father's house. This blinded him to the fulness of it, and the desirableness of dwelling there. This is a short but true and striking representation of the state of the unregenerate, whatever awakenings and convictions they are under. They begin to be in want; they feel themselves in a miserable, per- ishing state ; and this is the sole ground of all their uneasiness and exercises. They arise and exert themselves, but spend their money for that which is not bread, and their labor for that which satisfieth not. (Isa. Iv. 2.) They see not their 464 SEVERAL PASSAGES IN MR. M.'s BOOK CONSIDERED. true sinfulness and unwortbiness, so do not confess. They have not the least inclination to return home to God, how- ever pinched they may be on every side with a sense of their own want. But as soon as they have a new heart their eyes are opened, and they come to themselves ; they see what fools they have been, what guilty wretches they are, what full and rich provision is made for the most wretched and vile in Christ the Mediator, and, in these views, return home to God, and, as humble penitents, fly for refuge to sovereign mercy. It is plain, therefore, that our Savior intended to represent the regenerate sinner by the prodigal, when he came to him- self, etc. And we have reason to admire the precision and clearness of the representation he here makes. None but a teacher sent from God could have spoken these words. But they never were understood, nor can be, by those who differ from this divine Teacher in their notions of the character of the unregenerate as much as Mr. M. appears to do. And by the way, if Mr. M. had no better notion of the unregenerate, con- vinced sinner than is given in this parable by the prodigal before he came to himself, he would never have thought of his growing so much better or less sinful, nor been so much of- fended at his being set in so bad a light in my section on means. But Mr. M. has made more sad work yet, I think, in what he says on the parable of the Pharisee and publican. (Luke xviii. 9-14.) He says our Savior, in the publican, meant to give the character of an awakened, convinced, un- converted sinner, in distinction from a proud, stupid, self- righteous sinner, and takes considerable pains to prove it. Our divine Teacher, in this short parable, exhibits two differ- ent and opposite characters, in which the exercises and charac- ter of the true Christian are in a very clear and striking manner expressed, in opposition to all other religious exercises and characters on earth. In the publican we have the character which is represented, through the Old Testament, as the dis- tinguishing character of the godly, to whom promises of the divine favor are constantly made. Confession of sin is repre- sented as peculiar to those who find mercy. (Pr. xxviii. 13. Ps. xxxii. 5.) The true servants of God, who share in his mercy, and are the objects of his peculiar favor, are the hum- ble, those of a broken heart and contrite spirit. (Ps. xxxiv. 18; li. 17. Isa. Ivii. 15.) And promises are constantly made to them who hope and trust in God's mercy, and make that their only refuge; and this is represented as the character of God's people, (Ps. xxxiii. 18; lii. 8; cxlvii. 11.) All this is expressed in the publican's i)rayer — " God be merciful to me, a sinner." It is not possible for a man to say these words, considered in SEVERAL PASSAGES IN MR. M.'s BOOK CONSIDERED. 465 their proper sense and latitude, understandingly and heartily, unless he is a true penitent, and in a true sense of what sin is, and what it deserves, with a humble, broken, contrite heart, flies to the sovereign mercy of God, as revealed and offered to sinners in divine revelation, and makes this his only ho|>e and refuge. And in this are summarily comprehended all the ex- ercises of true Christian piety. What is expressed in these words, " God be merciful to me a sinner," is the very soul and spirit of the tifty-tirst Psalm, in which not an unregenerate sinner, but David, an eminent saint, expresses the humble, penitent, pious sentiments of his heart. This Psalm is, as it were, epitomized with so much judgment and precision, and the very spirit of true piety, as revealed through the whole of the Old Testament, is so comprehensively summed up in this short sentence, which Christ puts into the mouth of the publi- can, that it is one standing evidence, among ten thousand others, that he was a divine teacher. No man, unless divinely inspired, would ever have thought of thus distinguishing all true piety from that which is not so. But so great is the blindness of men, such are their prejudices, that when this is done to their hand by Him who spake as never man spake, they overlook all the instruction that is given, and cannot see any part of the character of the godly, or the least expression of true piety, in the words, but think they rather express the heart of a friend to sin, an enemy to God, and an obstinate opposer of his wonderful mercy ofl'ered to sinners in Jesus Christ. Who would expect to find Mr. M. among these, who has had so long a time, and been under so many advantages, to find out what is the spirit of true Chris- tian piety, and what are the exercises of the saint in his ap- proaches to God ? But let us attend to the reasons he gives against the mean- ing and design of this parable, which I have endeavored briefly to establish, and in favor of his ou'n. 1. He says, " There does not appear any thing in the publi- can's prayer conclusive of his being a saint, no distinguishing character of a saint." I am sorry this did not appear to him, since I am sure nothing but prejudice or some worse cause could prevent it. But enough of this before. 2. He queries what instruction is here given worthy of a divine teacher, if the parable is understood in the sense he opposes ? " Is it that the prayer of a saint, put up in faith, is more acceptable to God than the prayer of one of the vilest sinners upon earth ?" * * Why was the Pharisee one of the greatest sinners on earth ? lie was a reformed sinner, and did many duties from a principle of seK-love and naturs^ \ 466 SEVERAL PASSAGES IN MR. M.'s BOOK CONSIDERED. Answer. The instruction given is very great, and most important and interesting. It does not teach us, indeed, what prayer is most acceptable and pleasing to God for its own sake, or considered in itself; for in this respect all sinners are perfectly on a level, and the holiest prayer is no more accept- able than any other. The holiest saint that ever was is no more acceptable to God in his person or offerings than the vilest sinner on earth, considered in any other view than as united to Christ, and trusting in his merit and righteousness alone to recommend his person and offerings; for both are, in any other view, under the curse of God, and proper objects of the divine displeasure and abhorrence. But our divine Teacher here tells us, in a very plain, familiar, striking way and man- ner, what is that character, and what are those exercises in which the sinner comes to God, so as to find acceptance and obtain mercy through a Mediator, as distinguished from every character, and all the exercises which fail of this. Or with what temper and exercises the true Christian draws near to God, and lives by faith in Christ from first to last; and in what true Christian humility and piety consist, as it is dis- tinguished from every thing else, and points out the only way to heaven, in distinction from all by-paths. This I endeavored briefly to illustrate just now. Woe to him who has not yet this instruction, either from this or some other passage of Scripture. 3. He asks, " Is this the whole truth ? Does it agree with the Scripture account m general of the difference between a saint and a sinner?" What has been said before is an answer to this ; and it is not a little surprising that such a question could be asked. But the next words are more shocking still. " Is it not the character of a saint to lift up his eyes with his heart to God in prayer ; to draw near with full assurance of faith, and come boldly to a throne of grace ? All which are directly the reverse to the character here given to the poor, dejected publican." Answer. The publican had a great degree of the assurance conscience. He had tenderness of conscience, and was very exact and careful to avoid all kno-\\ni sin, and do all known duty. Why did not God take a favorable notice of him, and express his approbation ? Mr. M. will say, per- haps, he trusted in his own righteousness to recommend him to God. Ans. 1. Why should he not do this? How can this he so great a sin, since this was, according to Mr. M., worthy of God's favorable notice ? Ans. 2. The awakened, convinced sinner has as much of this same spirit and disposition as the Pharisee had. It is true, his conscience is convinced that his own righteousness will not avail for his acceptance ; but this is not in his favor, but rather against him, as he continues of this disposition of heart, and indulges it, under all the light and conviction he has, and is actually attempting to recommend himself by his own righteousness and doings ; this being as agreeable to his heart as it was to the Pharisee ; and his heart opposes the way of acceptance by a Mediator, at least as much as the jPharisee did. SEVERAL PASSAGES IN MR. M.'s BOOK CONSIDERED. 467 of faith, which consisted in trusting in the mercy of God, while his great sinfuhiess was in full view. There is no true assurance of faith but this ; and he was bold indeed to come to God for mercy and make this his only refuge, bringing nothing in himself but sin, and a clear and affecting view of his amazing infinite guilt and vileness. This is all the true Christian boldness that ever any one had or exercised in coming to the throne of grace. There is no other boldness but that of the Pharisee, set in direct opposition to this of the publican. He who does not like and exercise the boldness at the throne of grace which is described in the character of the publican, but exercises another sort of boldness before God, has cer- tainly nothing but a pharisaical boldness, whatever name he may call it by. I see not why Mr. M. should not like the Pharisee as a saint, had he not been called by so bad a name, and expressly condemned by our Savior. I am confident he had that very boldness which Mr. M. means by Christian boldness, so far as his idea of it differs from that which appears in the publican ; and I know not why Mr. M. cannot well say and do just as the Pharisee did, only call it humble boldness instead of proud boasting. The publican is said not so much as to lift up his eyes to heaven, not to denote dejection, but humility and faith, in opposition to the pride and boldness of the Pharisee; even that Christian humility, without which there is no true confidence and boldness at the throne of grace. It is to be hoped that Mr. M. daily makes this prayer and comes to the throne of grace with that very faith and bold- ness which is recommended in the character of the publican, and that he has been advancing in this for many years, how- ever unaccountably he has overlooked it on this occasion, and wrote in such a manner that I know not how the humble Christian can read it and enter into the true spirit of it, with- out being surprised and shocked in a manner that is not easily expressed. 4. He says, though "this man went down to his house justified," i. e., actually accepted and pardoned, it does not follow that he was so when he prayed; but he might be con- verted soon after, even before he got down to his house. This is, therefore, no evidence that he did not make an unconverted prayer; and is so far from being against his sense of the par- able, that it strongly supports it, and shows the efficacy and success of the prayers of the unconverted, so is an instance more to his purpose. Answer. Christ here exhibits a character in the publican, and these words are predicated of this character and nothing else, and are the most express assertion, that they who have 468 SEVERAL PASSAGES IN MR. IM.'s BOOK CONSIDERED. this character are accepted and justified ; and they who, be- cause they like not this character, will imagine and form another quite different one, about which Christ says not one word, and apply these words to that, are very presumptuous, and set their own wisdom up above that of a divine Teacher. They who take this liberty will make wild steerage indeed. The words immediately following, which Mr. M. has entirely neglected, are worthy of particular notice. " For every one that exalteth himself shall be abased, and every one that hura- bleth himself shall be exalted." These words fix the sense of the parable, if nothing else did. The Pharisee exalted himself; the publican humbled himself, therefore was justified and ex- alted. Here Christ does in the most express manner declare that all who are of the character exhibited in the publican, and do as he did, do humble themselves, and shall be exalted. Here, then, Mr. M. has again found an absolute promise of salvation to his humble, unregenerate sinner; and must, ac- cording to his interpretation, hold to such promises. We might from this, and other instances of the like kind, safely conclude he had renounced the book he formerly wrote to prove the contrary, had he not mentioned it in his preface to this with approbation, and thanked me for espousing the same cause, and finishing the debate. But as the case now stands, it is a glaring instance, among many others, of the most gross inconsistency with himself. Mr. M., through his whole book, and in the passage I am now upon, frequently speaks of his awakened sinner as the humble sinner, and often as legally humbled. This is not a Scripture expression, and it is difficult to know what he means by it, unless it be true humility, or else something directly con- trary to it. The Scripture every where speaks of the humble person as one who, by his humility, is distinguished from the ungodly, and as one who is interested in God's favor, as our Savior does in the words under consideration.* I pass to another passage in this remarkable note. Mr. M. undertakes to represent the state of an unregenerate sinner, with respect to his desires of the salvation oft'ered in the gos- pel, by a person who has a mortification, so that it is neces- sary the limb should be cut off in order to save his life. In this case, from his love and desire of life, he on the whole * Ahab and Rehoboam and the princes of Israel arc said to humble them- selves. (2 Chron. xii. 6-7.) But this has reference only to their external con- duct ; the appearance and profession of true humility -which they put on, and not to any tiling in their hearts. If they had really and heartily humbled themselves, they would have been exalted and saved forever ; but as they did this only externally, God gave them an answerable external deliverance, and that only. SEVERAL PASSAGES IN MR. M.'s BOOK CONSIDERED. 469 earnestly desires, and cheerfully submits to the operation. This, Mr. M. says, is " a plain simile." I answer, it is not so, nor at all to the purpose, unless the unregenerate do on the whole desire the salvation which the gospel off'ers — yea, de- sire it as a man in danger of death desires life, and do cheer- fully submit to the terms of salvation, and actually choose and embrace Christ and his righteousness as oftered in the gospel, in order to escape damnation. Mr. Mills's notion of faith is, I think, worthy of special re- mark. He does not undertake to describe faith, and particu- larly show what it is, but he repeatedly suggests what may lead us to his notion of it. He, speaking of persons insisting that the unregenerate are required to pray in faith, adds, " A thing as impossible in nature as for the same thing to be and not to be at the same time ; not only because faith implies regeneration, but also because there is no promise for the un- regenerate to ground their faith upon, as the author has abun- dantly proved"" And again, speaking of the same thing, he says, " Besides, what have the unregenerate, while such, to ground an act of faith in prayer upon, since, as the author hath well proved, they have no title to any of the promises ?" What is faith, then, acccording to him ? Why, plainly this, a person's really believing that God has promised life and sal- vation to him, or that he has an interest in the divine promises ; for if faith was any thing else but this, a person might believe before he has any promise made to him, or is interested in any promise ; which Mr. M. here says he cannot, and that it is as impossible as for the same thing to be and not to be at the same time. It follows from this that sinners must be interested in the promises before it is possible for them to believe or do any thing in faith. For if there is no promise made to any thing lower than faith, and short of that, so that the sinner may be interested in the promise before he believes, he never can be- lieve, because in order to his exercising faith he must be en- titled to the promise. But Mr. M. agrees, and has earnestly contended, that there is no such promise. Therefore, according to him it is absolutely impossible, as impossible as that the same thing should be and not be at the same time ; that there ever should be any such thing as faith exercised by any in this world, whether regenerate or unregenerate, for none have a title to any promise before they believe. It also hence follows that it is not the duty of the unregen- erate to believe, and so not their duty to exercise any true holiness ; nor are they in the least to blame for the neglect of all this, it being absolutely impossible to them. And if faith VOL. III. 40 470 SEVERAL PASSAGES IN MR. M.'s BOOK CONSIDERED. and repentance are not their duty, unbelief and impenitence are no sin. No wonder, then, Mr. M. has espoused the cause of the poor, innocent, unregenerate against me, who had charged tliem with great guilt and vileness in continuing im- penitent unbelievers, and had represented this as the greatest sin of which they could be guilty. This is perfectly wrong and abusive, if his account of faith is right. And no wonder he is zealous to find abundance of unregenerate duties to be done, for, according to him, nothing is their duty; and if they have no unregenerate duty to do, they have nothing to do, and nothing is required of them ; it being most unreasonable and absurd to call upon them to repent and believe. But if faith is a cordial belief of the truth of divine revela- tion, or seeing them to be what they are with approbation of heart, so that nothing is wanting in order to this but a right taste and temper of mind, or a wise and understanding heart, then this is the duty of all, for the neglect of which none have the least excuse; and all may be most reasonably called upon to believe, and threatened with God's highest displeasure and eternal ddm nation if they neglect it. But if Mr. M.'s account of faith is right, none of these things are true. Who can at- tend to this, and many other things which Mr. M. has said agreeable to it, and not think that at bottom he believes the unregenerate are not at all to blame for unbelief, or any thing in which unregeneracy consists, even though he has never ex- pressly asserted it, and has more than once granted the con- trary ? But 1 pass to another thing, which is worthy of par- ticular notice. Mr. Mills, after he has said much to prove that the unregen- erate are commanded to do unregenerate duty, at length desires it may be noted to prevent mistakes and objections, " that in what has been or may be said of the unregenerate's being re- quired to pray, etc., he would be understood to mean such of the unregenerate as are visibly related to God in covenant; at least, admitted by baptism, and thereby being trained up under the advantages of the gospel, laid under solemn vows to deny ungodliness, etc. These, all these, whether regen- erate or unregenerate, are required to pray and attend on all other religious and Christian duties, as above." He keeps this in view, and reminds the reader near twenty times, as a matter of great importance to be observed, that he is speaking of "God's covenant people," — his "visible cove- nant people, visibly related to God in covenant." It is difficult, I think, to know what he means by this. But let his meaning be what it will, it does not appear to what purpose he makes this observation, or what mistakes and SEVERAL PASSAGES IN MR. M.'s BOOK CONSIDERED. 471 objections it tends to prevent. Does he mean to exclude all others from any obligations to do duty, and as not being re- quired to do any duty at all? It seems he does ; but for what reason? If his arguuients prove that there are unregenerate duties required of any, they equally prove they are required of all, whether visibly in covenant or not. Has Mr. M. nothing to say to others ? Must not they be required to attend on means, pray, and do other duties ? Must they be left to abandon themselves to all wickedness, and have nothing required of them ? What does he mean by this distinction ? Does he suppose that none are under any obligation to any duty un- til they of their own accord enter into covenant with God, and solemn engagements and vows to do it ? If there are any com- mands requiring something to be done by the unregenerate while they continue such, being impenitent enemies to God, no reason can be given why all such, whether " visibly related to God in covenant" or not, are not required to do these duties. But why does he say, " These are required to pray and at- tend other religious duties " ? What he asserts and atterripts to prove is, tliat they are required to do unchristian duties ; duties which persons are to do, not with a Christian, but with a perfectly unchristian spirit ; not as Christians, but as ene- mies to Christ. And how can these be called Christian duties? By those who are " visibly related to God in covenant " he means, I conclude, if the words have any meaning, those who have entered into covenant with God, by professedly giving themselves up to him as his friends and servants, to be obe- dient to him in all things as his people and servants, and as the disciples of Jesus Christ. None but such are visibly re- lated to God in covenant. None but such put on the profes- sion and appearance of God's people, nor are in appearance (which I suppose is the same with being visibly so) in cove- nant with God. But such are in appearance and profession, or visibly, not unregenerate, but true Christians. It is expect- ed of these that they will do the duties which Christ requires of his people, and attend on all his institutions and ordinances, and walk agreeably to their profession and vows. So far as they visibly fail of this they come short of the character of those who are "visibly related to God in covenant." It is, therefore, impossible that he who is visibly unregenerate can be of God's visible covenant people, as impossible as it is that one should be a true Christian in appearance and profession who at the same time appears to be an open enemy to Christ. There is, therefore, the greatest absurdity in addressing and teaching those who are " visibly related to God in covenant," as though they were unregenerate, and appeared to be so, or 472 SEVERAL PASSAGES IN MR. M.'s BOOK CONSIDERED. directing and exhorting them to unregenerate duties. There- fore, if jsuch directions and requirements are made to any, they must be made to the visibly unregenerate, and not to those who are God's visible covenant people, or the visible friends and servants of Christ. Mr. M. is therefore so far from " pre- venting mistakes and removing objections" in these words, that he has himself made as gross a mistake as he well could, and opened a door to the greatest objections, while he confines unregenerate duties to the visibly regenerate, and at the same time calls them Christian duties, and excludes all the visibly unregenerate, to whom alone exhortations and commands to unregenerate duties can be made, if to any, as not being the proper subjects of such exhortations and commands. The covenant of grace, the Christian covenant, by entering into which men become " visibly related to God in covenant," pro- poses and requires no duties to be done by them, as visibly unregenerate and enemies to God, but Christian duties, which are incumbent on them as Christians. Their entering into this covenant, therefore, lays them under no obligations to act as the unregenerate, and do duties as such, but the contrary. If they might, before this, while visibly unregenerate, be exhort- ed and commanded to do unregenerate duties, they cannot now ; upon their becoming visible saints, and visibly related to God in covenant, they are to be treated as saints, and not as unre- generate ; and the duties of the Christian covenant, which they are to do in the character of Christians, are to be inculcated on them, and no other. Mr. M., however, appears to be of a different opinion. He thinks the unregenerate may sincerely and heartily enter into covenant with God and do Christian duty with no better a heart than they have, and not pretend, profess, or engage any thing more than an unregenerate person may heartily do con- sistent with his being unregenerate and appearing to be so. However inconsistent this is in itself, it is in a measure con- sistent with Mr. M.'s notion of the unregenerate, under awaken- ings and convictions of conscience. He considers them to be so humble, penitent, and obedient, so well disposed towards their duty, and desirous and inclined to obey and serve God, and do all that they can, and as little or nothing to blame for not embracing the gospel or doing any thing that implies regen- eration and saving conversion, that it is no wonder he thinks they may heartily give themselves to God with a desire to serve him and do all their duty, waiting on God in this way to do that for them which they (poor innocent creatures) can- not work in themselves, which they would be glad with all their hearts to do, if it was in their power. AH who have • SEVERAL PASSAGES IN MR. M.'s BOOK CONSIDERED. 473 such notions of the unregenerate naturally talk of their cov- enanting with God and being his visible covenant people, while they are visibly unregenerate, and think the unconverted may sincerely and properly do and be all this, and heartily per- form many duties which are required of them, with much more such like jargon. But they who consider the unregenerate as impenitent and obstinate enemies to God and Jesus Christ, who with all their hearts oppose and reject the gospel, for which they have no excuse, but are as voluntary and as wholly blamable in this as in any external acts of sin, and that these external acts, such as lying and profane swearing, derive all their odiousness and blame from this sinfulness of heart, and as being fruits of it; and that unregeneracy itself, or that in which it consists, is a most odious, blamable, scandalous wickedness, and that no external overt act of sin is properly scandalous in any other view than as an evidence and fruit of the former ; — I say, they who view things in this light, and have this notion of the unregenerate, which I have before endeavored to show is the true one, will never talk in the language of Mr. M., whicji I am considering. They have no notion that covenanting with God, and being God's visible covenant people, is so consistent with the character of the unregenerate that they have any right externally to enter into this covenant. They are sensible that s«ch an appearance and profession and visible covenant rela- tion to God becomes none but the true Christian ; and if the unregenerate take on them this appearance and profession, they he to God and man in a most aggravated and shocking manner; are guilty of mocking God, and of gross hypocrisy; and so do that which is much more vile and provoking in God's sight than no profession, or pretence to that which im- plies love to duty and to God; and they know the unregenerate do not deny ungodliness and worldly lusts, and live soberly and righteously in this world, unless it be in appearance and pretence, which is most contrary to the truth, and the worst sort of lying. I shall conclude this section with observing that Mr. M. has, in the latter part of his book, a great deal to say about " some that are, or have been, public teachers." He charges those with holding several things which I should think did not concern me, were it not that I am somehow blended with them, as if we were one and the same. I know not what right Mr. M. had to do this. I have no connection with them, that I know of, nor do I think I am obliged to answer for what they have said. It is enough if I can answer for myself. I have heard there have been some religious jars and con- 40* 474 MR. M.'s INCONSISTENCIES WITH HIMSELF. tentions of late years in the county in which Mr. M. lives, and one or two ministers have been deposed in the tumult. These things he attributes to the " new divinity" which he often men- tions, and to " some who are, or have been, public teachers." These, it seems, have raised disputes to the greatest height, divided towns, broke societies and churches, " alienated affec- tion among dear brethren," etc. Mr. M. has himself been very zealous and active in these affairs ; and it has been thought by many that he, with some of his brethren who joined with him, have overacted their parts, and have been themselves very much the blamable cause of these divisions and breaches, which might have been prevented or healed, in a great meas- ure at least, had they conducted with that prudence and judgment, that brotherly tenderness and caution, which be- came them. But be this as it may, I see not what connection these things have with any thing I have wrote. They took place chiefly before my section on means was published, and " those who are, or have been, public teachers," if I can guess who they are, have been as far from approving that section as Mr. M. himself; and I think his jumbling these things together as he has done has no tendency to give light in the controversy between him and me, but is suited to lead those who have not been particularly acquainted with these matters into a mistake. SECTION IV. Mr. Mills's Inconsistencies with himself. A NUMBER of these have been mentioned and particularly pointed out in the foregoing sections ; I shall just mention them here, under the head of inconsistencies, and point out others which have not been considered. I. He insists that internal light and conviction of con- science does not aggravate the guilt of the sinner; and yet he represents sinning against the light of conscience as the great and chief aggravation of the sinner's guilt, and says, " It is readily granted that he that sins against a greater degree of light is, in that respect, a greater sinner." II. Though he grants that he who sins against a greater degree of light is, in that respect, a greater sinner, and that sins against the light of conscience are the greatest sins, yet he represents him to be the greatest sinner whose conscience is perfectly blind and stupid. IIL He says the greater sinfulness of the inhabitants of MR. M.'s INCONSISTENCIES WITH HIMSELF. 475 Betbsaida, by which they were worse than the Tyrians and Sidonians, consisted in their not being brought to legal repentance and external reformation, by the preaching of Christ and his mighty works ; and yet he elsewhere says these very persons did repent and reform under the preaching of John the Baptist, Christ and his apostles, and by the mighty works done among them. IV. He insists upon the necessity of the influences of the Spirit of God, in order to bring men to an awakened, convinced state, or to what he calls legal repentance and humiliation. And yet he supposes the Tyrians and Sidonians would have been actually brought to this without any such influence, and by the bare use of the external means which the Jews enjoyed, and that Christ himself asserts this. V. He quotes the words of the Westminster and Savoy confessions with approbation, in which it is said, " the works done by the unregenerate cannot please God." And yet he says of Ahab, Jehu, and the Israelites at Mount Sinai, who were unregenerate, that God took a favorable notice of their works, and gave his express approbation of them. VI. In what he says concerning the scribe, he supposes that a person cannot be said to be near, or not far from the king- dom of God, on account of his right speculative knowledge. In direct contradiction to this, he says elsewhere, " It is evident and certain that every degree of knowledge that is necessary in order to a state of grace and salvation brings them in state one degree nearer to it." VII. He says I have not so much as once mentioned the sinner's breaking off from his sins, as that whereby he is more in the way of mercy than going on in them. And yet he re- peatedly says that in my account of what renders a sinner more likely to be saved, reformation of life, to the highest de- gree the unregenerate are capable of, a diligent attendance on means, and all there is in a common work of the Spirit of God, are implied. VIII. He calls my sense of Luke xiii. 24 a neio sense, and at the same time represents it as the Arminian sense ; and it appears to have been his own sense above twenty years ago, if he was then consistent with himself. IX. He insists upon it that the doctrine that impenitent unbelievers grow more guilty and vile in the use of means under awakenings and convictions has a very bad tendency, and is matter of great discouragement to a painful attendance on means, and encouragement to sinners to abandon themselves to carelessness and vice. Yet he says that their appearing to themselves to grow worse, which is commonly, if not always, 476 MR. M.'S INCONSISTENCIES WITH HIMSELF. the case with those under genuine convictions, is no matter of discouragement, but the contrary. The latter is in direct con- tradiction to the former; for, if their looking on themselves as growing worse is no matter of discouragement to them, then their really growing worse cannot be so. X. Though he insists much upon it, that God requires duties of the unregenerate which they are to do as such, and which are to be done without the exercise of any true holiness or goodness, yet in the midst of all this he turns right against himself, and says, God requires good duties, gospel holiness; and that God does not abate his demands of sinners by reason of their " prevalent indisposition of heart and disinclination of will to do right ; " that " God does not make the depraved will of the creature the rule of his duty ; but, on the dreadful pen- alty of damnation, requires him to reach the appointed end. Make you a new heart, and a new spirit ; for why will ye die ? " That God does not require these duties as they come marred out of their hands. And yet he says, in the same page, God does require them as they come out of their hands, because they are less sinful than the omission of them would be. XL Mr. M. is a zealous asserter that there is not one promise in the whole Bible to the doings of the unregenerate; yet, in direct contradiction to this, he represents them as doing that to which express promises are made, and applies such promises to them. XII. He speaks of denying ungodliness and worldly lusts, etc., as the fruit and exercise of holiness, which the unregen- erate never attain to. But, in contradiction to this, he else- where represents the unregenerate as doing all this. XIII. He asserts that many under the gospel are under a natural impossibility of believing, and therefore cannot be re- quired to believe at present. But, directly contrary to this, he elsewhere asserts that all these are required to pray in faith ; to make them a new heart, and turn to God and believe, on pain of damnation. XIV. He represents the unregenerate as not required to do any thing, if they are not required to do unregenerate duties, "iet, contrary to this, he repeatedly says the unregenerater are required to be holy, and to do duty in a right and holy manner, as has been just now observed. XV. He says, " The utmost attainments of the unregener- ate have nothing in them pleasing to God, nothing that can recommend them to his favor." He also says that these very attainments have something in them of which God takes a favorable notice, and which have his express approbation. XVI. He insists upon it that they who have no light and MR. M.'S INCONSISTENCIES WITH HIMSELF. 477 conviction of conscience have as much to answer for, and are as guilty in God's sight, as they who have this in the greatest degree. Yet, directly contrary to this, he says, " It is readily granted that he that sins against a greater degree of light is, in that respect, a greater sinner." And that light and convic- tion of conscience " is a great and precious favor from God, and endearing grounds of thankfulness ; " consequently, if abused, renders a person more guilty than if he had it not. XVII. He represents the awakened, convinced sinner as reforming all known sin, and as coming up to all known duty. But he elsewhere represents such as seeing themselves guilty of more sin than they were sensible of before ; the law comes, and sin revives ; and says, " The great impurity and sinful- ness attending the sinner's best duties, after his utmost efforts, is the very means God is wont to make use of to humble them." How can they see the great sinfulness of their best duties, when they avoid all known sin, and do all known duty ? XVin. He represents one end of awakenings and convic- tions to be sinners' being "fully convinced that in them dwells no good thing." But he elsewhere says there is some sort and kind of goodness in these attainments of the unregen- erate. How, then, can they be " fully convinced that there is no good thing in them"? XIX. He says the unregenerate are required to break off from all known sin, and every thing in the way of embracing Christ, even the secret pride of the heart. This is certainly to come out of a state of sin, which, in the preceding page, he says is not required to be done antecedent to faith in Christ, or " otherwise than by the medium of the gospel, in the way of faith." XX. He represents the streams to be nothing to the foun- tain ; the acting out of sin to be as nothing to the fountain of sin in the heart. This is directly contrary to w^hat he says of the reformed sinner, as being on this account only so much less guilty and vile than others, or than he was before, even so as to become in a great degree innocent. And he insists that such external reformations, or cutting off these streams of ex- ternal sin, are of so great account as to overbalance the ag- gravated guilt which such contract by continuing in unbelief and rejection' of the gospel under all the greater light they now have. XXI. Mr. M. blames me much for speaking of any end to be answered by the use of means by the unregenerate which is short of saving grace, or true holiness, and says that God requires them to attend on means to this end. But when he comes to tell what end means answer, and to what end God 478 MR. M.'S INCONSISTENCIES WITH HIMSELF. commands sinners to attend, he gives a different and contrary account of tiie matter, and says the end the use of means answers to them is, to convince them of their sinfuhiess and humble them, etc. ; and that " they are not required to God's gracious acceptance, but to other wise and holy purposes, worthy of God, such as the advancement of his declarative glory in the world," etc. XXII. Mr. M. is guilty of contradiction in representing the Pharisee, who went up to the temple to pray, as one of the vilest sinners on earth, merely because he trusted in himself that he was righteous, and thought himself better than others, while he himself insists upon it that such who refrain from all known sin, and do all known duty, as the Pharisee did, are in fact better than others, and that God takes a favorable notice of them, and has a peculiar respect to them, on this account; and particularly represents the young man who came to Christ to learn what good thing he should do to inherit eternal life, and was to all appearance as self-righteous as the Pharisee, — I say, represents him as of so lovely a character as to attract Christ's respect and affection. I believe Mr. M. will find it difficult to tell wherein the great difference lies in these two characters, by which the former is the vilest sinner on earth, the latter very desirable and amiable. To these inconsistencies I shall add several, in which Mr. M. has been guilty of contradicting in his " Inquiry " what he has asserted in his former treatise, called " A Vindication of Gos- pel Truth." XXIII. In his " Vindication," he, speaking of St. Peter's words to Simon — " Repent, and pray God, if perhaps the thought of thine heart may be forgiven thee," says, " This ' perhaps,' as here used, imports indeed only a suspicion of the truth of the man's repentance, and not any doubt of God's for- giveness, in case his repentance were sincere." But in his " In- quiry " he asserts the contrary, and builds his argument from these words on this assertion. XXIV. In his " Vindication " he says, " The Scripture no- where puts mankind upon seeking their everlasting happiness in any other way than that of well doing, truly such in the account of God, i. e., doing his commandments ;" that is, as the unregenerate never do, as he explains his meaning in the words which I shall quote directly. This is in direct contra- diction to great part of his " Inquiry,," in which he asserts, and labors abundantly to prove, that God requires unregenerate doings, by which men are directed to seek their everlasting happiness, and strive to enter in at the strait gate, etc. XXV. He goes on to say, in his " Vindication," " Certainly MR. M.'s INCONSISTENCIES WITH HIMSELF. 479 none will pretend that well doing in the account of God, or (which is the same thing) doing his commandments, is what agrees to the unregenerate, under the guilt and dominion of sin." He has contradicted this two ways in his " Inquiry." He has done it by insisting that the unregenerate do God's commandments, and may keep them perfectly and be in this respect perfectly obedient, while they are under the guilt and dominion of sin, even all the commands to unregenerate doings. He also contradicts this by representing Jehu as doing well in God's account, when all that he did is consid- ered and spoken of as the doings of a man unregenerate. XXVI. In his " Vindication " he denies that men are com- manded or directed to ask any thing of God in unbelief, or to pray in any way short of faith ; and to support what he asserts, quotes the words of St. James : " But let him ask in faith," etc. But in his " Inquiry " he insists upon it, as a very im- portant doctrine, that men are required to pray in unbelief, or as the unregenerate do ; and he zealously asserts that these words of James are not in the least inconsistent with this doc- trine, and by no means prove that " prayer short of a gracious manner of performance," and short of faith, " is in no sense required." XXVII. In his "Vindication" he says, " Since sin is the predominant principle in the unrenewed man, from whence all his actions must take their principal denomination and have their specification, how is it possible for the best doings of such a man, while under the dominion of sin, to harmonize, in any degree, with the moral nature of God, so as to be approvable in his sight? " This he contradicts in his " Inquiry," two ways. First, by saying that God takes a favorable notice of the doings of the unregenerate, and that they, as such, have had his express ap- probation. Secondly, by insisting upon it that God commands those doings, which necessarily implies his approving of them, and is indeed the same thing ; and by insisting upon it that, thpugh God commands these doings, he does not command that which is sin. XXVIII. In his "Vindication" he says the doings of the unregenerate are displeasing and offensive to God ; and are, "in their whole moral complexion, infinitely disagreeable, and, therefore, displeasing to the divine purity." Most he says about the doings of the unregenerate, in his " Inquiry," is in direct contradiction to this. XXIX. In his first book, he asserts " there is infinite contra- riety between the purity of the divine nature and the polluted doings of the most refined creature under sin's dominion." In 480 MR. M.'S INCONSISTENCIES WITH HIMSELF. his last book he undertakes to show that it is consistent with the purity of the divine nature to command such doings ; or, which is the same, approve of them. XXX. In his "Inquhy" he speaks of obedience from self- love as required in the Scriptures, and, therefore, a duty ; but in his " Vindication" he speaks of selfishness, or self-love, as in direct opposition to that which is right and good. In this view, he says, " Their cries for mercy and their very best devo- tions are, at bottom, but selfish, carnal, and impure in God's sight. Here, according to him, selfishness, or self-love, is the same with carnal, or the carnal mind, which is itself enmity against God. But in his last book this is a principle of obedi- ence, which men are commanded to exercise. XXXI. In his " Vindication" he insists upon it, that to rep- resent the doings of the unregenerate, who are under the dominion of sin, as pleasing and acceptable to God, or any way tending to obtain his favor, (while they do not come to Christ, but reject him,) is most contrary to God's character as moral Governor of the world, and to the whole gospel of Christ, and dwells upon this as a matter of great importance; but in his " Inquiry " he has got on the other side of the question, and takes pains to show that the doings of such, even of Ahab, Jehu, and the children of Israel at Mount Sinai, who were under the dominion of sin, and had no regard to a Mediator, had God's express approbation and obtained his favorable notice, so far as, out of respect to these doings, to grant them a great salvation. The reader will here observe how much more orthodox Mr. M. was in these important points when he wrote his former book than he is now. If he should go on in the way he is now going, and write another book, is it not to be feared that he will give up most of the important doctrines of Calvinism, and appear quite on the other side of the question, towards which he has made such large strides already ? I am sure, if he will be in any measure consistent with himself, he must either retract much he has said in his last book, or go fully into the Arminian scheme. It is to be hoped he will readily do the former. I shall conclude this inconsistent section with the words which Mr. M. uses, when he thought he had fastened a con- tradiction on his former antagonist: " So very difficult a thing is it for any one, in the defence of error, consistently to speak the same things! And when this is the case, it must be equally dilliculr for the reader to fix upon the true meaning of an author, or, indeed, for his answerer to confute what is said in one page, and not at the same time confirm what is said in another." SHOWING THE EVIL TENDENCY OF MR. M.'s INQUIRY. 481 SECTION V. Showing- the evil Tendency of Mr. Mills's Inquiry. It is hoped that what has been said is sufficient to show that what Mr. M. has designed chiefly to oppose in his " In- quiry" are important truths; and, therefore, that what he advances and attempts to support are real and hurtful errors ; and the evil tendency of some things he has advanced has been mentioned and pointed out. But I suppose it will be proper and useful more particularly to attend to this matter, and consider what is the natural tendency of this book, all taken together, so far as it is received and has influence. I. I think it fully appears, from the view we have had of Mr. M.'s book, that it tends greatly to the dishonor of Christ and his gospel. It does so in representing sinners more to blame for other sins than for the sin of unbelief and rejecting Christ and the gospel ; yea, as if the sinner is little or nothing to blame for the latter, if he reforms all other known sins. This view of the matter Mr. M.'s book gives : no one will ever learn from this that the sin of rejecting Christ and the gospel at heart, and that with direct acts of opposition and enmity against him, is a greater sin than injuries done to our neigh- bor; but he will find the contrary through the whole book, implicitly or expressly asserted, and that he has often denied that there is any crime in the former. Thus he has justified the wicked in the greatest sin he is guilty of, and appeared on his side in the great and chief controversy between Jesus Christ and sinners. Now, what could be more dishonorable to Christ and the gospel than this ? and what could set his character and the great salvation in a more unworthy, mean, and contemptible light ? It has been observed in what a different light divine rev- elation sets this matter, not only that men are Without excuse and wholly to blame for not heartily embracing Christ and the gospel, but that this is immensely the greatest sin that men can be guilty of, in comparison with which any other sin is not to be mentioned ; and it is easy to see in what a grand and honorable light this sets Jesus Christ ; and is it not as easy to see that the contrary doctrine, which is Mr. M.'s, equally degrades and dishonors this glorious character? In this Mr. M. has fallen in with the inclination and humor of a fallen world. Mankind are backward to be convinced of the sin of unbelief, and of not heartily receiving Christ and embracing the gospel; they are inventing a thousand pleas VOL. III. 41 482 SHOWING THE EVIL TENDENCY OF MR. M.'s INQUIRY. and excuses in their favor, in opposition to such convictions. They will be convinced of any thing almost rather than this. And when any are convinced in their judgnjent and conscience that this is altogether their crime, and the greatest that they are guilty of, this truth is, beyond most others, opposite and galling to their hearts. All this is owing to their not having any love to Christ, nor a view and sense of his worthy and glorious character. Mr. M. has joined hands with them in this matter, and all he has said tends to prevent this convic- tion, to justify and quiet the sinner in the pleas and excuses he is making in his own favor. I therefore think his book may be justly looked upon as an attempt to exalt, flatter, and justify sinners at the expense of the honor of the glorious Re- deemer. I own I view the matter in this light, and this has been a supporting and animating consideration to me in the midst of all the opposition made to the doctrine I have ad- vanced on this head, by means of Mr. M.'s book or any other way, and in the pains I have taken to support this doctrine, in opposition to Mr. M.'s objections; for I consider myself as pleading the cause of Christ, and attempting to exalt and hon- or his character, in opposition to a self-justifying world, and to condemn and abase the sinner, however imperfect and de- ficient the attempt may be. II. Mr. M.'s book tends to prevent sinners coming to any proper, true, and thorough conviction of their guilt and vile- ness, and the state they are in, and the whole drift and spirit of it is in direct opposition to this. This I have taken notice of in the foregoing sections, and it appears from what has been observed in the last particular. The sinner's opposition and enmity of heart against Christ and the gospel is kept wholly out of sight through the whole of Mr. M.'s book, and the most that he says supposes that there is no such thing in the heart of an awakened, convinced sinner, and is in direct opposition to its being the greatest of all sins, if there is any such thing. Therefore, wherever Mr. M.'s book is believed, and has influ- ence, there will be no true, genuine conviction of sin, and so there can be no conversion to God. And he who is brought to genuine, thorough conviction of sin, will renounce and dis- card Mr. M.'s book, so far as he understands it, as what is most directly contrary to the truth. There is no medium between this and losing his convictions. Mr. M.'s book is, therefore, just as mischievous and hurtful in its tendency as is an at- tempt to prevent sinners' consciences being thoroughly awa- kened and convinced, or to remove such conviction wherever it takes place. III. Mr. M.'s book exactly coincides with the inclination of SHOWING THE EVIL TENDENCY OF MR. M.'s IS-^UIRY. 483 the sinner's heart who is in some degree awakened and thoughtful about his eternal interest, and has reformed exter- nal sins, and betook himself to external duty, and tends to flatter such to their eternal destruction, and give them that ease and resting-place which must be taken from them, or they will perish forever. As soon as a sinner's conscience is awakened, he reforms his external conduct, and betakes himself to external duty, with a view to distinguish himself from others by his doings, to grow better, and do something to abate the divine anger and displeasure against him; and if he believes Mr. M.'s book, he will think he has obtained his end, and his conscience will be quieted, and he will rest in a great measure easy and secure ; for now he has forsaken all known sin. and does all known duty, and God is less angry with him ; yea, takes a favorable notice of him ; and, on this account, he is in a likely way to be saved. What can such a one have to disquiet his conscience ? He has done his utmost, and waits at the foot of sovereign mercy for God to do the rest, he not being at all to blame for not having a new heart and embracing the gos- pel. In this resting-place Mr. M.'s book fixes and secures him, where many thousands have perished eternally. Mr. M. has, therefore, by his " poor labors," only provided a refuge of lies for the sinner to fly to and rest in, which is per- fectly agreeable to his heart while an enemy to Christ and the great salvation. Nor can he possibly be driven from this on his plan, and so long as he believes what he has written. There are multitudes of secure sinners now in New England and elsewhere, who have had some awakenings of conscience, and serious thoughtfulness about their souls and eternal inter- est, and are, in their view, avoiding all known sin, by doing all duty ; and are resting here, and in their own imagination waiting on God to do that for them which they cannot do of themselves, and which they think they are not at all to blame for not doing. And here they will perish, unless driven from this refuge of lies, which they are as fond of as is the open profligate of his way of sinning; for men will love that which gives them ease and comfort. Such will, therefore, be pleased with Mr. M.'s book, and love it just as much as they love their own ease. And nothing will drive them from this fatal resting-place but a clear conviction of that which Mr. M. has kept wholly out of sight through his book, and has at least implicitly denied in all he has said in opposition to me, viz., that the sinner is wholly to blame for not embracing the gos- pel immediately ; and that his want of a heart to do this, and the opposition of his heart to it, is by far the greatest crime 484 SHOWING THE EVIL TENDENCY OF MR. M.'s INQUIRY. he ever was guilty of, for which God is very angry with him, and his wrath abideth upon him, and he is every moment ex- posed to siniv into an aggravated destruction. As soon as they are convinced of this they will see there has been no sincerity in all their reformations and doings, but all the exer- cises of their hearts have been a direct and strong opposition to all that God requires of them, especially to the important, merciful declaration, which implies the whole he has to say to sinners : " This is my beloved son, in whom I am well pleased : hear ye himr They will see that they have an amazingly hard and obstinate heart, for which they have no excuse ; that their neck is an iron sinew, and their brow brass, which appears in a more clear and striking light now than ever, in that they persist in opposing and rejecting the most kind invitations of the gospel, under all the convictions of their consciences and ter- rifying apprehensions of the wrath to come. It is needless to say that such a person will reject Mr. M.'s book at the same instant that he is delivered from his former delusions, and is by these convictions driven from the fatal resting-place just mentioned. IV. Mr. M.'s book tends to discourage and drive to despair every sinner who has any good degree of true, genuine con- viction, if it should be believed by such, unless it drives away his convictions, and he returns to a degree of security and ease. It has been observed before that this must be the case, according to Mr. M.'s own concession ; for he allows that " sinners, under deep and genuine convictions, have been ready to look upon themselves as greater sinners than heretofore; yea, perhaps, as growing daily worse and more hard-hearted." This being the case, when such hear Mr. M.'s doctrine, that the design of the use of means is to render them less guilty and vile, and that this is the great encouragement to use means, that hereby they may be in the way of duty and obe- dience, and become less sinful, so as to obtain God's favorable notice and approbation, and on this account be more in the way of God's mercy, and, in the disposition and exercises of their minds, get nearer to the state of a good man, and so be more likely to be saved, — I say, when he hears this doctrine, and still views himself in the light in which Mr. M. grants all such are ready to view themselves, (and I add, in which such always view themselves, as it is agreeable to the real truth, and not to see it is to be greatly deluded, so not to be under genuine convictions,) so far as he pays any regard to it, it will strike discouragement and despair through his heart; and the glori- ous gospel, which offers salvation to the chief of sinners as SHOWING THE EVIL TENDENCY OF MR. M.*'S INQUIRY. 485 freely as to the least sinner in the world, which can be the only relief and remedy to such a one, will be wholly hid from his eyes, until he renounces the chief and leading doctrines of Mr. M.'s book as gross and fatal delusions. V. Mr. M.'s book is suited very much to please Arminians and semi- Arminians, and to support and strengthen them in their opposition to the truths of the gospel. It is certain that all these are, with no small degree of zeal, on his side of the question in this controversy ; and it is easy to see the reason why they are so. Mr. M. has represented his awakened, reformed sinner in a light very agreeable to their notion of such. He is a humble sinner, who, with ten- derness of conscience and trembling at God's word, reforms all known sin, and complies with all known duty. He does his utmost, and seeks the Lord with trembling, and trusts in his mercy, making this his only plea. All this the sinner comes to on principles of nature, and in this way obtains the divine approbation and favorable notice, and has nothing further to do but thus to wait on God. And what reason has such a person for any distress and terror of conscience ? He is pre- pared to be comforted, and told that all things are well, and he has nothing to do but to hold on in this way of duty. This is exactly agreeable to their notion, and sets human nature in its fallen state in the light in which they represent it. They in- deed may think that such are good Christians, and in the sure way to heaven, and have nothing to say about regeneration and a new heart, by the immediate influences of the Spirit of God, in order to bring such persons to the exercise of what is called true grace after they have attained to all that has been mentioned ; and though Mr. M. does not appear fully to agree with them in this, yet they have, many of them at least, sense and discerning enough to see that herein he is quite incon- sistent with himself, and that, if the things he chiefly insists upon are allowed and established, the fundamentals of their scheme are established, and the rest will follow of course. They can, therefore, patiently bear with a number of Mr. M.'s inconsistent whims (as they think them) about regeneration, saving grace, etc., while they are only mentioned incidentally, and not much insisted upon ; and these things, which are im- portant articles in their scheme, are earnestly contended for; seeing, if the latter are established, the former cannot be main- tained, but will of course be neglected, if they do not fall into general contempt. I would particularly observe here, that the doctrine that they who are the least sinners and have done most duty are, on this account, most likely to be saved, which runs through Mr. M.'s . 41* ^ 486 SHOWING THE EVIL TENDENCY OF MR. M.'s INQUIRY. book, contains the substance and soul of the Arminian scheme, and, if followed in all its just consequences, will subvert every important doctrine of Calvinism. For, according to this, God, in showing mercy to sinners, has respect to their moral charac- ter, and by distinguishing themselves from others, and mend- ing their moral character by becoming less sinful, and doing those things by which they obtain God's approbation, they recommend themselves to his mercy, as more fit and proper objects of it than others whose moral character is worse, and who are greater sinners in God's sight. It is easy to see this turns every thing in this affair into the Arminian channel. It entirely shuts out the doctrine of God's sovereignty in the exer- cise of his saving mercy towards sinners, having mercy on whom he will have mercy, without respect to any thing in their moral character, as being better or worse ; and it founds the determinations of God, with respect to the salvation of one man rather than another, on something foreseen in his moral character, by which he has done something to distinguish himself from others. It introduces the Arminian notion of justification by works; for, according to this, their own moral character, and those things by which they are less sinful, do recommend them to God's special favor, and are the reason and ground of their obtaining mercy rather than others. But the sinner is certainly justifiable by that which recommends him, and is the ground and reason of his finding mercy rather than another, though it be but a negative righteousness, and less sinfulness. And if this is of such avail with God, how much will positive virtue and goodness avail to recommend? And it follows from this that man is not in such a lost, help- less, depraved state as Calvinists have generally represented him to be, but has those good principles, in the exercise of which he may do his duty, and distinguish himself, so as to become one towards whom God's mercy more readily flows out than towards another. Mr. M. has appeared greatly alarmed at my espousing what he says is the Arminian sense of a single text. He might reasonably be much more alarmed, if he should see his own performance in a true light, and find that the most that he had said is in support of that cause. If he shall not be made sen- sible of this, we may not expect to hear from him much more of the peculiar doctrines of Calvinism. VI. Mr. M. has, by this performance, pleased and strength- ened all those who are fixed upon a self-righteous bottom, who have never seen their own true guilt and vileness, and are thinking themselves better than others, especially those whose external moral conduct is not so regular and good as their own. SHOWING THE EVIL TENDENCY OF MR. M.'s INQUIRY. 487 We have reason to think there are many such professing Christians. This may be the case, whatever sect or party they belong to, and let the principles they espouse, or profes- sion they make, be what they will. They do at bottom think themselves better than others, on some account or other, how- ever insensible they may be of it themselves, and have ways to hide it from their own eyes or from others. No wonder if such are well pleased with Mr. M.'s book, and zealously espouse his cause ; for what he has said is agreeable to the disposition and feelings of their hearts, and to their experi- ences. But it is difficult to conceive how the true Christian, or the unregenerate under genuine convictions, can approve of the leading sentiments in this performance. Indeed, Mr. M. has granted that the latter cannot, or is not like to do it ; for he is ready to look on himself as a greater sinner than heretofore, and there is no other way for him to think himself to grow better and less sinful but to lose his convictions, and relapse into his former delusions ; so no other way to reconcile him to Mr. M.'s book, unless it be by his becoming a true convert, and embracing the gospel. But will this do it? He now has his eyes opened, in a sense and degree in which they were not before under the deepest and most clear convictions in an unregenerate state, to behold the astonishing worthiness and glory of Jesus Christ, who has practised the most amazing condescension and goodness towards him, and always stood at his door and knocked, and freely offered himself to him ; and he beholds with wonder and astonishment the wisdom and glory of the gospel, and the greatness and excellence of the salvation which is by Christ; all which he has opposed, rejected, and despised, under all the scenes of awakening, con- victions, and distress which he has passed through, and in this view now abhors himself, and repents in dust and ashes at the feet of Christ. And will he, in these views, look back on that horrid scene of quarrelling with God, and resolute, fLxed opposition of heart to the person who now appears so glorious in his eyes, and astonishingly good and kind, in which he re- sisted and strove with all his might against the enlightening, awakening influences of the Spirit of God ? I say, will he now think he was through all this growing less sinful than he was in a state of security, and doing his duty, though not from the highest principles, yet on the good principles of nature ; and that, by thus growing better, he obtained God's favorable notice and approbation, and made approaches to the state and temper of a good man, and so got more and more into the way of mercy, until he arrived to thorough conversion ? No, surely. He will view himself in a light directly contrary to 488 SHOWING THE EVIL TENDENCY OF MR. M.'s INQUIRY. this, to a degree not easily expressed. How, then, can he ap- prove of Mr. M.'s book ? I can easily see how such a one as our divine Teacher characterizes in the Pharisee should think the awakened, con- vinced sinner is become less sinful than he was before, and that God is more ready and inclined to show mercy to him on this account, and that he will look on himself much better than any open profligate whatsoever, and swell in his own thought of himself, and in his confidence of acceptance with God on this account. But I am quite mistaken in my notion of a true Christian, if he is ready to look on an impenitent rejecter of Christ, under genuine convictions, as growing bet- ter, or on himself as on the whole a less sinner than the most secure, deluded, and openly vicious sinner that he is acquaint- ed with ; nor is it easy to prove that he is in fact so. Consid- ering his superior light and advantages, and the great and dis- tinguishing obhgations he is laid under by God's goodness to him, and considering the poor returns he makes, the weak and low degree of right exercises of heart, and the great and dreadful degree of opposite exertions and exercises, and the unspeakable degree of sinful deficiency in all his right and holy exercises, in which he falls so vastly short of the perfect rule of his duty, — I say, if we take into view all this, perhaps it will be by no means clear that he is, on the whole, less guilty and vile than he was in a state of unregeneracy ; but, be this as it will, it is hard to conceive how he, in the affecting view of the dreadful degree and amazing aggravations of his own sins of omission and commission, should be ready to think himself a less sinner than others, or than he once was. Therefore, he is in no danger of using the language which the Pharisee did before God, — " God, I thank thee that I am not as other men are, or even as this publican." At the same time, I see not why all who understandingly approve of Mr. M.'s book should not use this very language, and why this must not be the language of their hearts, whatsoever words they use. If any professing Christian is disposed to look on himself a less sinner, less guilty and vile in God's sight, than he was in a state of security in his youth, and that he has been growing a less sinner ever since he was first awakened, and looks round on profligate sinners as, on the whole, much more vile than himself, and approaches to God with this view of himself, as being on this account more in the way of God's mercy, and a more fit and proper object of it, — I say, if he views himself in this light, and has answerable exercises of heart, (which is, indeed, agreeably to the spirit of Mr. M.'s SHOWING THE EVIL TENDENCY OF MR. M.'s INQUIRY. 489 whole book,) he is, I think, a strange sort of Christian, even as strange a one as was the Pharisee when he went up to the temple to pray. VII. Mr. M.'s book is suited to please all those who think themselves good Christians and are exeusing themselves in their deficiencies and want of the exercises of love to God and every Christian grace, from their utter inability and want of power to exercise and perform these things, and tends greatly to support and strengthen them in this dangerous, wicked way. There are many, we have reason to think, of this sort. The doctrine of man's inability to do any thing spiritually good and holy of himself, they imbibe as a certain and important truth, and, as they hold it, is very agreeable to their corrupt hearts ; for they, at bottom, think they are under an inability or want of power to be holy, which does really excuse them for not living in the constant exercise of faith and love to God. So that the doctrine, as they hold it, is not true, and is as agreea- ble to the corrupt heart of man as any that was ever invented. Hence it undoubtedly is that many are such zealous defenders of it, and have it so much in their mouths that man can do nothing of himself; and when this doctrine is set in a true, scriptural light, and it is insisted upon that man is under no inability to any good exercise but what consists in the per- verseness and wickedness of his heart, for which he has no manner, no degree of excuse ; that he has full power and ability to do every thing that God commands ; to embrace the gospel, and be perfectly holy, were it not for his indisposition of heart and unwillingness to do it ; and that the whole difficulty lies here, and is just the same as in any other case where a person is backward and unwilling to do what is proposed to him, only as it may be greater in degree, more perfect and fixed, and, therefore, that this inability, and inexcusable, voluntary, aggra- vated wickedness are one and the same thing, and the more of this sort of inability there is the more vile is the person, and so much more guilty and inexcusable, — I say, when they hear this they are greatly displeased and alarmed, and cry out of it as Arminianism, or a very bad and dangerous doctrine, because it deprives them of their sweet resting-place and ref- uge to which they have been used to flee and get ease to their consciences, and avail themselves of an excuse, s(? as not to feel themselves guilty for that which is indeed their greatest sin, and the chief of all their wickedness. Such persons as these, instead of confessing their sins, are hiding them from their own eyes, and excusing themselves in that for which they ought to be greatly ashamed and blush 490 MR. M.'S METAPHYSICAL REASONING CONSIDERED. before God; so have never been in any good measure con- vinced of sin, but are really justifying themselves before God in their greatest wickedness ; and they are of a spirit and tem- per as contrary to true Christianity as can well be imagined ; and the doctrine of man's impotency, as they hold it, is really as contrary to the truth, and as agreeable and pleasing to cor- rupt nature, as are any of the Arminian doctrines which assert man's self-sufficiency to all that is required of him, and more so in some respects. All such will, no doubt, like Mr. M.'s book, and be agreeably supported and strengthened by it. But this is only to confirm them in a wicked course, highly dishonorable to Christ and the gospel ; in a delusion which, if persisted in, will prove ruinous to them, whatever great experiences and remarkable discoveries and comforts they may boast of. SECTION VI. In which Mr. Mills's speaking against metaphysical Reasoning and Arguments is briefly considered. Mr. M. has not expressly asserted that any of my reasoning in support of what he opposes i^ metaphysical, much less has he attempted to point out any particular instances of meta- physical reasoning in any passage of mine upon which he remarks. However, he often speaks of metaphysics, meta- physical subtilties, abstruse metaphysical reasoning, etc., with disapprobation, and in such a manner as will lead the reader to think he has to deal with an antagonist who is very meta- physical. Now, metaphysical reasoning is the same, in his account, with abstruse, unintelligible, fallacious, and deceitful reasoning, on which there is no dependence, and ought to be wholly disregarded and avoided. The most remarkable pas- sages of his on this head are the following : " Here, removing as far as possible from all abstruse metaphysical reasoning and far-fetched consequences, at least doubtful and uncertain, of which kind experience teacheth that what is called demon- stration in one age is rejected in another, and what is called so by one man is of no validity with another, and ofttimes with the same man at different dates of his life ; let us, I say, removing as far as possible from these things," etc. Again: " Another ground of this mistake, as it appears to me, is too great a fondness for, and dependence upon, conclusions come into, as the result of subtile metaphysical reasoning, as though they were certain and might be depended on, while nothing is more common than mistakes in these cases." MR. M.'S METAPHYSICAL REASONING CONSIDERED. 491 It is to be observed here, that what he condemns, and pro- fesses to keep at the greatest distance from, under the name of metaphysical reasoning; includes all reasoning that can be used by men ; for it is common for men to make mistakes in reasoning, in whatever way they reason ; and the best and clearest reasoning, which is real demonstration, is called so in one age, and rejected in another; and the most strong and clear reasoning will be allowed to be so with one man, and yet be of no avail with another; and this may be the case with the same man at different periods of his life. Therefore, to keep at the greatest possible distance from all reasoning of which these things may be predicated, is the same as to keep at the greatest possible distance from all reasoning whatever. Besides, it is worthy to be considered, perhaps, whether Mr. M. has helped himself or his reader by all this caution ; and whether he has not, after all, fallen into such a way of reason- ing, whether it be called metaphysical or not, as is of no valid- ity with himself in different dates of his life, and by which he has repeatedly reasoned himself into contradictions at the same time of life. Of this, the reader who has attended to the foregoing sections will judge. If, by abstruse metaphysi- cal reasoning, be meant nice distinctions where there is no difference, or using words without any distinct and clear ideas, — affirming and denying the same thing at different times, and drawing opposite consequences from the same premises, — mistaking and misrepresenting the thing about which the question is, perhaps Mr. M.'s Inquiry is as remark- able an instance of such metaphysics as any this age has pro- duced. But if by metaphysical reasoning and arguments is meant making critical and clear distinctions between those things which really differ, and carefully examining those subjects to the bottom which have been treated in a confused, intricate manner, or have been thought by many quite abstruse and unintelligible, there is no reason why any one should try to keep at a distance from this, or avoid it in any instance ; for to do so is only to confuse and bewilder himself, and to take a method to keep himself in ignorance with respect to the most important and interesting subjects. And it will be evi- dent to any one who will allow himself to think that the Holy Scriptures cannot be in any good measure understood, and the consistency of one passage with another discovered, if such reasoning as this is neglected. And this is, in effect, laying aside all clear reasoning on any subject, and to make reason itself a very useless thing, and to substitute something else in the stead of reason. 492 MR. M.'S METAPHYSICAL REASONING CONSIDERED. Many have conceived such an aversion to what they call metaphysics, and carefully keep at such a distance from every thing which to them is abstruse, uncertain, and difficult to be understood, that they are never like to know any thing that requires close attention of thought and any degree of accurate reasoning, or make any progress in the most useful knowl- edge. And, what is worse, they do what they can to prevent others from entering into a free, critical, and painful inquiry after truth, especially those who are in their youth and are coming upon the stage, by gravely cautioning them against meddling with metaphysical subjects, and dark, abstruse mat- ters, and directing them to attend only to the things that are plain and easy, and require no metaphysical arguments to investigate or support them. Unhappy is the young student in divinity who has this advice, and is influenced by it ; for, by acting upon this maxim, and endeavoring to keep at the greatest possible distance from metaphysics in this sense, he will have but little more knowledge than what he has by tra- dition ; and this, too, will chiefly consist in a set of orthodox words, without having any intelligible meaning to them. If close and accurate reasoning falls into discredit, and a care to make clear and nice distinctions, and the utmost pains to en- ter deep into important subjects, and search them to the bot- tom, are neglected, the mind must have very little true knowl- edge, and can come to no proper satisfaction and certainty about any thing that requires reasoning, and is under a neces- sity of rusting in indolence and ignorance. It has been the way of almost all sects and parties, when they have found themselves unable to support their cause by reason, and have been opposed and pressed with reasons and arguments which they have not been able fairly to answer, to cry out against such reasoning, and to endeavor to bring it into disgrace by calling it by some ill name. Thus, the Quakers, and almost all enthusiasts, when urged with most clear and demonstrative reasons against many of their absurd notions which they have not been able to answer, have endeav- ored to support themselves by calling it carnal reason, and rep- resenting it as something directly contrary to the Bible and all true religion. And Pelagians and Arminians have been in too many in- stances treated so by their opponents, the professed Calvinists. The former have gloried in their reasoning against the latter, as unanswerable demonstration. The latter, instead of de- tecting the weakness, fallacy, and absurdity of the reasoning of the former, and maintaining their cause on this ground, as well they might, have endeavored to defend themselves from MR. M.'S METAPHYSICAL REASONING CONSIDERED. 493 this weapon by bringing it into disgrace, and rejecting it under the name of carnal, unsanctified reason, etc. This has been so far from humbling or giving them the least conviction of their errors, that it has had a contrary effect, to a very great and sensible degree. And no wonder ; for this was the direct ten- dency of it, as it is an implicit confession that they felt them- selves worsted at reasoning. Some of the latter, however, especially of late, have under- taken to reason with the former, and have defended the prin- cipal doctrines of Calvinism, and have been able to show that they can be supported by the strictest reason and argument, and are agreeable to the reason and common sense of man- kind, as well as to the Holy Scriptures, and have detected the weakness and fallacy of much of the reasoning of the former, and have made it appear that many of their principal tenets are contrary to all reason, and imply the greatest and most palpable absurdities. Upon this, the former, unable to defend themselves any longer with their boasted reason, have affected to run down all reason and arguments used against them, only by calling them abstruse, metaphysical reasoning and notions. And in this some professed Calvinists are joining with them to keep up the cry of metaphysics^ either because they are too indolent and inattentive to attend to close and accurate rea- soning, or find some of their own tenets in which they are in- consistent with themselves confuted by arguments which they are by no means able to answer. And thus Sandeman and his followers, sensible that they cannot so well defend their scheme of religion by reason, and confute what is urged against them from this quarter, are well on their guard against any reasoning, especially that which they cannot answer, and endeavor to keep themselves in countenance by exploding it under the name of vain phi/osophi/ and carnal reason. It is allowed that reason may be abused and perverted to bad purposes, as well as any thing else ; and men may reason very plausibly, and with the pretence and appearance of great exactness and accuracy and clear demonstration, and yet their arguments be, at bottom, very weak, sophistical, and absurd. In this case, it becomes the friends of truth to detect and show the weakness, fallacy, and absurdity of the reasoning, instead of rejecting it all only by calling it abstruse metaphysical rea- soning;; for the best and clearest reasoning may be called by such names, as well as any thing else, and often has been. And when any one takes the latter method, he will not be wronged, I conclude, if we determine that he does it purely because he is not able to answer the argument, and finds himself worsted at reasoning. VOL. III. 4;^ 494 MR. M.'S METAPHYSICAL REASONING CONSIDERED. The cry against metaphysics has, of late, been increasing, by which those who make it would condemn and prejudice peo- ple against every thing in divinity which they either do not understand, or dislike, and yet are unable to show it to be contrary to Scripture or reason. Yea, some speak against teaching and vindicating those truths and doctrines which they acknowledge to be agreeable to Scripture, and contained in it, merely because they are, they say, metaphysical niceties, and so abstruse and ditHcult to be understood that it is much best to say nothing about them, and not trouble people with things which they never can understand. It may be easily accounted for if this outcry is made by those who would prevent attention to doctrines which they dislike but cannot confute, or by lazy, superficial thinkers, who are not willing to be at the pains to think closely upon any sub- ject, and at the same time have such an opinion of their own knowledge and penetration as to conclude that what they do not understand no one else does, or ever can. But it is diffi- cult to say why any others should join with them, and it is a pity that they should be influenced by them. Every truth in the Bible is dark and abstruse to all those who do not understand it. And though some doctrines are more easily understood than others, yet none can be well and clearly understood without thought and attention of mind; and some of the most important doctrines never will be under- stood by lazy, superficial, inaccurate thinkers. The Bible was never designed to be understood by those who will not be all attention to it, and study it with that exact and accurate thought and reasoning by which they may distinguish the things that differ. He only who will thus " cry after knowl- edge and lift up his voice for understanding, seek for her as for silver, and search for her as for hid treasures," shall under- stand what are the doctrines of Christianity, and find the knowledge of God. So far, therefore, as the cry of metaphys- ics prevails, and people are hereby held back from thinking for themselves, and are prejudiced against every thing which they now do not understand, and against all attempts to explain and vindicate any truth contained in the Bible, because at first thought it is dark and abstruse to them and they do not understand it, just so far the Bible is locked up from them, as really as it is from the common people in the church of Rome. And it is, perhaps, worthy of particular notice, that the objec- tions made by Papists against the Bible's being read by com- mon people are nearly the same with those which are urged by those who are for excluding all metaphysical reasoning from matters of religion, viz., that they will not understand it; CONCLUSION. 495 being very incompetent judges of these things, they will only puzzle and confuse their own minds, or they will reason them- selves into error, think differently from one another, and so get into hurtful and endless disputes. CONCLUSION. The reader who has been at the pains carefully to peruse the whole of the foregoing treatise will find the unregenerate sinner set in a dreadful and very shocking light. He is dead in trespasses and sins, (Eph. ii, 1 ;) an entire enemy to God in his mind by wicked affections and works ; and all he does is sin, even of the nature of opposition and enmity against God. (Rom. viii. 7. Col. i. 21.) And he is wholly inexcusable and perfectly to blame for every minute's continuance in this state, for every wrong exercise of heart, and for not repenting and believing the gospel. And all means used with him, all the light and advantages he has, and all his awakenings and con- victions of conscience serve to aggravate and increase his guilt and vileness, and all his strivings and prayers are very sinful and vile, provoking and abominable in God's sight. He is every hour sinking deeper into guilt, and after his hard and impenitent heart treasuring up wrath against the day of wrath and the revelation of the righteous judgment of God. (Rom. ii. 5.) And this is the Scripture account of the matter. Upon this view of the matter, the question will naturally arise. What shall he do ? If one should be told that he may find this question asked more than once in the Bible, and im- mediately answered by inspired men, should we not expect he would eagerly search to find what the answer is, and rest sat- isfied in it? The answer is, " Repent, and be baptized." ^Acts ii. 38.) "Believe on the Lord Jesus Christ." (Acts xvi. 31.) This divinely-inspired answer to this important question is plain, and easy to be understood. This is the awakened, con- vinced sinner's next and immediate duty ; and not to do this immediately, but to do something else instead of it, is to rebel against Christ, which rebellion is aggravated and criminal in proportion to his degree of light and conviction. It is his indispensable duty immediately to take all that blame to himself which belongs to him, and to justify God and his law which condemns him, and heartily approve of it; entirely to give up all his old objections which his heart has made against God and his ways, as wholly groundless and infinitely criminal; and heartily to renounce all his pleas in his own favor, whereby he has justified himself, and by which 496 CONCLUSION. he has been opposing God and quarrelling with him, and on which he has really been placing his whole dependence, which, had they been right, would have wholly excused him, and cast all the blame on God and his law ; — I say, it is his immediate duty to give up all these objections and pleas with his whole heart, as being infinitely criminal, and to feel and acknowledge that he has done nothing but treasure up wrath, and that he is most justly condemned to eternal destruction. And as there is no hope in the case of such a sinner but what arises from ihe truth of the gospel, even the free and sov- ereign grace of God in Jesus Christ therein revealed, — and as the greatest sinner is as freely invited as the least to come to Christ, and receive pardon and salvation without money and without price, — it is the sinner's duty, without delay, to drop all his prejudices and disaffection to Christ and the gospel which have heretofore blinded his eyes and hid the all-convincing evi- dence of its truth and glory from his heart, and to admit the evidence of the truth and divinity of the gospel, and believe with all his heart that Jesus is the Christ, the Son of God, and that God has raised him from the dead, with a hearty appro- bation of his character, and submission to him and trust in him as his Lord and Savior, his Prophet, Priest, and King, being heartily devoted to his service, his interest, and glory. All this, I say, is the sinner's immediate, indispensable duty, which is to "repent and believe the gospel." To this he is, therefore, to be exhorted and urged by all proper motives, and all the instruction given him ought to be with a view to this ; and unless he complies with this, and repents and turns to God, all means and advantages, all light and conviction, all his exercises, strivings, and exertions will serve to sink him deeper into deserved perdition. So long as the sinner believes this, and has his attention kept up to it, in a view and sense of the dreadfulness of damnation, he will be pained at heart, in a view of his dreadful case, and will find no ease till his heart gives up every point of controversy between him and his Maker, and he heartily embraces the gospel ; and to exhort him, and set him to do any thing short of this as his duty, in doing which he will become less sinful and abate the divine displeasure against him, and be waiting on God, etc., is to divert him from that truth which is of the highest importance to him to be attended to, and to give him that ease and rest which must be taken from him, or he will perish forever. If we will look into the Bible and carefully examine that, we shall find that sinners are nowhere exhorted to any thing short of repentance and turning from sin to God, or to any thing which does not imply this. This is what Moses and the CONCLUSION. 497 prophets exhort to ; and Christ and his apostles inculcate this on sinners as their next and immediate duty, and exhort to nothing short of this. How, then, can any who have the Bible in their hands be at a loss how to address sinners, and not know what exhortations are to be given to them ? Some perhaps may think that, by dropping all exhortations to sinners to some doings and duty short of repentance and embracing the gospel, we condemn all the revivals of religion and supposed conversions that have taken place in former times in New England or elsewhere, as they suppose these have taken place under the preaching which has inculcated unregenerate duties, and this is the only preaching which has been successful. Answer. If the matter is well examined into, it will, doubt- less, be found that, whenever there has been any remarkable revival of religion which has been attended with such appear- ances and visible effects as to give reason to believe it was in any measure genuine, it has been under the instruction and preaching which has principally insisted upon the guilty, lost state of the sinner, his utter inexcusableness in rejecting Christ and the gospel, the great and aggravated wickedness of all his exercises and doings while he continues in impenitence and unbelief, the sufficiency and willingness of Christ to save all that come to him ; and the exhortations which have been principally insisted upon have been to come to Christ, and embrace the gospel. And under such preaching, and in the view of these truths, sinners have been awakened and hope- fully converted. Therefore, at such times especially, the com- plaint has been wont to be made which is made by many now, viz., that sinners were called upon and most earnestly exhorted to repent and believe, but were not told how they should do this, by being directed to a set of duties short of faith by which they should obtain it. And if, at such times, there has been a mixture of preaching different from this, and contrary to it, and there have been exhortations to unregenerate duties, there is not the least evi- dence that this has had a good tendency ; but we have reason to conclude that it has done hurt rather than good, so far 3 a it had any influence. 42* THE IMPORTANCE AND NECESSITY OF CHRISTIANS CONSIDERING JESUS CHRIST IN THE EXTENT OF HIS HIGH AND GLORIOUS CHARACTER. A SERMON, FREACHED AT THE SOUTH CHURCH IN BOSTON, 1768. THE IMPORTANCE AND NECESSITY OF CONSIDERING THE EXALTED CHARACTER OF CHRIST. "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus. — Heb. iii. 1. The author of this epistle has his chief attention to Jesus Christ the Mediator, and considers and exhibits his character in all its importance and grandeur, as the great, and in a sense the only, object of the Christian's faith and hope. He here represents him to be God and man, and particularly speaks of his incarnation and condescending union with his people; his humiliation and sufferings in their behalf, in which he be- came a sacrifice and made full atonement for sin, of which all the Jewish sacrifices were types and emblems. But he first brings into view his infinitely high, grand, and honorable character, as what gives dignity and worth to his whole per- son and all his works, and spreads a lustre and glory over all, and without which nothing he had to say of him as Mediator and High Priest could be understood. He considers him as having a divine nature and character, or the very nature and character of God himself, so shining in the bright glory of divinity, as one who has made all worlds, and constantly up- holds all things by the word of his power ; who will take to pieces and destroy the visible world, when he has by it an- swered the end for which he made it at first. (Chap. i. 2, 3, 10- 12.) He speaks of him as the sole heir and possessor of all things, (verse 2,) and so much greater than the angels, and superior to them, who are the greatest and most noble of all mere creatures, that they are commanded to pay him the most humble obeisance and honor, and worship him as their Lord, they being all his servants, and wholly devoted to his use. (Verses 4-7.) He here represents him as exalted to the top, 502 THE EXALTED CHARACTER OF CHRIST. the head of the universe, and reigning on the throne of God ; yea, as reigning King on his throne forever. (Verse 8.) In short, he ascribes to him the worlis, and gives him the titles, honors, and character which belong exclusively to the one only true God ; and applies to him those words in the Book of Psalms which are addressed to the supreme God, the glorious Jehovah. This is the august, wonderful, infinitely grand and glorious personage spoken of in the text, called the Apostle and High Priest of the Christian's profession, who is represented as most worthy of the constant and earnest attention of all Christians, whom they are, therefore, called upon attentively to consider. These words naturally lead us to inquire what is implied in the exhortation and command here given to Christians to con- sider Christ Jesus ; of what use and importance it is to all Christians thus to consider Christ ; and then make those re- marks and reflections the subject will naturally point out. To consider Christ Jesus, is to attend to his person, charac- ter, and works with a degree of true taste and discerning, with constancy and engagedness of mind. I say, this implies a degree of true discerning and under- standing with respect to the character of Christ; for where there is nothing of this, Christ is not considered at all. If his true character is not understood or known in any degree, then he is not the object of the thoughts and attention of the mind, but something else which is different from it ; for that is never the object of a person's thoughts and consideration of which he has no true idea and conception at all. Two persons may have entirely different and opposite notions of Christ Jesus ; those of one may be agreeable to the truth, by which Christ's true and real character is extant in his mind ; those of the other may be essentially and wholly wrong and false ; yet they may use the same name to express their differ- ent and opposite ideas and notions, and ascribe them to the same person, whom they agree to call Jesus Christ. In this case, whatever thoughts and exercises the latter has about what he calls Christ, it is certain he does not truly consider this person, but something else ; and his views and exercises may not be properly called Christian, for they are really directly the reverse. Unholy persons, therefore, whose hearts are in direct and perfect opposition to the excellent and glo- rious character of Christ Jesus, do not consider him. • His character, and so the whole gospel, is hid from their minds, as they are wholly without that taste and discerning in the ex- ercise of which Christ is known and considered. They are, therefore, represented in Scripture as ignorant of God and the THE EXALTED CHARACTER OF CHRIST. 503 gospel. (John xvii. 3. 1 Cor. ii. 14. 2 Cor. iv. 3, 4. 1 John iv. 8.) The holy only have a heart formed to that taste and discerning by which they understand the character of which we are speaking. Such are the persons called upon in the text to consider Christ Jesus — " holy brethren, partakers of the heavenly calling." Nor can they be properly said to consider Christ Jesus who leave out of their view the most essential and important part of his character, and in all their thoughts of him sink him down infinitely lower, and make him infinitely less, than he really is. To consider Christ Jesus, is to understand and keep in view that in his person and character which infinitely distinguishes him from all others, and in which his true excellence and glory and sufficiency as High Priest, as Mediator, and the Savior of sinners, chiefly consist. In a word, he who does not con- sider this great High Priest in all the height, grandeur, and glory of his character in which he is exhibited in the context, does not comply with the exhortation and command in the text. This consideration also implies a steady, engaged attention of heart to this object, by which Christ Jesus may be, as it were, always present to the mind, and it may be hereby en- larged, and take in more and more of this grand and glorious object, and so "grovv^ in grace, and in the knowledge of our Lord and Savior Jesns Christ." How useful, important, and even necessary it is for Chris- tians thus to consider the Apostle and High Priest of their pro- fession, Christ Jesus, will appear by attending to the following particulars : — 1. The knowledge of Jesus Christ, considered in the extent, greatness, and glory of his character, comprises the whole of Christian knowledge. He who knows nothing of the character of Jesus Christ certainly has no degree of Christian knowledge, and really knows nothing as he ought to know; and the knowledge of this character implies all needful knowledge. In the knowl- edge of Jesus Christ is implied and comprised the highest and most clear knowledge of God, of the divine character and per- fections, and the most important and glorious works of God. God, in all the glory of his character, is manifested and re- vealed in and by Jesus Christ, so that they who see him see God.' (John i. 18; xii. 45; xiv. 9.) The moral character and glory of God shine with the brightest lustre in the face of Jesus Christ. (2 Cor. iv. 6.) He who knows Christ knows the truths and doctrines of Christianity ; he understands the precepts and duties of it ; he knows where his true interest 504 THE EXALTED CHARACTER OF CHRIST. lies ; what is true enjoyment and happiness, and tlie way in which the children of men may obtain it. In a word, he is at the fountain head of knowledge and wisdom ; and he only needs to follow the clew he has got hold of, and get perfectly acquainted with this object, in order to be perfect in knowl- edge and holiness. Therefore, St. Paul turned all his atten- tion to this great High Priest, and desired and "determined not to know any thing save Jesus Christ and him crucified, in whom (he says) are hid all the treasures of wisdom and knowledge." (1 Cor. ii. 2. Col. ii. 3.) And hence it is of the highest importance to every Christian that he should fix and keep his attention on Christ Jesus, and constantly make him the object of his consideration and study, that hereby he may "increase in the knowledge of God, and be filled with the knowledge of his will, in all wisdom and spiritual understand- ing." This leads me to observe, — 2. Jesus Christ is an unbounded and infinite object of knowledge ; so that there is foundation and room for constant and increasing progress in the highest and best knowledge, by attending to and considering him. Some objects may be soon perfectly understood, and all is known that can be known of them ; the theme is fully ex- hausted, and there is nothing further to engage the attention of the mind. But it is infinitely otherwise with respect to the knowledge of Jesus Christ. He is so great and glorious a personage, and his works are so grand and wonderful, and of such infinite and amazing influence and consequence, that a finite mind may be all attention to him, and expatiate and enlarge in views of him, without ever coming to an end or seeing all that belongs to him. He is so great, and so much is comprehended in him, that, however enlarged and grand ideas the Christian has of him already, they may, by further consideration and study, be still increased, and swift advances made without end. Yea, the more the Christian knows al- ready of Christ, the better foundation and the greater advan- tage he has to know yet more, and make still swifter progress in knowledge and wisdom. It is, therefore, in this view most .reasonable and important that he sliould be all attention to Jesus Christ. Moreover, — 3. All Christian holiness and true happiness consist', sum- marily, in beholding and considering Jesus Christ in the high and glorious character he sustains. Eternal life, i. e., all Christian holiness and enjoyment, is spoken of l>y our divine 'J'eacher as consisting wholly in this. " And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent." (John xvii. THE EXALTED CHARACTER OF CHRIST. 505 3.) The only true God and Jesus Christ are not here dis- tinguished as two distinct and separate beings ; for, as has been just observed, the knowledge of Jesus Christ comprises the knowledge of the only true God. Therefore, St. John says of Jesus Christ, " This is the true God,, and eternal life." (1 John V. 20.) Hence Christ asks for the redeemed, as that in which their happiness will consist, that they may be where he is, and behold him in the glory of his mediatorial character. His words are remarkable : " Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me." (John xvii. 24.) Jesus Christ is, and will always be, the grand medium of all divine communications of knowledge, holiness, and en- joyment to the creature, especially the redeemed. He is, in this respect, " the bread of life," on whom all depend for enjoy- ment and life. And the more Christians in this world behold the glory of Christ, and constantly attend to and consider him, the more holy and happy they are. For he is their only sup- port and comfort, and on him they hang all their hopes ; and beholding in him, as in a glass, the glory of Jehovah, they are changed into the same image, in according and conforming to his character in the exercises of their hearts. Of what im- portance is it, then, that Christians should always behold Jesus Christ, and be engaged in attention to his high and glorious character ! 4. The importance and necessity of the Christian's atten- tively considering Jesus Christ in all the greatness and glory of his character will further appear, if we consider that this character is the only ground of his pardon and acceptance with God, and is that on which all reasonable and well- grounded hope of pardon is placed. Christ's ability and sufficiency to make atonement for sin and obtain eternal salvation for sinners so far consists in his greatness and dignity, or the excellence and worthiness of his person and character, that, was it not for this, he could have made no atonement at all. Was he not a person of infinite dignity and worthiness, and so higher, infinitely higher, than ,the heavens, even a divine person and truly God, he would be infinitely far from being able to make atonement for the least sin, as this is truly an infinite evil, carrying infinite malignity and guilt in its very nature.* Had he not been God, and so * The infinite evil of sin may be proved not onlj' from the infinite great- ness, perfection, and excellence of God, against whom it is committed, which lay the creature under infinite obligation to him, as the obligation to love and obey is great in proportion to the greatness, worthiness, and authority of the lawgiver, and the crime of disobedience is always equal to the obligation VOL. III. 43 506 THE EXALTED CHARACTER OF CHRIST. a person of infinite dignity and worth, his offering to interpose in the behalf of sinners, and attempting to obtain deliverance and eternal favor for them, by taking the curse on himself, making atonement, and obeying the divine law, would have been so far from availing in behalf of sinners, that it would have been itself a most daring crime, a proposal and attempt most dishonorable to God and his law, an act of high rebellion against God. Therefore, instead of being any advantage to the sinner, he would by such an undertaking, or the least inclination to do it, become a rebel himself, a sinner of the first magnitude. If all the angels in heaven, however great, worthy, and nu- merous they are, while yet they are no more than creatures, should unite to interpose in the behalf of one sinner, who had been guilty of but one sin, and that the least that is possible, and offer their worthiness, yea, their whole eternal interest and happiness, and to subject themselves to perfect, eternal misery for his sake, that he might, out of respect to this, be pardoned and received to the rewards of eternal life, — I say, should all the angels in heaven thus interpose, the proposal and offer would not only be rejected, but would itself be an act of high rebellion, and carry in it the most abominable contempt of God and his law, and a virtual justifying the sinner and taking his part against God; so would bring them all under the curse, and sink them into hell, without helping the sinner at all; for such an offer and attempt would be so far from honor- ing God and his law, and an act of love and friendship to him, that it would carry in it a denial of God's infinite great- ness and worthiness, and so be the highest affront to the divine Majesty. violated thereby, — I say, the infinite evil of sin does not only appear from this view of the matter, but also from the malignant nature and tendency of sin. Every transgression of God's law is an act of perfect enmity to universal being ; it is against God and the creation, and tends to the complete and eternal ruin of the whole ; so that, if there was nothing to counteract and restrain its influence and tendency, it would certainly issue in this. It would destroy the universe, and bring the whole, God and the creature, to a state infinitely worse than non-existence. Thus sin is, in its own nature, pregnant with infinite mis- chief, and tends to the total ruin of universal being, to destroy all the good of the universe, and introduce infinite, eternal evil. The tendency is so direct and strong that this would be the certain issue of it, was it not prevented by^ infinite power, wisdom, and goodness. If, then, the crime of any transgression is great in proportion to the malignity of it and the greatness of the evU it tends to, — which I think none can deny, — it is hence certain that every sin against God is infinitely criminal in his sight. How fit and necessary is it, then, that the sinner should be threatened •with eternal destruction ! How necessary that the atonement which ransoms from this infinite evil should be something infinitely great ! And is not a mere creature, any finite being, infinitely unequal to this ? A desire that sin should be pardoned on the account of what such a one can do or suffer, or even a thought in favor of it, carries in it enmity to being in general, which is enmity against God. THE EXALTED CHARACTER OF CHRIST. 507 Therefore, was not Christ infinitely higher and greater than all the angels in heaven, and did he not exceed them infinitely in excellence and worth, he coTild not be a High Priest in whom sinners might reasonably put any trust for pardon and acceptance with God. Yea, on such a supposition, trusting in him would not only be unsafe and dangerous, but direct rebellion against God, and infinitely criminal.* The true Christian's hope and trust in Christ for pardon and salvation first began when he first began to see and consider him in his true character, and this great High Priest appeared to him in an infinitely grand and honorable light — in the light in which he is set in the first fourteen verses of the first chap- ter of John, and as he is represented in the chapters preceding our text; even the true God, who has made and does uphold all things, and who in the fulness of time was incarnate, and became a man ; and to make full atonement for sin, and obtain favor and salvation for sinners, took upon him the form of a servant, and was obedient unto death. In this view of Jesus Christ, I say, the true Christian's hope and trust in him first began ; and it never afterwards is exercised and flourishes in any other way but in considering Christ in this his true char- acter, as the great High Priest ; and his hope and confidence in him for pardon and acceptance is always as is his view and sense of Christ's dignity and excellence. Well, then, may Christians be directed and exhorted always to attend to this high and glorious character, and keep it in view, so as never to lose sight of their great High Priest, Christ Jesus ; for so far as he is out of view they must cease to trust in him for pardon and acceptance before God, and all true ground of hope will be out of sight. 5. The true Christian hopes for redemption from the power of sin only in the view of Christ in his high and exalted character. When a person sees what sin is, what fast hold it has of him, how deep and strongly it is rooted in his heart, how powerful and various are the workings of it, how grievous and deadly are the disorders and wounds of his sinful heart, utterly * What, then, shall vre say of those who profess to trust in a mere creature for all this, which is the case of all who deny the divinity of Christ ? But the case of such will be more particularly attended to in the sequel. And what shall be said of those who trust in their own righteousness to recommend them to God, under whatever profession this is done? This is daring presumption and high-handed wickedness, being a direct opposition to the divine character and God's holy law. In this view, it appears that all the good works of such, in which they trust for infinitely more than they might reasonably do were they perfectly holy, are heaven-daring sins, the most abominable rebellion against God, and direct opposition to Jesus Christ and the gospel. 508 THE EXALTED CHARACTER OF CHRIST. incurable by any finite wisdom and power, — I say, when a person becomes acquainted with his state in this respect, he finds he wants a Redeemer and Savior infinitely powerful, wise, and good, and that any other would be infinitely in- sufficient for him. He, therefore, could have no hope of redemption from sin by Christ, did he not view him as in- finitely greater and more sufficient than any mere creature, even infinitely wise, powerful, and kind. But when he beholds and considers Christ in the height of his character, as being thus infinitely wise, powerful, and good, with whom nothing is impossible, he with confidence and joy commits his dis- ordered, sinful, wretched soul into his hands, assured that he is able to cure and sanctify his heart, and make him perfectly holy in the most kind, wisest, and best way, though it is in- finitely beyond him to see how it can be done. Many a person, ignorant of the nature of sin and of the degree of extent and power sin had in his heart, has seen no need that he stood in of an infinite Redeemer ; yea, has stupidly and foolishly thought he had a sufficiency of his own to re- cover himself from sin to holiness, and has trusted wholly in his own heart for it. But not so the true Christian. He finds he wants a Redeemer to deliver him from sin and bring him to perfect holiness who is higher than the heavens, has creating power, and is able to subdue all things unto himself; and in order to keep up his hope and courage, he must constantly have in view, and attentively consider, such an infinitely great and mighty Redeemer. It does, therefore, from hence also appear how important and necessary it is that Christians should consider and con- stantly keep in view their Redeemer and Savior, in all the extent and grandeur of his person and character. 6. As Christians are to ask for all they want in the name of Christ, it is of importance, and even necessary, that they should well understand and keep in view the character of him in whose name they ask. Prayer is a great and constant duty of a Christian. It is that by which he lives ; and he receives all from God in the way of prayer. If he does not ask, he will not receive. Christ has directed and commanded all his disciples to ask in his name ; and nothing is to be obtained by them in any other way of praying. Yea, for a sinful creature to pray in any other way or name is most presumptuous arrogance and impiety, and a direct affi-ont to the most high Majesty of heaven and earth. But Christ has promised that whatsoever is asked in his name shall be given. But to ask in the name of Christ is to depend on his worthiness alone, as that on account of THE EXALTED CHARACTER OF CHRIST. 509 which we shall be accepted and heard. Therefore, asking in his name supposes and implies a view and sense of heart of his greatness and worthiness. So far as the infinitely excel- lent and worthy character of Christ is out of sight and disre- garded by any one, just so far he is without a true spirit of prayer, and does not ask in Christ's name. And on the other hand, if this great High Priest is rightly considered in all the grandeur and worthiness of his person and character, the Christian is enabled and encouraged to ask in his name, and comes with freedom and boldness to the throne of grace. Thus important and necessary is it that Christians should always keep in view and well consider the great High Priest of their profession, as it is in this way only that they ask in his name, and are accepted and heard in their prayers and offerings. 7. It belongs to the character of Christians, "whatsoever they do, in word or in deed, to do all in the name of the Lord Jesus." (Col. iii. 17.) But this is to do all they do in a view and sense of his true character, and as a hearty acknowledg- ment of it. Hence it appears that Christians do in no case exercise themselves and act agreeably to their profession, un- less they have in view and rightly consider the character of Jesus Christ. What now remains to be attended to is the improvement of this subject in a few reflections which are suggested by what has been said. 1. How important is it that Christ should be preached and constantly exhibited to view in all the grandeur and glory of his character, in the public instructions which Christians sit under! That which Christians ought chiefly to attend to, and which is highly useful and most necessary to be always considered by them, ought to be constantly set before them and proposed to their consideration by public teachers. To preach the gos- pel, is to preach Christ ; to exhibit and display his true charac- ter; and that preaching which is not adapted to this end, and has no reference to him, is not preaching the gospel, nor is it likely to be of any great advantage to Christians. Many professed preachers of the gospel have been greatly deficient here. Many leave Christ very much, or altogether, out of their preaching ; so most or all they say is not the gos- pel, but something else, which, though it may be applauded by many, is really very low, insipid, and mean, in comparison with the gospel of Christ, who is the wisdom of God and the power of God to the true Christian ; and there have been many who, when they have spoken of Christ, have left out the most 43* 510 THE EXALTED CHARACTER OF CHRIST. essential part of his character, and never bring it into view in all they say of him. They often use the name of Christ, and have much to say about him ; but all they have said of him is either not true, so gives him a wrong and false character, or, if true, it falls short of his whole character ; yea, leaves the most essential part of it, and what may be justly considered as comprising all its glory, wholly out, unthought of, and neg- lected. If they do not expressly deny the infinite greatness, the divine splendor and glory, of Christ's person and character, which is essential to his Godhead, they never, or rarely, say any thing about it, or that which implies it, so as to bring it into view and hold it up to be attentively considered. However the multitude may admire some such preachers, it is certain the true Christian will not be fed, but famish and starve, under such preaching as this ; while that which is the proper support, food, and life of his soul, even Christ in his true and glorious character, is not set before him. What, then, shall we say of those who expressly deny the divinity of Christ, and represent him as no more than a mere creature ? If they do not preach Christ who silently pass over his divine dignity and glory, — infinitely the greatest and most essential part of his character, and without which there is nothing in his person and character that can be the reasonable ground of hope, support, and life to the true Christian, — must not they who expressly deny that he is the true God, and con- sequently hold that he is only a mere creature, be justly looked upon and treated as preaching against Christ, and perverting and overthrowing the whole gospel ? Tliey may speak in strong terms, and high and pompous strains, of the dignity and excellence of Christ ; of free grace and salvation by him ; of atonement by his blood ; of the high esteem and love all Christians ought to exercise towards him ; of the importance of faith and trust in him, etc. ; but when it is considered that, whatever pompous words they use, they are applied to one infinitely below God, being but a mere creature, all they say on this head appears to be flat and low, and is really nothing but unmeaning jargon, which is infinitely dishonorable to Christ, and leaves the Christian without any true ground of hope and comfort. It is infinitely dishonorable to God to sup- pose that a mere creature, be he the greatest that ever God made, or that he can make, — I say, that a mere creature should make atonement for sin ; such atonement that God will, out of respect to that, pardon the sinner; and that he should pay such obedience, and his name, his person, and character should be so acceptable and worthy in God's sight as that, from re- gard and love to him, a guilty wretch should be received to THE EXALTED CHARACTER OF CHRIST. 511 the highest favors. I say, such a notion is infinitely dishon- orable to God, the Lawgiver, as it is a denial of the infinite evil of sjn, and consequently of his infinite excellence, dignity, and worthiness. This is also infinitely dishonorable to the Me- diator, and, in effect, robs him of all his glory, and. degrades him infinitely more than any mere creature can be degraded and dishonored on any possible supposition whatsoever. And this robs the true Christian of all hope ; for on this supposition he is left without any mediator that he can trust in. He, in a view and sense of the infinite worthiness and glory of the most high God ; of the reasonableness and excel- lence of the divine law, and, consequently, of the infinite crira- inalness and malignity of sin, which brings into view his own infinite odiousness and ill desert, — he in this view, I say, feels that no person can make atonement for him but one of infinite dignity and worth, who has something infinitely great to offer. And did he not see and believe in such a one, he must sink into absolute despair, and could not reasonably desire that any mercy should be showed to him. He, there- fore, who denies the divinity of Christ, does what he can to rob the Christian of all his treasure — of all his hopes — of all his salvation. And the reason why he himself wants no greater mediator and savior than a mere creature, and calls that an atonement for sin which such a one has made and trusts in it, — I say, the reason of this is, his blindness and in- sensibility with respect to his own character, even his infinite guilt and vileness, which is grounded in his shocking insensi- bility of the glory of the divine character, and enmity to it. This view of the matter will afford us, I conceive, a plain and easy answer to a question which has been sometimes put, viz., whether they who believe the divinity of Jesus Christ, and could not trust in him for pardon and salvation did they not consider him to be truly God as well as man, may and ought to have charity for those, and look on them as good Christians, who expressly deny this doctrine, and represent those as real idolaters who pay any regards and honors to him which may not be given to a mere creature. These persons have, in truth, infinitely different ideas and thoughts of Jesus Christ, and, consequently, must differ in the leading and essential doctrines of Christianity ; so that they do not all know and acknowledge the true and only Savior, or believe in the same person and character. If he who be- lieves in Jesus Christ as a divine person, as truly God, and places all his hopes of salvation by him on this foundation, is right, — which he must think himself to be, — then he who denies this article is wrong ; and so wrong, that he does, in the view 512 THE EXALTED CHARACTER OF CHRIST. of the other, leave out of his thoughts and religion infinitely the greatest and most glorious part of the character of the Mediator, even so as quite to spoil it and render it worthless ; so does not consider, believe, and trust in the same person and character, which is the object of his faith, but one in- finitely different. How can these two walk together, who are so far from being agreed that they oppose each other most directly in the highest and most leading article of Christianity, in their infinitely different and opposite notions of the charac- ter of the author of it, and which really comprises the whole ? The former looks on the other as robbing Christ of his chief glory, and denying that to belong to him which is the only ground of faith and trust in him. How, then, can the pro- fessed faith of the latter in one who, in the view of the former, can be no more a savior of sinners than Mahomet himself, or any of the imaginary deities of the heathen, recommend him to his charity any more than if he made no profession at all ? Yea, does not his profession lie against him, seeing it is most dishonorable to Christ, and even a high degree of blasphemy against him, and is a most glaring evidence of his ignorance of God and of himself, yea, of his stupidity, pride, and en- mity to God, that he can trust to a mere creature as a suf- ficient savior for him, who can make a proper and full atone- ment for his sin, and has worthiness enough to recommend him to God ? Surely such a one (if his heart is answerable to his profession) does not know what sin is ; is quite insen- sible of his own unw^orthiness and guilt; is conceited and proud w^ith respect to his own character ; and has the most dishonorable, contemptuous thoughts of God. In a word, if Christ, the Redeemer and Savior of sinners, is God, — and if he w^as not so, he w^ould be infinitely unable to atone for the least sin, or save one sinner, — then he who ac- knowledges no other Christ and savior but a mere creature changes the glory of the only true God and Savior into a cor- ruptil:)le, weak, helpless man, and puts his trust in this crea- ture of his own imagination for that w^hich a divine person, a God only, can do ; so is giving that honor to the creature which belongs to God alone, and is really a stupid, wncked idolater, as really so, and doubtless much more criminally than they w-ho w^orship and trust in gods that can neither hear, nor see, nor go. And must he be esteemed a pious man and a good Chris- tian, while, according to his profession, he is guilty of all this pride, and contempt of God and the Redeemer, and lives in the practice of the most abominable and aggravated idolatry ? If such may pass for good men, friends to God and his law, THE EXALTED CHARACTER OF CHRIST. 513 and to Jesus Christ, as well may all the Popish and heathen idolaters that have been, or now are, in the world. I know some who would be thought to believe the divinity of Christ, or, at least, do not deny this doctrine, have declared their charity for those who expressly deny it, and have been forward and zealous to rank some of them among the number of eminently holy men and good Christians. But this is not only very absurd and shocking, but really carries with it no small degree of impiety and profaneness. It seems to be trifling with Christianity at a great rate. Surely Christianity is not worth much, if it is no matter of importance whether the Author of it, and who is the revealed Savior for sinners to trust in, be a God, or a mere creature, so that they may be equally good Christians, whatever is their belief with respect to Jesus Christ.* If it is no matter what they think of Christ, but may differ infmitely in their sentiments of his person and character, then it is certainly no matter whether they have any thoughts about Christ at all, or any ideas of him, or belief in him ; and the Deist, who rejects Christ's whole character, may be as good a man, and as certainly happy forever, as the best Christian, who has the most just idea of Christ, and is a true believer in him. It would, therefore, be no wonder at all if they who are so forward and zealous to dub Arians good Christians, and canonize them as eminent saints, should extend their charity further, even to professed Deists, who blaspheme the name of Christ, and should call upon them and professed * I desire it may be considered, whether the ordaining councils, who neglect to examine candidates for the ministry with respect to their religious senti- ments, and they who zealously oppose such examinations, do not, by this con- duct, openlj' declare that it is with them no matter of importance what men believe, what their sentiments are, and what doctrines they hold with respect to Jesus Christ, or what thoughts they have of his character and religion ; that they may be " apt to teach," and " hold fast the faithful word," so as to " be able, by sound doctrine, both to exhort and convince the gainsayers," whatever sense they put upon the words in the Bible, or though they have no understanding of them at all. And is not this, in effect, openly to declare that the truths of the gospel are of no importance, and that Christianity is really but a trilling affair ? The conduct of these gentlemen is really surprising, and none need to be at a loss v.hat will be the fate of Christianity, so far as their influence reaches. All the distinguishing, important doctrines of it will be neglected ; and instead of preaching the gospel, sermons will be either insipid dissertations upon some- thing else, or filled with stupid inconsistence ; else be only florid harangues, without any meaning ; unless, perhaps, when times and circumstances will bear it, another system of doctrines will be preached up, which at present are somewhat unpopular, therefore cannot be with safety expressly and openly espoused. For the sake of which, that they may be privily introduced, and from a desire and design to extirpate the more commonly received, popular doctrines, many think they have good reason to conclude this method with respect to candidates is gone into. 514 THE EXALTED CHARACTER OF CHRIST. Christians (as a noted writer has, indeed, done already*) to mutual forbearance and charity ; for, though they differ so much about the character of Christ, this is but a trifling affair, while they are agreed in all the most important articles of religion. If Arians are to be esteemed good Christians by those whose thoughts of Christ are infinitely different from theirs, why may not the Mahometans also be ranked among truly pious and good men, in the sure way to eternal life ? They have not the good luck, indeed, of being called Christians, but they acknowledge Jesus Christ to be a true Prophet, sent of God ; so are, in a sense, believers in him. They may, per- haps, have as high notions of the character of Christ as many professed Christians who deny his divinity ; though, by the unhappy prejudices of education, they set Mahomet above him, as being a greater person. Shall this mistake damn them ? Surely no, if the errors and blasphemies the Arians are guilty of relating to Jesus Christ, in the clear sunshine of divine revelation, shall not be fatal to them.f In short, these charitable persons are either themselves Arians, and do not really believe the divinity of Jesus Christ, but are, for certain reasons, unwilling to let their sentiments on this head be known, so are industriously concealing them ; or if, through the force of education, or on some other ground, they assent to this doctrine, they do not understand the true reason and import of it ; so have never seen their need of such a Savior ; consequently, have never yet considered the Apostle and High Priest of their profession as all true Christians do. In this view, their extensive charity, upon which they value themselves, and of which they boast, is so far from being in their favor as an evidence of the greatness of their minds, or the goodness of their hearts, that it is rather a very clear and striking evidence that they have never yet understood the true ♦ Chubb. See his Tracts. t I know this will be thought by some exceedingly uncharitable, harsh, and cruel. They will say, " It is intolerable, and argues a vast degree of arrogance and pride, as well as ignorance and a base contractedness of mind, to doom all those to destruction who have not been able to see that Jesus Christ is the true God, and equal with the Father. This is a very disputable point, and many great, and to all appearance good, men have taken the negative side." Answer. All this may as truly, and with as much propriety, be said of professed Deists. It is a very disputable point, whether Jesus of Nazareth was sent of God, or was a wicked impostor ; that is, it has been greatly disputed, as much, perhaps, as any one point that respects Christianity. And many who are ac- knowledged to be great men, and some, at least, whose moral conduct has been regular and unexceptionable, have not been able to see the evidence of his divine mission, and have improved all their powers and advantages in oppo- fiition to Christianity. THE EXALTED CHARACTER OF CHRIST. 515 nature and genius of genuine Christianity ; that they do not know Christ ; so have not received the witness that God has given concerning him, and truly believed on his name.* 2. This subject naturally introduces a short, but most in- teresting and important question, which Jesus Christ himself once put to those to whom he was speaking. It is this : What think ye of Christ? We may consider this question as now urged upon us all. What views and apprehensions have we of Jesus Christ? How, and in what a light, do we consider this Apostle and great High Priest of our profession ? Upon this, our charac- ter and our eternal state depend. We are true Christians or not, according as our thoughts and views of Christ are ; a true answer to this question, therefore, will determine our character as Christians, and upon this our eternal state will turn. If we know Christ, and have right views and thoughts of him, we are then his friends indeed, and shall dwell with him for- ever. But if his true character is not understood by us, and our views and thoughts of him are essentially wrong, and we * Objection. We are told that he who has not charity is nothing. Charity is the ornament and glory of a Christian ; and where this is not, there is no re- ligion. Is it not astonishing, then, that any should be condemned for their charity ? — that this should be reckoned against them, as an argument that thej- who exercise it in the utmost stretch of it are no Christians ? Answer. In siich a way of talk as this the word charity is greatly abused, and perverted from its true meaning, at least the Scripture sense of it. Charity is love to God and our neighbor, which is the whole that the divine law re- quires ; and, therefore, comprises all true holiness. This love to God and man has no tendency to lead the person who exercises it to think all are good men and true Christians who profess Christianity ; much less does it consist in this. But, on the contrary, it gives a degree of true discerning in spiritual things which others have not ; and leads the mind to such attention to the divine character, and tills the heart of the true Christian with such a tenderness and jealousy for the honor of this character, that he more readily discerns and ten- derly feels what is opposition to it. And he will be ready to hate those who, in their words and profession, appear to hate God, and look on them as enemies to God and to himself who rise up against God, (Ps. cxxxix. 21, 22,) whatever their external conduct may otherwise be ; for God may be as directly and visi- bly opposed in profession and words as in conduct. And to have no discern- ing in this case, but to embrace those as good Christians who openly oj^pose and speak against Christ, is so far from being an exercise of charity, that it is a glaring evidence of their want of true love to Christ. St. Paul, in the exercise of all this charity, pronounced those accursed who preach another gospel ; and told the Galatians that a mistake about the ground of the sinner's acceptance with God was fatal. (Gal. i. 8, 9 ; ii. 21 ; v. 2.) And St. John, while he is in the warmest manner recommending charity or love, declares that they who hold not the truth concerning Christ had no interest in God's favor, and orders Christians to reject them. (2 John 9, 10.) Many speak of charity as if it wholly consisted in a readiness to think every one a true Christian. And the more unlike a Christian any one appears, speaks, and acts, the higher degree of charity is required to believe he is a good Chris- tian. And he is the best man who can e.xorcise the greatest stretch of charity towards them who, in this sense, have the most need of it. 516 THE EXALTED CHARACTER OF CHRIST. continue in this error and darkness until death, we shall be excluded his presence, and dwell in darkness forever. How greatly, then, does this question concern us all ! We may well think of it with solemn attention and self-application. And let it not be put off now without an answer. Suffer me, then, to urge this question upon this auditory, by descending to a few partiimlars. Have you well considered how ^reat a High Priest Christ is ? that though he was in the world a mean, despised man, he is the Maker and Lord of all things, has infinite dignity and worthiness, is infinite in power, wisdom, and goodness ; is a Priest on a throne, having all power in heaven and earth, and all things in his hands? (Zech. vi. 13. Matt, xxviii. 18.) Have you been fully convinced that such a High Priest be- came you, who is higher than the heavens ; and that no other is sufficient to make atonement and reconciliation for the sins of men ? Have you rightly considered Christ's infinite excellence and worthiness ? In the view of this, have your hearts been at- tracted to him in the exercise of the highest esteem and love? And in a sense of your own infinite unworthiness and guilt, — which is in the most striking manner declared in all he has done and suffered, — and in a view of his infinite excellence and worthiness, of his boundless merit and righteousness, do you trust in him alone for pardon and acceptance with God ? Is his merit and worthiness the only thing you trust in to rec- ommend you to God? and with respect to this do you make mention of his name alone, placing all your hopes on him, and asking all you want in his name, so making him alone your gi-eat High Priest ? What do you think of the knowledge of .Jesus Christ? Does this appear to be happiness and life, in comparison with which you count all other attainments as worthless and noth- ing? (See Phil. iii. 8.) Do you find you can have no peace, comfort, and joy but in a view and sense of the character of Christ? that, so far as he is out of sight, darkness and death spread over your soul ? that your heart is warrned, refreshed, and invigorated only in the light and shining of this Sun of Righteousness ? Do you trust in Christ alone as your Redeemer from the power of sin and Satan ? In a sense of the dreadful disorders of your soul by sin, how defiled and ruined you are by it, do you hope in him alone as your Sanctifier? Do you long and seek after conformity to Christ in the temper of your minds, and in your conduct, as the greatest privilege ? and is the happiness and heaven you are desiring, THE EXALTED CHARACTER OF CHRIST. 517 that which shall consist in being where he is, and beholding his glory ? 3. What has been said may be improved as an excitement to all professing Christians to hearken to the exhortation in the text, and attentively consider the Apostle and High Priest of their profession, Christ Jesus. Your Christianity, your comfort, and happiness all lie in this. In his light alone can you see and enjoy light, even the light of life. Would you make progress in knowledge and holiness, and be wise unto salvation, you must sit constantly at the feet of this great Apostle and divine Prophet, who teaches not as man teaches. If this Sun of Righteousness has risen upon you, and you have ever beheld his glory, by constantly attending to his person and character, "ye shall go forth and grow up as calves in the stall ; and your path shall be as the shining light, which shineth more and more unto the perfect day." (Mai. iv. 2. Pr. iv. 18.) Jesus Christ is an object so vastly extensive and infinitely great that he cannot be attended to too much and too long. No matter how soon and early in life persons begin to consid- er Christ in earnest. The theme is boundless, the subject in- exhaustible. Here, then, is a foundation laid for the most attentive and engaged inquiries and highest and growing en- tertainment of the redeemed forever in heaven, " where there is no need of the sun, neither of the moon to shine in it ; for the glory of God does lighten it, and the Lamb is the light thereof." (Rev. xii. 23.) I shall close in the words of St. Peter, with which he con- cludes his second epistle : " Ye, therefore, beloved, seeing ye knew these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfast- ness. But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever. Amen." VOL. in. 44 TWO SERMONS. I. ON THE NECESSITY OF THE KNOWLEDGE OF THE LAW OF GOD, IN ORDER TO THE KNOWLEDGE OF SIN. II. A PARTICULAR AND CRITICAL INQUIRY INTO THE CAUSE, NATURE, AND MEANS OF REGENERATION. SERMON I. THE KNOWLEDGE OF GOD'S LAW NECESSARY IN ORDER TO THE KNOWLEDGE OF SIN. I had not knoAvn sin but by the law. — Rom. vii. 7. There is no need of entering into a critical consideration of the context, in order to our seeing what is the truth here asserted by St. Paul, to which I propose to lead the attention of this auditory in my present discourse. St. Paul here tells us how he came to the knowledge of sin, viz., by the law ; i. e., by the knowledge of the law, and that there was no other possible way or medium whereby he could get the knowledge of sin ; and what Paul asserts of himself here may with equal truth be affirmed of all other persons. There is no other pos- sible way for them to come to the knowledge of sin but by the law ; therefore, the plain and important truth contained in these words is, the knowledge of GocVs laiv is absolutely neces- sary in order to the knoivledg-e of sin. In discoursing on this proposition, I propose to consider what we are to understand by the law; why, and in what sense, the knowledge of this law is necessary in order to the knowledge of sin ; and then close with some remarks which will be naturally suggested by the view we shall have of the subject. Of the law, by which is the knowledge of sin, the following general definition may be given : — It is the eternal rule of righteousness, which is essential to the being and glory of God's moral government and kingdom, and is in a sense the foundation of it, pointing out and de- claring the duty of rational creatures, or moral agents, as what is fit and proper to be required of them, and containing the rule of God's conduct towards them, as their moral Governor. The proposition in our text, at first view, shows us the im- portance of the inquiry we have now entered upon. If the knowledge of sin is to be attair*ec? :r. no way but by the knowl- 44* 522 THE KNOWLEDGE OF GOd's LAW NECESSARY edge of God's law, then it is of the highest importance to us that we should not make a mistake here, but clearly under- stand what the law is. I may, therefore, depend upon the serious and close attention of all here present while I am attempting to throw light on this subject, and illustrate the foregoing general definition of laws by some particular ob- servations. And here let it be observed, that this law respects all the powers and faculties of creatures considered as moral agents, and all their exercises and conduct, both internal, even all the thoughts and motions of their hearts, and external, in their outward conduct and behavior. In a word, it respects the heart, or will, in all its motions and exercises ; and it is the rule of every moral agent in all places and at all times, not leaving him at liberty to act without regard to this law in any one in- stance, so long as he exists a moral agent. And this is a most perfect rule, neither too strict nor too lax; not requiring too much or too little in any instance; but points out and prescribes what is exactly and perfectly fit and right in all cases. So that every voluntary exercise of the creature is either in perfect conformity to it, and so is perfectly right, or, as far as it is not so, is wrong, and a violation of it. There are, therefore, in truth, no exercises or conduct of the moral agent which are indifierent, neither right nor wrong, because they all are to be measured by this rule, and so far as they are conformed to it they are right; and just as far as they are not so, they are wrong and corrupt — there being no medi- um in the case between right and wrong, virtue and sin. Moreover, let it be particularly observed that this rule is the law of God. It is the voice of God to his creatures ; his command, and the rule which he himself has set up ; and, therefore, it is clothed with his authority, A law always supposes a legislator, and that he has right and authority to make such a law and issue such commands; and the law is attended or clothed with the whole of his au- thority, all his right and power to dictate and command. So that any law is binding and has force just in proportion to the degree of authority the legislator has over those to whom he gives law, and the right he has to command. Where there is no authority, there is no right to dictate or command any thing; and whatever is in such a case declared or proposed by one being to others, it has nothing of the nature of law, but is only an exhortation or entreaty, which an equal or inferior, who has no sort or degree of authority over another, may use and practise as well as any one else. The law of God is, therefore, clothed with infinite authority, IN ORDER TO THE KNOWLEDGE OF SIN. 523 even all the authority he has over his creatures to dictate and command. It may be truly and safely said that God cannot make a law which shall be attended with less authority, less than even all the authority he has, as it is impossible he should be divested of it, or lay it aside in any instance, or in the least degree ; and that this authority is infinite, or beyond all bounds or limits, is most demonstrably certain. God is infinite in his being and greatness, in his excellence and worthiness, in his superiority to the creature, and so in his right to dispose of and dictate to him. If that which gives him authority, or that wherein his authority consists, is infinite, then the authority itself is infinite ; that is, it is so great that it is beyond all limits, and is infinitely more and greater than the authority of any finite being can possibly be. And hence the law of God becomes infinitely binding, and the violation of this law in the least instance may truly be said on this account, and in this view, to be infinitely wrong, and so the crime of it to be infinitely great. For the transgression of any rule or law must be more or less criminal according as the authority of the legislator is greater or less, because the obligation to obey it must bear a proportion to this ; and the crime of every transgression is greater or less, in proportion to the degree of obligation the sinner is under to the contrary. If any being has ten degrees of authority over another to com- mand and give law to him, and no more, then he to whom the command is given is under ten degrees of obligation to obey, and his refusal to do it will have ten degrees of criminalness in it and no more; and if he is under law to another being who has a hundred or a thousand degrees of authority over him, but yet a limited authority, he is under ten or a hundred times greater obligation to obey him than he is to obey the other ; so his crime in not obeying will be ten or a hundred times greater than in the other case, though it will yet be a limited or finite crime. But if another being gives law to him who has authority beyond all possible degrees or limits, i. e., truly infinite authority, his crime in disobeying, in this case, will also exceed all degrees or limits, and be really and properly infinite. This law of which I am speaking consists in two main branches ; one points out our duty to God, and the other our duty to our fellow-creatures and to ourselves. This is all con- tained and expressed in the law of the ten commandments, published to the children of Israel by God from Mount Sinai, and afterwards wrote by God himself on two tables of stone, and laid up in the ark, which was placed in the holy of holies, under the mercy seat or propitiatory. The first four of these 524 THE KNOWLEDGE OF GOD's LAW NECESSARY express our duty to God ; the last six our duty to our fellow- creatures. And this law is all summed up in the most com- prehensive manner, by our divine Teacher, in the following words : " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. And thou shalt love thy neighbor as thyself." (Matt. xxii. 37-39.) The law of God, then, requires nothing but love — love exercised in a perfect manner and degree, and expressed in all possible proper ways. In this the whole of the duty and obedience of moral agents consists. Let it be further observed, that a penalty is annexed to this law, which consists in a threatening to the disobedient. This is essential to a law. Whatever rule or directory is proposed and set up without any threatening to him who disregards it, so that he exposes himself to no more evil of any kind by transgressing it than by the most strict observance of it, cannot have the nature and force of a law. It has been just observed that authority is essential to law, so that where there is no au- thority there can be no law ; and that the law must be clothed and enforced with all the authority of the legislator. Now, this authority is exercised and expressed in the threatening to the disobedient, and cannot possibly be expressed in any thing else, or in any other way. That rule which carries not in it a threatening to the transgressor is attended or clothed with no authority at all ; no authority is expressed or exercised ; and, therefore, it has not, it cannot have, the nature and force of a law. And this penalty or the evil threatened must be exactly answerable to the authority of the lawgiver and the just desert of the transgressor. The authority of a law lies wholly in the threatening, or appears and is expressed only in that, as has been just observed; and it is in this that the authority of the lawgiver is exhibited. Therefore, the greater and more sacred the authority of the legislator is, the greater and more dreadful must be the punishment threatened; and this will proportion the punishment of the crime ; for, as has been shown, the crime of the transgressor of a law is greater or less according to the degree of dignity and autliority of the lawgiver. IC a legisla- tor should annex a threatening to his law which is not answer- able to his sacred authority and worthiness to be obeyed, and so not equal to the crime of disobedience, he would so far lay aside or divest himself of his own proper character by not asserting and acting up to it; and the law would be so far un- becoming of him, and not agreeable to the truth and reason of things, and so not perfectly right and excellent. It is, there- fore, certain that, whenever a legislator will assert and maintain IN ORDER TO THE KNOWLEDGE OF SIN. 525 his proper character and authority, he must threaten disobedi- ence to his command with a punishment exactly answerable to his character and authority, so that this shall be properly and fully expressed in the threatening. Neither a greater nor a less punishment must be threatened ; for to threaten and in- flict a greater punishment would be unjust and tyrannical, and to threaten and inflict a less would be injurious to his own character, contrary to the reason and nature of things, and many ways hurtful to the subject. Therefore, the penalty of the law of God must be infinite ; the punishment threatened to the sinner must be an finfinite evil, something infinitely great and dreadful, as the dignity, majesty, and authority of the lawgiver are infinite. Any thing less than this would be infinitely too little for the most high God to threaten, infinitely too mean and low for him ; for, to threaten sin against himself with a finite evil only, would be, in effect, to dethrone himself, and renounce his proper charac- ter and authority more, yea, infinitely more, than the greatest earthly monarch would do it, with regard to himself, if he should publicly declare that, however much his laws should be disregarded and trampled upon by his subjects, they should be exposed to no evil by their rebellion, should have his favor, and enjoy all the benefits of his kingdom to as great a degree as if they were perfectly obedient. For such an earthly mon- arch would, in the case proposed, give up infinitely less than the most high Majesty of heaven and earth would do, by threatening rebellion against his law with only a finite punish- ment ; as this is infinitely less than that which is necessary in order properly to express and maintain his own character and authority. On the whole, it appears, from what has been observed, that the law of God requires perfect, persevering obedience, on pain of eternal damnation. I say, " on pain of eternal damnation ; " for, as the punishment is an infinite evil, it must be eternal, as an infinite evil cannot be inflicted on a finite subject in any limited or finite duration. No less than this is comprised in the curse of God which is denounced against every one who does not persevere in perfect conformity to his law. " For it is written," says St. Paul, speaking of this law, " Cursed is every one that continueth not in all things which are written in the book of the law to do them." (Gal. iii. 10.) This pun- ishment, this infinitely dreadful evil, and not separation of soul and body, or annihilation, is intended by the death which St. Paul says is the wages of sin, (Rom. vi. 23,) and is the same that was threatened to our first parents, if they should transgress God's law. (Gen. ii. 17.) This is the proper death 526 THE KNOWLEDGE OF GOD's LAW NECESSARY of a moral agent, even a separation from all good unto all evil, and that forever. For it is not consistent with the being of moral government that the subjects of it should ever cease to be. This I think may easily be proved ; but I have not time for it now. I proceed to observe, that as this law is founded in the reason and nature of things, is the most exact and perfect expression of the perfections and glorious character of the supreme Disposer of all things and moral Governor of the world, and is perfectly, and, as I may say, infinitely right, so it must take place in its full force and extent, with regard to every creature in the universe that is capable of being under law and moral government. We may be sure God will not release any moral agent from his obligations to this law, as it is most certain he cannot do it consistent with his character as moral Governor of the world. This law, therefore, stands firm as mountains of brass, as the pillars of heaven. It stands forever the same most perfect and glorious law, sure and un- shaken as the kingdom of God itself, and will no sooner be removed ; for to remove or disannul this, is to destroy God's moral kingdom. It is easier for heaven and earth to pass or be dissolved than one tittle of this law to fail. (Luke xvi. 17.) The righteousness of it is everlasting, and God hath founded it forever. (Ps. cxix. 144, 152.) This law cannot be repealed, set aside, or abated ; not the precepts of it, for nothing is re- quired but what is perfectly proper and right ; nor the penalty, for this is an essential part of the law, and is perfectly equal and right; and to set this aside, in whole or in part, is just so far to destroy the law, and even to contradict and efface the divine character, as has been shown. Jesus Christ did not, therefore, come into this world and assume the character of Mediator in order to get this law re- pealed or abated, as many have very absurdly and wickedly believed and taught. So far from this was his design, that he came to " magnify the law and make it honorable," agreeably to the ancient predictions concerning him. And in this his merit and righteousness consist, by which sinners obtain par- don and salvation through him. He warned all against such a notion as this when he first entered on his public ministry. " Think not," says he, " that I am come to destroy the law or the prophets ; I am not come to destroy, but to fulfil." The law was, indeed, in the way of the sinner's salvation, and this was the ground of the necessity of the incarnation, sufferings, and obedience of the Son of God. But this was not to take the law out of the way, by setting it aside ; but to fulfil it, to obey it, and suffer the penalty of it instead of the sinner, so IN ORDER TO THE KNOWLEDGE OF SIN. 527 that the law might be as much regarded and honored as if the curse had fallen on the sinner ; and that God, the supreme Lawgiver, might be just, just to his own character and law, and yet justify the ungodly,'the infinitely guilty and ill-deserving sinner who believeth in Jesus. The unbeliever, the Christless sinner, is as much under the law and curse as if Christ had not come into the world, and there had been no Mediator between God and man. He who believeth not in Christ, is not so united to him, and is not in him, as that his merit and righteousness, which consist in what he did and suffered to maintain and honor the law, may be properly imputed to him, or reckoned to his account; he is under condemnation, and the wrath of God and curse of his law are as much upon him as if there had been no Savior. (John iii. 18, 36.) And believers in Christ, or true Christians, are as much under the law, as a rule, as ever they were; and under as great obligations to a perfect conformity to it as any others, or as they ever were. And every thing in them which is short of perfect holiness, or perfect obedience to this law, considered in its utmost strictness, is perfectly inexcusable, and as crim-^ inal in them as if they were not believers in Christ ; yea, much more so, for the superior discerning, light, and advantages they have, and the peculiar favors and privileges bestowed on them, do vastly increase their obligations to perfect holiness, and so render every degree of opposition, or want of perfect conformity to the law of God, immensely more criminal than they are in others. The law, considered in its greatest strict- ness, as requiring absolute perfection, is as much a rule to them as ever, and is the only rule or law they are under ; and Christ did not design to deliver them from obligations to per- fect obedience to this law, but, as has just been observed, is the occasion of greatly increasing them by what he has done for them. Christ has, indeed, made atonement for all their sins against this law which they have committed, or ever shall commit ; and so has delivered them from the curse of the law, being himself made a curse for them ; so that they are, in this sense, "not under the law, but under grace." (Rom. vi. 15.) They are not under the curse of the law, nor exposed to the infinitely dreadful punishment threatened; but they are completely delivered from this by a free pardon. But this has not taken off their obligations to obey this law; so far from it, that it has greatly increased them. Jesus Christ is not dis- posed to bring the law down to them, or release them from obligations to obey it; but designs, and is engaged, to deliver them from all sin, and bring them to a perfect conformity to 528 THE KNOWLEDGE OF GOd's LAW NECESSARY this law, as that in which their redemption and happiness will very much consist. Let us now consider why, and in what sense, the knowl- edge of this law of God is necessary in order to the knowledge of sin. And here the matter is so plain that there is need of but little to be said in order to make it sufficiently evident. If this law is the rule of man's conduct, of all his exercises and behavior, so that he is sinful, or not, just in proportion as he conforms to this law, or does not, thezi he cannot possibly judge of his own character, and determine whether he is a sinner or not, if he is perfectly ignorant of this law ; and he must be ignorant of his own sinfulness, however great a sinner he is, just in proportion to the degree of his ignorance of the law he is under. Sin is the transgression of the law; there- fore, where there is no law, there is no sin ; and he who has no idea, no apprehension or knowledge of law, has no idea of sin, and it is impossible he should ; and every person's notion of sin will be according to his notion of the law. If he thinks God's law requires that which it does not, he will jvidge that ,to be sin which in truth is not so. If he thinks the law he is under does not require what it really does, he will look upon that to be no sin which in truth is so ; and so far as he sees not the ground and reasonableness of the law, he will be igno- rant of the crime or real sinfulness there is in transgressing it. If he is ignorant of the excellence, worthiness, and authority of the lawgiver, and so sees not the excellence and glory of the law, he must be blind to the true turpitude and odiousness of sin, and can have no true idea of it. For the more clear illustration of this point, it may be ob- served, that there is a threefold knowledge of the law, and an answerable different knowledge of sin. There is what may be called a speculative knowledge of the law, which is attended with an answerable knowledge of sin. Men may have, in a great measure, right speculations with re- spect to the law of God and sin. They may reason and judge right about the strictness, extent, and reasonableness of God's law, the obligation they are under to obedience, their total de- pravity, and destitution of conformity to this law, and the infi- nite evil or crime there is in all sin, etc., — I say, men may enter far into speculations on these things, and reason clearly and very well upon them, and yet their hearts not be at all affected with them. They may feel themselves so uninterested in the matter as to give themselves no trouble about it in this view, but live at ease, and, with the greatest carelessness and stupid- ity, run on in sin with greediness. The many sad examples of this render what is here asserted indisputable. IN ORDER TO THE KNOWLEBGE OF SIN. 529 There is a further knowledge of the law of God, and so of sin, which unregenerate persons may have, by having their consciences awakened up to attend to these things in some measure as realities, and with particular application to them- selves. They now find themselves greatly interested in this matter. They feel themselves condemned by the law, and under the curse of God, against whom they have always re- belled, and have such a view and sense of the greatness, majes- ty, and power of God, and the dreadfulness of his anger, and their constant exposedness to be cast into hell, as to fill them with sore distress, even to amazement and horror. And this becomes their great and only concern, by night and by day, how they shall escape the wrath that is to come. But there is another and quite different kind of knowledge of God's law and of sin, which is peculiar to the regenerate. They discern and have a sense of heart of the superlative excellence and glory of the divine character, by which he is infi- nitely distinguished from all other beings, and feel the obliga- tions they and all creatures are under to love him perfectly with all their hearts forever. They, therefore, see the reason- ableness, extent, and excellence of the law of God in such a manner and degree as implies a hearty approbation and love of it, and say in their hearts, " The law is holy, just, and good." They hence see what sin is. It appears to them infinitely odi- ous and ill deserving, as it is a contradiction to the divine character and law, and heartily hate and abhor it, as what justly deserves God's displeasure and wrath forever. Whatever knowledge of the law and of sin the unregenerate have, it does not imply in it any true sight and sense of the amiableness and excellence of God's law, or of the real hate- fulness of sin ; for they do neither love the law nor hate sin, but, on the contrary, they approve of sin in their hearts, and love it, and heartily oppose and hate God's law ; and as they are blind to this most important and essential article, they may be truly said not to have the knowledge of God, his law, or of sin. Therefore, the Scripture represents them as not knowing God and the things of the Spirit of God. (John iv. 8. 1 Cor. ii. 14.) The regenerate only have the true knowledge of the law of God and of sin ; and it is in the light of God's holy law that they see sin to be what it is. They can, therefore, all say with St. Paul in our text, " I had not known sin but by the law." I proceed to make some useful remarks and reflections, which the subject we have been attending to naturally suggests : — I. Great mistakes and wrong notions about the law are very hurtful and fatal mistakes. They who have quite wrong. VOL.. III. 45 530 THE KNOWLEDGE OF GOd's LAAV NECESSARY ideas of the law of God will have equally wrong ideas of their own character as sinners, and, consequently, wrong ideas of the character of the Mediator and the grace revealed in the gospel. The gospel has such respect to the law of God, and the latter is so much the reason and ground of the former, and so essen- tial to the wisdom and glory of it, that it cannot be under- stood by him who is ignorant of the law ; and, consequently, our idea and apprehension of the gospel will be erroneous and wrong just so far as we have wrong notions of God's law. The character of a Mediator is necessary, excellent, and glori- ous only in this view and on this supposition, that the law of God, which requires perfect persevering obedience, on pain of eternal damnation, is unchangeably right, just, excellent, and glorious, and, consequently, sin infinitely criminal and odious; for the most essential part of the character of the Mediator con- sists in his honoring this law, and making atonement for sin. He, therefore, who does not believe there is any such law, or does not view it in this light, and so does not see sin in its true demerit and hatefulness, cannot possibly understand the gos})el, but must be blind to the true wisdom and glory of it. This has been, and now is, the sad case of multitudes under the gospel. They hope and expect to be saved by Christ; they speak much of the grace of the gospel, and the wonderful mercy of God to sinners ; but they at the same time are igno- rant of the divine law, and never were reconciled to it as ho][y, just, and good ; so never saw sin in its true odiousness and ill desert. Let such rise as high as they will in their admiration of gospel grace, and, though they are affected even to raptures, they are wholly ignorant of the true grace of God, of their need of a Mediator, and of the way of salvation by him. So important are the right notions of the law. He who fails here must be in darkness with respect to the whole system of re- ligious truth ; the true gospel will be hid from him ; and to him Christ crucified will be nothing but a stumbling-block, and the most perfect foolishness. There are many who speak out and say, " We do not believe there is now any such law binding on men which requires perfect obedience on pain of eternal damnation. This law is wholly set aside by the gos- pel, and we never were under it, nor indeed would it be just in God to hold us to it. Christ — blessed be his name! — has introduced a more mild dispensation, so that we are now not under law, but under grace." But, pray, what grace is there in abolishing and freeing you from a law which you never could be justly under, and which, therefore, ought in justice- to be set aside ? And what need of a Mediator to die, to deliver you from this law and introduce a more mild dispensation ? IN ORDER TO THE KNOWLEDGE OF SIN. 531 Must there be so costly a sacrifice to induce the great Law- giver to give up that which he could not justly insist upon, it being in itself unreasonable ? But if it is in itself reasonable, being founded in the reason and nature of things, it cannot be given up and abolished on any consideration whatsoever. Surely such, however they may " desire to be teachers of the law, understand neither what they say, nor whereof they affirm." (1 Tim. i. 7.) When will such horrible jargon and blasphemy be banished from the Christian world ? How far are such from knowing their own character as sinners, and the true grace of the gospel whereby the sinner is saved! And suffer me to add here, a hearty submission to, and acqui- escence and delight in, the law of God, rightly understood, and so a true hatred of sin, must take place in order to any degree of true approbation of the gospel and faith and trust in Christ. For so far as we are from approving of the law of God in our hearts, and a sense of the hatefulness and ill desert of sin, just so far shall we always be from being pleased with the atone- ment of Christ, rightly understood, in which the law is set up and honored as most excellent and glorious, and sin is con- demned in the highest possible degree, and its infinite odi- ousness and ill desert set in the most clear and striking light imaginable. Indeed, this approbation and sense of heart is implied in a true idea and knowledge of the law in its excel- lence and glory, and of sin in its true odiousness and ill de- sert ; for the very idea of beauty and excellence consists in a sense of heart, and is itself a pleasedness with that beauty and dehght in it; and there can be no distinction between seeing the true hatefulness of an object and hating it.* * Hence it appears of great importance that the law should be preached up, and kept in view, as this is absolutely neces- sary in order to give a right idea of the gospel. Many public teachers and professed preachers of the gospel grossly fail * Thus evident is it that the sinner who comes to Christ for salvation comes as a true penitent, and that repentance, which most essentially consists in a sense of heart of the true odiousness and iU desert of sin, is not only implied in faith in Christ, but is necessary in order to this faith ; and the former takes place before the latter, as there must be the knowledge and approbation of the divine character and law, and a sight and sense of the ill desert of sin, before there can be any true knowledge of tlie Mediator and faith in him. Thus it is only the humble, contrite, broken-hearted penitent who is revived and com- forted by Christ, as none but such ever did, or ever will, know his true character, or are prepared to receive with approbation and joy the good news lie pro- claims. This is so plain and demonstrable that it may be reasonably concluded that many who have objected against the notion that repentance towards God is antecedent to faith in Christ, and before it, as being heretical and absxird, have done it through some misunderstanding of the matter. There are those who zealously contend that a sight and belief of the grace of G-od through Christ, and a view of God as reconciled to the sinner by him, 532- THE KNOWLEDGE OF GOD's LAW NECESSARY here. They never, in all they say, bring the law of God into view, but always keep it out of sight. And it is not uncom- mon for them to say many things which are directly, or, in fair construction, in opposition to God's law, rightly under- stood. They who are so unhappy as to sit under such teach- ers never will have the true knowledge of sin, or understand the gospel of Christ, if they learn no more than what they are taught by them. Whatever they may say in favor of the gospel, and however much they may seem to magnify the grace of God, using many high-sounding phrases and pathetic expressions, they are, in truth, words without a meaning, and convey no proper idea of the true grace of God ; and the real gospel of Christ is overlooked and neglected. It is impossible there should be any solid superstructure on the sandy founda- tion on which they build.* II. The foundation of all the great and hurtful errors, with respect to the gospel, which take place in the Christian world, is ignorance of God's law, and mistakes about it. If all were agreed and right in their sentiments about the law of God, and would be consistent with themselves, they would soon be agreed in all the important truths of Christianity, and an end would be put to most of our disputes about the doctrines of the gospel. This remark may be illustrated by instancing a few particulars. If all men commence moral agents under this law, which requires perfect, persevering obedience, on pain of eternal de- struction, and all do certainly and infallibly transgress this law as soon as they become moral agents, and fall under the curse of it, — so ^are eternally undone, unless they are delivered by undeserved sovereign grace, and all the children of Adam have been, are, or will be, in this state, — then all came into the world in as miserable a state and condition, and their existence is as infallibly connected with eternal ruin, as if they had fallen in is the first and only thing that begets love to God and his law, and repentance of sin, and that it is impossible that the sinner should be reconciled to God and the divine law in any other view. I leave the attentive reader to observe and reflect upon the absurdity of such a notion. It is certain to a demonstra- tion that tlicy who arc not heartily reconciled to God and his law, and do not hate sin and abhor themselves for it, do not know, and are not reconciled, to the grace of God tlirough Christ. Nor can they attain to the latter if not first brought to the former, but will remain eternal enemies to both. They, therefore, ■who have never been reconciled to God and his holy law in any other way but by first seeing and believing in the grace of God through Christ, are yet ignorant of the true grace of (jod, and enemies to it. And all their love to Christ, and supposed reconciliation to God — all their repentance, religious aficctions, and rapturous admiration of tlie love and grace of (iod is nothing but mere enthusi- astic delusion, bottomed on that selfishness wliich is perfect enmity against God. * The reader may find this point more fully illustrated in Bellamy's " Essay on the Nature and Glory of the Gospel," especially in the fiist live sections. IN ORDER TO THE KNOWLEDGE OF SIN. 533 Adam.* And the easiest, most natural, if not the only way to account for this event, viz., the unfailing sin and total ruin of all Adam's posterity, is, that it takes place in conse- quence of the first apostasy, by virtue of a holy and wise con- stitution, which connects the sin and ruin of all Adam's chil- dren with the rebellion of their first father, he being, in this, considered as their moral head and representative. I am con- fident every man will readily see that this is plainly the Bible account of the matter who is fully sensible of the state in which all mankind are by nature considered as under this law. And this is, I think, confirmed by fact and universal experi- ence. Where can the person be found who has right and consistent notions of the divine law, agreeably to the repre- sentation that has now been given of it, who is not full in the belief of the doctrine of original sin? And why should he not believe it? What will he get by opposing this doctrine? All the children of Adam are as much and as infallibly un- done as if their sin and misery came by virtue of their con- nection with the first sinner. And, by denying the doctrine of original sin, he is left without any satisfactory way of accounting for the universal sin and ruin of mankind, and brings on himself the difficult task of explaining away the most easy and natural meaning of these passages of Scripture which give a plain account of 1 his matter. And they who attend to and believe the nature, spirituality, and extent of the divine law, will not only be convinced that mankind are all sinners, and so in an undone state by nature, but that they are also greatly and totally corrupt, being wholly without any true conformity to the law of God, and altogether under the power of strong inclinations directly contrary to it. When the law comes, it is received and understood in its true import ; the sinfulness of mankind revives and comes into view, and they appear wholly dead in trespasses and sins. The doctrine of justification by faith in Christ, without the deeds of the law, or the sinner's being pardoned and received to favor, not on the account of any virtue or goodness of his own, but wholly out of respect to the merit and worthiness of Christ, to which he is entitled by faith, or his union to Christ, — this doctrine, I say, is established by right notions of the law; so that they who are of the same sentiments with respect to the latter will agree in the former. If the sinner is under a law which considers the least sin as an infinite crime, and, therefore, deserving an eternal punishment, then it is * This matter is very particularly considered and set in a clear light by Edwards, on Original Sui, Part I. chap. i. sects. 1, 2, 3. 45* 534 THE KNOWLEDGE OF GOD's LAW NECESSARY impossible for him who is guilty of sin to have any thing of his own to offer to God that shall recommend him in the least degree ; for he, being infinitely guilty and odious, whatever virtue and holiness he may afterwards have, it can in no de- gree countervail his guilt, or be reckoned in his favor, any more than if he had no holiness at all. If, therefore, he has pardon and favor, it must be wholly on account of the merit and worthiness of Christ, which is reckoned to his account, or imputed to him, in consequence of his union to Christ by faith. This doctrine has been greatly opposed in the Christian world, and this opposition has been wholly grounded on ignorance and mistakes with respect to the law of God. Therefore, St. Paul, when he undertook to establish this truth, " that a man is justified by faith, without the deeds of the law," and con- fute the opposers of it, in his epistles to the churches at Rome and Galatia, does it chiefly by bringing this law into view.* Again : they who understand the law of God, and are recon- ciled to it, must, of consequence, be reconciled to the doctrine of God's decrees, as they respect the eternal state of mankind. For if all men are naturally under a constitution and law, * There are some who loudly proclaim against the notion of the sinner's exercising any virtue or real holiness antecedent to his justification, and in order to it, as this seems to them to be inconsistent with mere free grace, in the pardon and justification of a sinner, and lays a foundation for his boasting ; so must be pleasing to his native pride, which is certainly most contrary to the gospel, as that is suited, in the highest degree, to exalt free grace and humble man. They, therefore, zealously contend that the faith wliich justifies has no moral goodness in it, and that the sinner is justified antecedent to any holy exercises of heart ; and represent those who hold that the sinner must have a new heart, even a penitent, humble heart, a heart to love God and his law, an- tecedent to his pardon and justification, and in order to it, as all this is im- phed in that faith by which the sinner is justified, — they represent such, I say, as legalists, fiattering the pride of man, and enemies to the true grace of God. It will be observed by the carefvd reader that I have here placed the doc- trine of the justification of a sinner by free grace, through faith, in a different light, and on a difi'orcnt footing, from these divines, viz., on the infinite evil of sin, grounded on the worthiness and authority of God, which is expressed in the divine law. In this view the sinner, he who has once broken the law of God, is so infinitely odious and ill deserving, that whatever virtue he exercises, either before or after he has sinned, it can be of no account or availHo recom- mend him in the least degree, or be reckoned in his favor any more than if he was wholly without any goodness. He is still, in himself considered, as guilty and unworthy, and as much under the curse of the divine law ; therefore, is just as ungodly in the view of law, which is God's view and judgment of the matter, and is according to truth, and stands in as much need of free grace as if he was wholly without any holiness, and is as much without all ground of boasting as any sinner can be. The plain reason of this is, his sin and guilt are infinite, and his virtue finite. Therefore, the latter cannot in the least degree tiounterbalance the former ; and is of no more avail, and has no more influence to remove his guilt and take off the curse, tlian nothing at all. That virtue which, in a creature who has no sin, would be acceptable and recommend him to the favor of God, is, in the sinner, of no avail to this, and renders him no more acceptable than if he was wholly without it ; because it is all swallowed IN ORDER TO THE KNOWLEDGE OF SIN. 535 according to which they are infinitely guilty and ill deserving, so that they may most justly be cast into eternal destruction, and if any are saved it must be by mere undeserved sovereign grace, then they are in the hands of a sovereign God, who has a right to determine whether he will save any of them ; and if any, who he will save, and who he will leave to perish in their sin and ill desert. If all are justly under the curse, God may justly leave whom he will to perish. His bestowing undeserved sovereign mercy on some lays him under no obli- gation to others. And it belongs to him to order this matter, and make the distinction, and dispose of his undeserved, for- feited favors as he pleases. If God neither is, nor can be, under any obligation to sinners, but may justly cast them all into hell forever, all will readily grant he has a right to do what he will with his own, and give his grace to whom he will, while he with- holds it from others. Therefore, if any one objects against the decrees of God, in his sovereignly determining the eternal state of the children of men, and in appointing him in particular to destruction, his objection is wholly grounded on a supposition that he is not justly treated, but God is hard and cruel in thus disposing of him, and that he has some right and claim to some- thing better. Whenever he can be brought to give up this point, up and lost in his infinite guilt and odiousness, being infinitely outweighed by that, so that, in connection and in comparison with it, it has no weight, and can be of no account : all its influences are perfectly lost and destroyed by his sin. And on this ground only can the doctrine of justification and salvation by free grace, through faith, without works, be established and vindicated, and all boasting be wholly and forever excluded, and the sinner effectually humbled. For if the virtue of a sinner does in any degree recommend him to God, so that he, by reason of this, stands in less need of free grace than if he had none, then, whenever he becomes virtuous, whether before justification or after, he has some ground of boasting, and has a worthiness of his own to recommend him to the divine favor and rewards, so has less need of the merit and right- eousness of Christ the more virtuous lie is. Therefore the Christian, who aU acknowledge has some virtue, hath whereof to glory; has something of his own to recommend him to God ; and the more he increases in holiness, the less need he has of the merit of Christ, and the less indebted he is to free grace for salvation. I have' often wondered that they who make the objection above do not see "where the principle they go upon will lead them, if followed in its genuine consequences. K the virtue of a sinner does in any degree recommend him to favor, and render him more worthy of it, or less ill deserving, — wliich is the maxim they found their objections upon, — then sin is not an infinite evil, so docs not deserve an infinite punishment. And then there is no need of an iufimte atonement and infinitely meritorious righteousness, in order to the par- don and salvation of sinners, so no need that the Mediator should be a divine person ; or, rather, no need of any Mediator at all : so we are soon landed in Deism. Nor can we stop here ; for the denial of the infinite evil of sin is, in effect, a denial of the existence of the infinitely perfect and glorious God, and will therefore carry those that follow it in its true consequences into all the absurcities and horrors of atheism itself. Thus important is the doctrine of the infinite evil of sin. To give this up, 536 THE KNOWLEDGE OF GOd's LAW NECESSARY and feel he deserves eternal destruction, all his objections against the divine decrees will subside. And this will be the case whenever he submits to the law of God, as holy, just, and good. Nothing, therefore, is wanting, in order to silence all clamor against the doctrine of God's decrees, but to have the law of God understood, so as to give a true knowledge and conviction of sin. So far as this takes place every mouth will be stopped, God will be justified, and righteousness ascribed unto him, while he has mercy on whom he will have mercy, and leaves whom he will in their rebellion and impeni- tence, to sink down to eternal ruin. III. We hence learn why the Mosaic dispensation was so contrived in the whole of it as to exhibit the law of God in a most clear and striking fight. It is said, " The law was given by Moses ; but grace and truth came by Jesus Christ." (John i. 17.) Though gospel grace, or the way of salvation through a Mediator, was re- vealed by Moses, yet this was done in a dark and faint man- ner, by types and shadows ; the law in all its strictness and glory, as a covenant of works, was held foremost and exhibited in the clearest light, and the whole of the revelation given by Moses was, on design, calculated to manifest what God's law is to give Tip Christianity. And if it is admitted, the objection above men- tioned falls to the ground. The necessity of the sinner's exercising virtue antecedent to his justification, and in order to it, is not because he needs any worthiness of his own, or can have any, but because by this alone can his heart be so united to the Mediator as to be the proper ground of his being looked upon and treated as so far one with him, as that his merit and righteous- ness may be properly imputed to him, or reckoned in his favor, so as to avail for his pardon and justification. It is, perhaps, Avorthy to be particularly observed here, that the sinner's vir- tuous exercises, which are necessary in order to his justification, consist sum- marily in a sense of his own infinite unworthiness and ill desert in God's sight, grounded on a conviction and sense of heart of the excellence and worthiness of the divine character and law, and of his need of the most free, sovereign, and infinite grace, in order to his pardon and salvation ; and a real willingness to be thus beholden to free grace, and receive all he wants from God as from a sovereign benefactor, being in himself infinitely miserable, vile, and ill deserving. Such feelings as these, surely, have no tendency to obscure the grace of God, or make the sinner senseless of it, and dispose him to exalt and trust in him- self; for they consist in directly the contrary, even in the sinner's acknowledg- ing and exacting divine grace and abasing himself. And the more fully the sinner comes into such views and exercises, the more is God's grace honored and exalted by him, at the greater distance is he set from pride and boasting, and the more is he humbled. The gospel is contrived and planned to abase man, and exalt and honor free and sovereign grace. Therefore, whenever the sinner understands it, and submits to the truth contained in it, and has his * heart formed, and exercises himself according to them, he is effectually hum- bled, and free grace is by him exalted. And it is no matter how soon he comes to these views and exercises ; for he never will be humbled and disposed to trust in and exalt free grace till he dies. And if his coming to these exercises before he is justified is inconsistent with free grace in his salvation, so is his ever exercising virtue as long as he exists. IN ORDER TO THE KNOWLEDGE OF SIN. 537 is, and was, therefore, given in the form of a covenant of works, law being most visible and the outward form of the whole, and what of gospel grace was revealed was couched, and as it were hid, under this cover of law, or a covenant of works. On this account it may be called a legal dispensa- tion ; and in this view I suppose it is that St. Paul, in his epistles, so constantly calls this revelation and the Mosaic dis- pensation the laiv. It was of great importance and necessary that the law of God should be thus revealed, in order to prepare the way for a more clear and full revelation of gospel grace which was made by Jesus Christ. Yea, the grace of the gospel could not be revealed in all its greatness and glory in any other way. The law must be first extant in all its strictness, extent, and glory, and must be well understood, in order to men's knowing their own character as sinners, and understanding and embracing the way of salvation by grace through a Mediator. IV. What has been said on this subject may help all who are inquiring to determine whether their religion is of the right kind or not. Has it had its foundation in the knowledge of God's law? Has this given you the knowledge and conviction of your own sinfulness, and of the dreadful state you are in as a sinner? Persons may have a great deal of solicitude about their souls and their eternal state, and have a great deal of religion, such as it is, and yet be quite ignorant of the law of God, and so have no true conviction of sin. This seems to have been the case with the young man who came to Christ with this im- portant question, " What shall I do that I may inherit eternal life ? " He appeared to be greatly engaged about his eternal interest, but at the same time manifested himself to be quite ignorant of the law of God, and so of his own true character. Many have appeared to be in great terrors and distress about their souls and a future state, for a time, who have had no true conviction of sin by the law. They are not able to give any distinct and intelligible account of the ground of their concern. There have been many of this sort in times of great and gen- eral awakening and solemn attention to the things of religion ; they, by hearing terrifying preaching, or seeing others in great distress about their souls, or from some other cause, are them- selves terrified with fears they shall go to hell ; but if they are 'examined, they cannot give a rational account about the matter, and all their apprehensions about sin and hell seem to be con- fused and imaginary. After they have continued in these terrors for a while they receive light and comfort, as they call 538 THE KNOWLEDGE OF GOD's LAW NECESSARY it ; and this is as confused and imaginary as their preceding terrors were. It is all without any true knowledge of the law, sin, the character of the Mediator, and the way of salvation by him. No wonder if the religion which has such a foundation and beginning issues in mad enthusiasm, or a careless, im- moral life, or both. But let us proceed in the inquiry. Has the law come, and, in the light of this, have you seen your own character, and been convinced of sin ? Have you been convinced that you was nothing but sin, guilt, and vile- ness ? that you are by nature totally corrupt, and wholly with- out any good thing? All who have the knowledge of God's law fall under this conviction ; and they who never see them- selves in this light may depend upon it, that they have not been truly convinced of sin, and are ignorant of themselves in a degree which is inconsistent with true religion. Have you been brought to see and feel yourselves wholly to blame for every thing in you that is not perfectly conformed to God's law, or for every thing short of perfect holiness — that you have no excuse for not obeying God's law perfectly Z And is it become easy and natural for you to take all the blame to yourselves ? Many appear not to be brought to this, and so not to have the true knowledge of their sinfulness. They say, " We can do nothing of ourselves. We are poor, weak, impotent creatures, ant. can do nothing any further than God assists by his Spirit."' And though this is in a sense true, yet they evidently speaii of this as some excuse to them for not being perfectly holy, or not living in a high degree of the exercise of faith and holiness. Such have not the true knowledge of God's law, and have not been convinced of sin, as God's people are. Man is under no inability to come up to all that God's law requires which, in any degree, abates his obligation to perfect holiness, or aftbrds the least excuse for the want of it. The true Christian takes all the blame to him- self for every thing in him that is contrary to God's law, or that is short of perfect holiness. He sees and owns his obli- gation to be perfectly holy, and condemns and takes shame to himself before God constantly for every thing wherein he falls short of coming up to this most perfect and excellent rule ; for he always considers this law as the only rule of his duty. Has the law of God slain you, so that you have found it to be unto death? Have you found yourselves justly under the curse of this law, deserving eternal damnation ? Has it killed all your hopes of recommending yourselves to God in the least degree by any of your own virtue and doings, and cured IN ORDER TO THE KNOWLEDGE OF SIN. 539 you of all such attempts? Thus Paul says it was with him. " I was alive without the law once ; but when the command- ment came, sin revived, and I died." Thus it is with every true Christian. Do you like the law of God, considered in all its strictness and whole extent, and love it, and delight in it as holy, just, and good? (Rom. vii. 12, 22.) Can you say, with the Psalm- ist, " O, how love I thy law I — it is my meditation all the day ? " (Ps. cxix. 97.) This is the character of every good man ; " his delight is in the law of the Lord, and in his law doth he medi- tate day and night." (Ps. i. 2.) Are you disposed and ready to justify God in making and maintaining such a law in the manner he does ? Do you revere, love, and honor the character of the Deity hereby exhibited to your view ? And does the love to this law that Christ hath manifested, and his disposition and zeal to maintain and honor it, though it cost him his life, greatly recommend him to your esteem and love? It was this that recommended him to the Father ; as it is writ- ten of him, " Thou hast loved righteousness, and hated iniquity ; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows." (Heb. i. 9.) And it is this that recommends him to every true Christian. In this his excel- lency chiefly consists ; and in this consist his merit and right- eousness, in which the believer trusts for pardon and accept- ance with God. How evident and certain is it, then, that he who does not understand and love the law of God does not see Christ's excellency, nor know wherein his worthiness and righteousness consist, so does not love him nor trust in him ! Do you long for, seek, and strive after conformity to this law ? Is this the rule you keep in view as the measure of all your exercises and conduct, looking upon yourselves as sinful so far as you are not conformed to this most perfect rule in heart and life, not desiring the law should be abated in its strictness or brought down to you in the least degree, but desiring yourselves to attain to that perfect holiness which it requires, as an essential part of that salvation you trust in Christ for, and knowing and feeling that you cannot be per- fectly happy in any other way, or in any attainment short of this ? This is most certainly true of every real Christian. Such not only love the law of God, and seek conformity to it as the only rule of their duty, but as their happiness ; and the heaven they are seeking for consists chiefly in this, in their view. Do you place all your religious attainments in conformity and obedience to this law ? Do the exercises of your religion 540 THE KNOWLEDGE OF GOD's LAW NECESSARY consist in love to God and your neighbor, and in those things which are implied in this and result from it? By this you may be helped to determine what is the nature of your re- ligion. There are many, it is to be feared, whose religion will appear to be not of the right kind, if impartially tried by this rule. It consists either in self-love or selfishness ; this being the spring of all their exercises and actions, which is as con- trary to the love of God and our neighbor as darkness is to light, or as sin is to holiness ; or it consists wholly in some extraordinary impulses and agitations of mind, or a set of re- ligious exercises and experiences, as they call them ; in great discoveries and high flights of affection, joy, etc., which, when examined, appear to have nothing of love to God or to man in them, so have no real conformity to God's law, or any tendency to it. When a person's religious exercises and ex- periences appear to be of this kind, especially when this is ap- parent in the fruit, they not leading to, and issuing in, con- formity to the law of God in life and conversation, we may depend upon it his religion is all wrong. Do you grow in a sense of your own sinfulness ? This is always the case with true Christians, who have the knowledge of sin by the law. As they increase in a discerning and sense of the excellence and glory of the divine character and law, they see more and more of their own true character as sinners ; and are hence led to see more of the depth, strength, and ex- tent of wickedness in their hearts, as it discovers itself in its various actings. They are constantly making progress in dis- coveries of this kind, and growing in a sense of the sinfulness of every sin — see more and more of its infinite odiousness and ill desert. There are many professing Christians who talk and act as if they thought they had done with conviction of sin as soon as they became Christians. All the conviction of sin they have any notion of is something which preceded their supposed conversion ; and since that they have had very little sense of sin or concern about their own sinfulness. It is not so with the true Christian. When he first commenced a Christian, he began to see his own sinfulness in a true light, and all that went before was a very deficient, partial convic- tion, and is nothing compared with this. And conviction of sin has attended and kept pace with all his religious exercises and attainments. Therefore, while the hypocrite, or the pro- fessor who is not truly converted, is bloated, lifted up, and proud, and grows in a high esteem of his own excellence and attainments, being ignorant of his own true character, the real Christian, as he makes advances in the knowledge of IN ORDER TO THE KNOAVLEDGE OF SIN. 541 God and his law, is constantly growing less, more mean, odious, and ill deserving in his own eyes, and sinking down, in a growing sense of his own infinite vileness and ill desert; viewing himself as all over defiled and abominable; con- demning, abasing, and abhorring himself, and repenting in dust and ashes. V. This may serve as matter of awakening and warning to impenitent, Christless sinners. The strictness and extent, the importance, unchangeable excellence and glory of the law you are under, and which you have broken, and the infinite dreadfulness of the punishment included in the curse of it, conspire to admonish you of the sad and dreadful case you are in. How many and how great must your sins be ! You have hitherto done nothing but transgress this law in all your exercises and conduct. The number of your sins is so great, it exceeds all account. And how amazingly aggravated are all your sins, which have been committed under such light and the offers of the most won- derful mercy ! What amazing wrath and vengeance hang over your heads continually ! What astonishing aggravated damnation are you constantly exposed to fall into I And con- sider the impossibility of your escaping, in the way in which you are. The law of God will not, cannot, be set aside; it must have its course, though you and thousands more perish most dreadfully forever. O, be entreated to consider yourselves, and take warning, and flee from the wrath to come. There is but one possible way of escape — even flying to Jesus Christ, the Mediator, who has been made a curse, that he might deliver sinners from it who fly to him for refuge. He now, as with open arms, invites you to come and put your trust in him for pardon and salva- tion. If you will hearken to him, he shall te made of God unto you wisdom, righteousness, sanctification, and redemp- tion. (1 Cor. i. 30.) He will be " as a hiding-place from the wind, and a covert from the tempest." (Isa. xxxii. 2.) Then may you say with confidence and joy, " In the Lord have I righteousness and strength ; " for in the Lord shall all the seed of Israel be justified, and shall glory. (Isa. xlv. 24, 25.) VI. Let us all be hence excited to attend to and study the law of God with application to ourselves. This is the law which is written on the heart of every Chris- tian, in the knowledge and view of which he exercises himself in Christian holiness. This is the rule of his life, and in the light of this he sees his own natural face, and is humbled, and exercises faith in Christ and every Christian grace. And VOL. III. 46 542 THE KNOWLEDGE OF GOD's LAW NECESSARY, ETC. SO far as the law of God is overlooked and neglected, just so far is all true Christianity overlooked and lost. Let us, then, carefully and constantly look into this perfect law of liberty, and continue therein. If in this way we are not forgetful hearers of the word, but doers of the work, we shall be blessed in our deeds. (Jam. i. 25.) SERMON II. THE CAUSE, NATURE, AND MEANS OF REGENERATION. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. — John i. 13. In the words preceding these, we are told in what way per- sons become the sons of God, viz., by receiving Christ, or be- lieving on his name. It is by virtue of their union of heart to Christ the eternal Son of God, which consists in cleaving to him and trusting in him, in the character of Mediator between God and man, that they are received into the relation of sons, and made heirs of God, and joint heirs with Jesus Christ. In the text we are told by whom they who thus become the sons of God are brought into this state of union to Jesus Christ and made to exist in this relation, or who is the cause or author of their thus receiving Christ or believing in him, by which they become the sons of God,which is here called a being' born. When a child is born into the world, there is some cause of this production, this living, perfect child; so, when any per- son becomes a new creature, and in a sense enters into a new world, even into the kingdom of God, by believing on the name of Jesus Christ, there is some agent which is the cause of this. " God hath made of one blood all nations of men," (Acts. xvii. 26 ; ) that is, he hath produced all nations by natural descent from one man. The evangelist here tells us that the birth he speaks of is quite a difierent thing from this ; it is not pro- duced by natural generation or descent from father to son ; it does not thus run in the blood, and is not transmitted from generation to generation in this way. Men do not become the sons of God, they are not regenerated, and do not become be- lievers in Christ by any thing derived from their natural par- ents, by their descent from them, and near relation to them, by which the blood of the parents does, as it were, run in their veins. The piety or holiness of the parents has no influence 544 THE CAUSE, NATURE, AND MEANS OF REGENERATION. or hand in this production, as a cause ; it does nothing towards regenerating, or i)roducing faith in the child. The child of the most holy parent is by nature as corrupt and as far from this birth, and always will be so, without some other cause or influ- ence, as are the children of the ungodly. In this assertion there seems to be a particular design to contradict and oppose a then prevailing notion among the Jews — that they were the sons of God by blood, as they were the children of Abraham. Of this they boast to our Savior, and say that they were Abraham's seed, and, therefore, that God was their father; as if by being the children of Abraham they were the sons of God. (John viii. 33, 41. Rom. viii. 1-9. Gal. V. 17.) In opposition to this notion of theirs, John Bap- tist says to them, " Begin not to say within yourselves. We have Abraham to our father ; for I say unto you, that God is able of these stones to raise up children unto Abraham." (Luke iii. 8. 1 Cor. ii. 14, 15.) Nor of the ivill of the flesh. By flesh is meant man in his natural, corrupt state, as he is antecedent to regeneration. This is the meaning of fle&h as it is used in many places in Holy Scripture ; which is evident, among other things, by its being frequently put in opposition to the Spirit ; and to be in the flesh, and to walk after the flesh, or to be carnal, is spoken of as directly opposite to being spiritual, having the spirit of Christ, and walking after the Spirit, and as if there was no medium between them. (John iii. 1, 6.) What is here as- serted then is, that persons are not regenerated by any incli- nations, choice, or exertions of their own, while they were in a state of unregeneracy. They do not, by the exercise of their own wills, or by their endeavors, do any thing towards their being born again ; nor do they cooperate in the least degree with the efficient cause. So far from this, that all their incli- nations, and every act of will and exertion of theirs, is in direct opposition to it, for the flesh always lusteth against the Spirit. It is, indeed, as great an absurdity as can be thought of, to suppose that the corrupt, vicious heart does any thing towards its becoming holy, or exercises any will or choice that has the least tendency to it ; as absurd as to suppose that the exercise of perfect selfishness has a tendency to produce benevolence, or that the heart is made better and becomes holy by the con- stant exercise of lust and wickedness. For all the exercises and volitions of the corrupt, unregenerate heart are certainly the exercises of sin. It was, nevertheless, of importance that this should be particularly observed by the evangelist, when treating of this matter ; seeing, however plain it is, and though the contrary is so very absurd, men are ready to imagine they THE CAUSE, NATURE, AND MEANS OF REGENERATION. 545 may be born again by the will of the flesh, or, at least, that by the exertions of their own wills and endeavors they may do something towards it. In this delusion I suppose all men naturally are, and that no man heartily and really gives up this point until he is taught of God. And multitudes of professing Christians do persist in expressly opposing what is here asserted all their days. But of this more will be said, before I have done. Nor of the icill of man ; that is, not by the power and influ- ence of others. No one person is born again by the will and endeavors of others. However pious and wise they are, and how much soever they exert themselves to bring others to ho- liness, they do in no degree produce the effect. If all the angels and saints in heaven and all the godly on earth should join their wills and endeavors, and unitedly exert all their powers to regenerate one sinner, they could not effect it ; yea, could do nothing towards it. It is an effect infinitely beyond the reach of finite wisdom and power. " Paul planted, and ApoUos watered ; but God giveth the increase. So, then, nei- ther he that planteth is any thing, neither he that watereth, but God that giveth the increase," (1 Cor. iii. 6, 7.) St. John, having declared what is not the cause of the new birth, proceeds to say in one word what it is — but of God. God is the only eflicacious agent or efficient cause in this affair. It is all to be wholly ascribed to him. What I propose now is, particularly to inquire into this change here spoken of and called a being; born; to consider the nature of it, and wherein it consists, and especially how, and in what sense, God is the author of it. And, for the more distinct and clear treating this matter, I would observe, that in this change, taken in its full extent, there is the agency both of God, the cause and author of it, and of man, who is the subject of the change. God, by his Spirit, is the efficient cause ; by his agency and influence the change is produced. Man's agency in the affair is in conse- quence of the divine agency and influence, and is an effect and fruit of it, and consists in those views and exercises of heart in which the regenerate repent, turn to God, believe on Jesus Christ, which is comprised in true Christian holiness, or the new creature. The divine agency and operation, which is first, and lays the foundation for all right views and exercises in the person who is the subject, is called by divines regenera- tion. The holy views and exercises of the subject, in which he receives Christ, or believes on his name, is called eonversion, and sometimes active conversion, to distinguish it from that 46* 546 THE CAUSE, NATURE, AND MEANS OF REGENERATION. previous operation and change wrought by the Spirit of God, in which God is the only agent, and man, the subject, does not act, but is perfectly passive. This subject, I conceive, cannot be properly illustrated, and so as to be well understood, without a distinct and particular attention to each of these in their nature, dependence, and connection. This is, therefore, what I would now attempt. First, then, let us consider tiie divine agency, the work of the Spirit of God, by which persons are regenerated or born of God, and which lays the only foundation for conversion or holy exercises in the subject. Concerning this the following things may be observed : — I. The only ground and reason of regeneration, or of the necessity of the regenerating influences of the Spirit of God, in order to men's converting and embracing the gospel, is the total depravity and corruption of the heart of man in his nat- ural, fallen state. By total corruption of the heart, I mean its being wholly without any degree of right disposition or principles that should be a foundation for holy exercises, but altogether under the dominion of a contrary disposition and principle; so that there is no right exercise of heart, but every notion or act of the will is wrong, corrupt, and sinful. If this was not the case with man, there would be no need of his beginning a new kind of life, of his being created anew, and made quite a new creature, by having a new principle implanted in order to his salvation ; there would be no necessity of that work of regeneration of which I am now speaking in order to man's believing on Jesus Christ. Was not man wholly corrupt, he would naturally, as I may say, believe on Christ, without any new, special operation on his heart by the Spirit of God, and would need nothing but to have the disposition and princi- ples which are naturally in his heart strengthened and in- creased by exercise, in order to his salvation. But if this is really the case with man, — if he is so far sunk into corruption that he has not naturally the least degree of disposition to that which is good, but his heart is wholly and perfectly oppo- site to it, — then no possible means and external applications will be sullicient to bring him to the least degree of right dis- position and exercise, or do any thing towards it. This can be eifected only by the power and Spirit of God, which at first created all things out of nothing, and implanted a right dispo- sition in man when he was first made. It is as absurd to suppose that in this case right disposition and exercises do take place in the heart without the all-creating influence of THE CAUSE, NATURE, AND MEANS OF REGENERATION. 547 the Spirit of God, as it is to suppose that the whole world came into existence without creating power, or from no cause at all.* Therefore, since the ground of the necessity of the regenerat- ing influences of the Spirit of God is the perfect corruption and wickedness of the heart of man, he is wholly to blame for being and continuing uiu'egenerate, or for that in which unre- generacy consists. If mankind are under any law at all, and are in the least to blame for any things, they are required to love God with all their hearts, and their neighbor as them- selves ; and are wholly to blame for every degree in which they come short of this, for every defect in their hearts of this kind, and for every degree of contrary disposition. Therefore, to be perfectly indisposed to that which God's law requires, * As the doctrine of regeneration, as I am about to explain it, has its foun- dation in the total depravity and corruption of man in his fallen, unrenewed state, and seeing many things that will be said suppose this to be a truth, it may be proper in a marginal note to produce some of the evidence there is of tliis, ■\^■hich was omitted in the sermon, as time would not allow of a particular attention to it. As true holiness consists summarily in disinterested, kind affection to other beings, God and the creature, or in true love and benevolence to being in gen- eral, 60 sinfulness or corruption of heart summarily consists in the want of benevolence, and that which is directly opposite to this, to wit, selfishness, or, as it is sometimes called, seJf-^love ; by which a person regards and seeks his own private, separate interest, without any true disinterested regard to others. This selfishness is the root and essence of every thing sinful and wrong in the heart ; therefore, to be wholly without disinterested affection or benevolence to others, and perfectly selfish, or altogether under the government of self-love, in every exercise and action, is to be wholly corrupt. According to this state of the case, it appears that many who oppose the doc- trine of the total depravity of man, and insist that all men are virtuous in some degree, do, at the same time, really grant the thing they seem to oppose, and even all they contend for whom they mean to confute, for they allow that self- love is the highest principle from which men naturally act; and all the virtue they contend for consists in selfishness, and is, therefore, nothing but sin. So that, at bottom, the whole dispute is about the nature of virtue or holiness, and in what it consists ; and this state of the case will go a great way in deter- mining the question, whether men are by nature wholly corrupt or not. For every one who is much acquainted with mankind, and is a careful observer, will find abundance of evidence that they are at least — the most of them — • wholly selfish in their views and conduct. But I have room only to hint these things here. If the reader is desirous to go into a more particular and thorough examination of this matter, I recom- mend to him a " Dissertation on the Nature of True Virtue," by the late Presi- dent Edwards. There is, in itself, no more absurdity or difficulty in supposing that man is wholly corrupt, than that he is corrupt in any degree. If his heart may be at aU depraved, even in the least degree, it may as well, and as consistent with the reason and nature of things, be wholly depraved, and yet man be a perfectly free agent, and as much the subject of exhortations and commands, and of blame for every thing wrong and corrupt in him, as if his corruption was less in de- gree. This is so plain at first thought, that I think it needless to enter into a par- ticular proof of it. I mention this here, however, because many have seemed to suppose that the doctrine of man's total depravity is inconsistent with his 548 THE CAUSE, NATURE, AND MEANS OF REGENERATION. and wholly inclined to that which is contrary to it, is alto- gether and most perfectly inexcusable, and man is wholly to blame for all this, and criminal in proportion to the degree in which it takes place, if there is any such thing as criminalness or blame in the universe. I desire this may be particularly ob- served and borne in mind through all the following discourse ; for many, I perceive, are apt to make a mistake here, by which this matter is often set in a wrong and most absurd light. It is common for persons '^ho believe they must be born again in order to be saved to think themselves not at all to blame that their hearts are not holy, or for that in which their unregener- acy consists ; " for," say they, " we cannot change our own hearts ; this is the work of God." And it is has been common to represent man's depravity and moral irapotency in such a being a free moral agent, and wholly to blame for not being perfectly holy, or not coming up to all that God's law requires, and have opposed the doctrine on this supposition. But how men of any thought and attention shoiild go into such a mistake is really surprising. If any one will prove that total depravity is inconsistent Avith liberty, or to blame for not being perfectly holy, it may be also proved that every degree of depravity takes away just such a degree of liberty, and is, so far as it takes place, perfectly excusable and inconsistent with blame ; and, consequently, that there is no such thing as crime or blame- worthiness in nature, it being in itself a contradiction ; and that a man cannot be reasonably commanded or exhorted to do that which he is not at the same time wilUng to do. Tliough tliere are many things which appear in fact and experience M'hich render it probable, and even put it beyond all reasonable doubt, that all men are bj' nature wholly corrupt, yet the certain evidence and proof of this is only in divine revelation ; therefore, omitting every other probable argument, I shall consider what evidence we have of this in the Holy Scriptures. This may be done by the following observations : — 1. The Scripture teaches us that all holiness, even every degree of it, is from God, as the Author of it ; that it is the effect and gift of his grace, and produced in man by his Spirit. It hence foUows that man has naturally no degree of tliat which is right and good in his heart, but is wholly corrupt. All the promises and predictions in the Bible of virtue and holiness, as what shall take place among men, and which God will cause to take place, and all the prayers put up to God for holiness, and acknowledgments and jiraises given to God for every degree of right, disposition, and exercise, are so manj' ac- knowledgments and declarations that all virtue and goodness in man is from God, and that men left to themselves, and as they naturally are, are wholly without it. It seems needless to refer to particular passages of tliis kind ; the Bible is full of them, from beginning to end. In the Holy Scriptures, God is every Avhcre represented as much the Author of all virtue in men as of anji~ thing whatsoever ; ami this is constantly spoken of as his free and gracious gift to man. The undeniable consequence from this is, that man is naturally wholly without it. But, not to dwell on this, I proceed to say, — There are many passages of Scripture which expressly ascribe all moral good that is in man to God, as the Author and Giver of it, whenever it takes place, as something more than what is natural to man. I shall here only mention a few of this kind. God speaks of himself as caiising men to walk in his ways (i. e., to exorci->e and practise holiness) l)y subduing and taking away a rebellious temper, and giving them a new and opposite disposition, and putting his Spirit in them. " A new heart will I give you, and a new Spirit will I put Avithin you ; and I will take away the stony heart out of your flesh, and 1 will give you THE CAUSE, NATURE, AND MEANS OF REGENERATION. 549 light as to be inconsistent with his being directly to blame for not being holy, or not believing on Christ, etc. ; and, conse- quently, they have rejsresented the whole duty of the unregen- erate to consist in those endeavors and doings which are antecedent to regeneration, and do not imply any real holiness or conformity to the law of God. The absurdity of this appears so clearly, even in stating the matter, that it seems needless further to expose it. This is to turn the tables indeed, and to make man's duty wholly to lie not in obedience to God's law, but in something which is consistent with perfect obedience ; and his sin to consist, not in want of love to God and opposition of heart to him, but in something else ; so that a person may be perfectly sinless — yea, really and perfectly holy, for he does the whole of his a heart of fiesh ; and I ■will put my Spirit within you, and cause you to ■^'^alk in my statutes." (Ezek. xxxvi. 26, 27.) And God speaks of love to him, in which all virtue summarily consists, as the effect of his operation on the he.irt, which is called circumcising the heart to love him, which before was directly contrary to this. (Deut. xxx. 6.) A heart to know God, which is a virtuous, holy heart, is spoken of as the gift of God, and is what men are naturally without. " And I will give them a heart to know me that I am the Lord ; and they shall be my people, and I will be their God." (Jer. xxiv. 7.) An incUnation of heart to walk in God's ways is spoken of as the gift of God, and what men are naturally without, by Solomon in his prayer at the dedication of the temple : " That he may incline our hearts unto him, to walk in all his ways," etc. (1 Kings viii. 58.) St. Paul says, " It is not of him that willeth, nor of him that runneth, but of God that showeth mercy." (Rom. ix. 16.) That is, if any one is well inclined, wills and chooses that which is right, and works that which is good, by which he obtains salvation, this is not from any thing in him naturally, but is to be wholly ascribed to the grace of God, who has inclined his heart, and worked in him thus to wUl and do. And this is exactly parallePwith the fol- lowing words : " It is God which worketh in you both to will and to do." (Phil. ii. 13.) Here all holiness in men is ascribed to the powerful operation of God working in them, which lays the foundation, and is the cause, of all these exer- cises of will in which holiness consists ; therefore, they in whom God does not thus work are wholly corrupt, have no degree of right disposition and will. AU goodness in man is ascribed to God, as the Author of it, in the strongest terms, by St. Paul : " Who, then, is Paul, or who is ApoUos, but ministers by whom ye have believed, even as the Lord gave to every man ? I have planted, ApoUos watered, but God giveth the increase. So, then, neither is he that planteth any thing, nor he that watereth, but God that giveth the increase." (1 Cor. iii. 5-7.) The increase which God is here said to give is holiness, or that faith by which they believed, even as God gave to every man. Agreeably to this he says to the believers at Corinth, " Who maketh thee to differ from another ? And what hast thou which thou hast not received ? " (1 Cor. iv. 7.) And he says of himself, " But by the grace of God I am what I am ; and his grace which was bestowed on me was not in vain ; but I labored more abun- dantly than they all ; yet not I, but the grace of God which was with me." (1 Cor. XV. 10.) Here the apostle ascribes all his holiness to God, as the Author of it, by which he was made to differ from Saul the persecutor. And in his epistle to the Ephcsians (chap. ii. 1-10) they are represented to be, in common with all mankind, dead in trespasses and sins ; that is, destitute of all goodness, and Avholly corrupt. And the life they had received in their recovery to holi- ness is ascribed to God, and their faith is said to be his gift ; in order to which thev were made new creatures by God, being created in Christ Jesus. This OOO THE CAUSE, NATURE, AND MEANS OF REGENERATION. duty — without a spark of true holiness, or the least degree of real conformity to the law of God. I would forewarn my hearers, that I am about to teach no regeneration but what consists in the removal of that from man's heart for which he is altogether to blame and criminal for having it there, and the implantation of the principles of that life and holiness which man is always under infinite obligations to have and exercise at all times. And the more need men stand in of this regeneration by the Spirit of God, the more criminal and blameworthy they are. I proceed to observe, — 11. This regeneration of which I am speaking consists in a change of the will or heart. The truth of this observation appears from the foregoing, as it is a plain consequence from •whole passage, taken together, sets this matter in the strongest light, and as- serts that all Christian virtue and every right disposition is from God, -which he works in them by his power, and which is directly opposite to every thing that is in them by nature, eX^en as opposite as life is to death. The same thing is again asserted by St. Paul : " And you, being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him." (Col. ii. 13.) 2. That men are naturally destitute of every degree of that which has the nature of true hoUness is most evident from Scripture, in that the promises of salvation are every where made to them who exercise the least degree of this, or of that which is opposite to sin ; and such hare the character of good and holy persons, in distinction from others. Now, if the least degree of goodness entitles a man to salvation, and denominates him a good man, then all men are, naturally, wholly without any degree of this, and so wholly corrupt ; for all men are represented as naturally in a state of condemnation, and wholly desti- tute of that which is necessary in order to their salvation. It is necdleil to refer to particular passages of Scripture in proof of this ob- servation. Every one who is in any measure acquainted with his Bible must know that good men are there characterized by the kind of their exercises, and not by the degree ; so that he who has the least degree of that kind is hereby dis- tinguished from the wicked, and the promises of God's favor and eternal life are made to him. Thus, he that loves God or his neighbor, he who has the least degree of this kind, is distinguished from the wicked as a good man, and is entitled to all the divine promises. And the promises of the gospel are made to faith, repentance, etc., not to any particular degree of these ; therefore, to the last degree. And the least degree of respect and love to Jesus Christ, even tliat which will intiuence a person to give so much as a cup of water for his sake and out of respect to him, has the promise of eternal life. Yea, if a man docs so much as truly desire salvation, so as heartily to ask for it, he has the promise of it. Now, if all men were not by nature wholly corrupt, but have a degree of real goodness, or any thing of that kind, the matter could not be so stated in the Bible as it is. The promises must have been made, not to the least degree of goodness, or to him who has any thing of this kind, but to those who rise to a curtain pitch or degree of goodness ; and this must have been marked out and distinguished I'roui all the lower degrees of this kind which all men have, and which they may have, and yet perish. We may hence conclude with great certainty, therefore, that all men are naturally without any degree of that in which true holmess consists, and have not the least true respect to Jesus CUirist, and are wholly without any true de- sires of him, or salvation by him ; yea, are real enemies to him and all true hohness. THE CAUSE, NATURE, AND MEANS OF REGENERATION. 551 it. If the depravity and corruption of the heart is the only- ground of the necessity of regeneration, then regeneration consists in removing this depravity, and introducing opposite principles, and so laying a foundation for holy exercises. But depravity or sin lies wholly in the heart, and not in the intel- lect or faculty of understanding, considered as distinct from the will, and not including that. So far as the will is renewed or set right, the whole mind is right ; for sin and holiness lie wholly in this. If moral depravity does not lie in, or properly belong to, the faculty of the understanding or the intellect, as distinguished from the will, or heart, then that operation of the Spirit of God, by which this is in some measure removed and moral rectitude introduced, does not immediately respect the understanding, but the will or heart, and immediately If it should be said that wicked men, even the worst of them, are represented as having some love to God, and that the badness of their character lies in loving other things more, when they are said to be " lovers of pleasures more than lovers of God," (2 Tim. iii. 4,) and to "love the praise of men more than the praise of God," (John xii. 43,) it may be answered, — 1. Such expressions as these do not imply that these persons had the least degree of love to God. He who has no love to God certainly loves other things more than God, and this may as truly and properly be asserted of him as if he had love to God in some degree. 2. The original Avords in these passages might be as well rendered thus : lovers of pleasures rather than lovers of God, etc. The same words are so translated in the following places: John iii. 19. Acts v. 29. 1 Tim. i. 4. And it is certain the words in John iii. 19 — " And men loved darkness rather than light" — cannot mean, or imply, that they had some love to the light, but loved darkness more ; for in the very next words it is said that they hated the light. " For every one that doeth evil hatcth the light." If to be lovers of dark- ness rather (or more) than the light is not to love the light at all, but hate it, then to be lovers of pleasures more, or, rather, than lovers of God, is not to be lovers of God at all, but perfect enemies to him. 3. It is expressly assorted in many places in Scripture that mankind are per- fectly destitute of all moral goodness. It "is said, (Gen. vi. 5,) " God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." Here the total corruption of the heai-t is affirmed in the strongest terras. It is indeed affirmed directly of the generation of men that lived immediately before the flood ; but if mankind are not naturally thus wholly corrupt, it is hard to say how all that generation should be so. The case was plainly this : God had left man to himself, to go on in his own way till he had acted out himself and fully discovered what was in man, what is his true character. And (iod saw that it was this : " Every imagination of the thoughts of his heart was only evil continually." This same thing is very plainly and repeatedly asserted in Rom. iii. 10, 18. The apostle here quotes a number of passages from the Old Testament, and applies them to all mankind, as what is true of every one in his natural state, otherwise the quotations would be nothmg to his purpose. And here it is said, " There is none righteous, no, not one. Tliere is none that understandeth ; there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable ; there is none that doeth good, no, not one. Their feet are swift to shed blood. The way of peace have they not kno\^^l. There is no fear of God before their eyes." This last sentence, if no more had been said, does fuUy express their total depravity, for " the fear of God is. the 552 THE CAUSE, NATURE, AND MEANS OF REGENERATION. produces a change in the latter, not in the foimer. It is allowed by all, I suppose, that regeneration does not produce any new natural capacity or faculty in the soul. These re- main the same after regeneration that they were before, so far as they are natural. The change produced is a moral change, and, therefore, the will or heart must be the immediate subject of this change, and of the operation that effects it ; for every thing of a moral nature belongs to the will or heart. As depravity or sin began in the will, and consists wholly in the irregularity and corruption of that, so regeneration, or a recovery from sin in the renovation of the mind, must begin here, and wholly consists in the change and renewal of the will. There is not, nor can there be, any need of any other change, in order to the complete renovation of the depraved beginning of wisdom ; " i. e., of all moral good. Therefore, where there is no fear of God there is no degree of moral goodness. !Man's total corruption in the state in which he is born is asserted by our Sa^nor in what he says to prove that men must be born again in order to see the kingdom of God. " That which is born of the flesh is flesh ; and that which is born of the Spirit is spirit." (John iii. 6.) These words, whatever is meant hy fesh, or being born of the flesh, do prove that man, in order to be saved, must have principles and dispositions implanted in him different from those with which he is born, which is called a being born of the Spirit ; which could not be true, if man is not naturally destitute of all right principles and disposition. But the meaning and force of these words will more fully appear by comparing them with other passages of Scripture of the same import, and particularly considering what must be meant hy Jlesh. It doubtless means the same here as in other places where the word is used for that which is dis- tinguished from the spirit, and set in opposition to it, as it is here. But in these places it is plain it means human nature in its natural, corrupt state. St. Paul often uses the word in this sense, to be " in the flesh," and to "walk after the flesh : " to have a fleshly or carnal mind is to be in that state in which all men are who are not true Christians and have not the spirit of Christ, so are not born of the Spirit. (See Rom. viii. 5-9.) And the flesh, or the mind of the flesh, or the " carnal mind," Avhich is the same, is here represented as opposite to the Spirit, and enmity against God ; but the Spirit is a Spirit of holiness. Therefore, the spirit that is naturally in man, the spirit or mind of the flesh, is a .spirit of sin, and opposition to God. This is again expressly as- serted by the same apostle. (Gal. v. 17.) " The flesh lusteth against the Spirit, and the Spirit against the flesh ; and these two are contrary, the one to the other." And he then goes on to show what are the works of the flesh and what the fruit of the Spirit, and sets them in direct opposition one to the other ; the former are nothing but sin, the latter holiness. (Gal. v. 19-23.) Now, if the flesh is in direct opposition to the Spirit, and the works of the flesh nothing but sin, and if all who are not born of the Spirit and become true Chi'istians, and do not walk in the Spirit, and "crucify the flesh with the aff'ections and lusts," — if all these are in the flesh, walk after the flesh, and do the works of the flesh, then all such are wholly corrupt, and their whole hearts are in oppo- sition to holiness. But this is really the case, according to St. Paul. And in this view we may sec the force of the words of our divine Teacher. He says, in order to conflrm Avhat he had said to Nicodemus, " That which is born of the flesh is flesh ; and that which is born of the Spirit is spirit." (Q. D.) The •works of the flesh and all that it produces are like itself, even corrupt and sin- ful. Wliat is produced by the Spirit of God in men is spiritual and holy ; therefore, man must be born again of the Spirit, in order to be saved. He THE CAUSE, NATURE, AND MEANS OF REGENERATION. 553 mind, and its recovery to perfect holiness. Therefore, I think $1 have good grounds to assert, that in regeneration the will or heart is the immediate subject of the divine operation, and so of the moral change that is effected hereby. The Spirit of God in regeneration gives a new heart, an honest and good heart. He begets a right and good taste, temper, or dispo- sition, and so lays a foundation for holy exercises of heart.* But let us go on to the next particular. must have new dispositions and principles which are from the Spirit of God, and directly opposite to all that is naturally in man. In one word, if by the spirit in these passages is meant the .Spirit of God influencing and dwelling in the hearts of the saints, as a Spirit of life and holiness, and being in the Spirit, and living after the Spirit, means the exercise of holiness, (and it is impossible to find any other consistent meaning,) then their hearts who have not the Spirit of God are whoUy corrupt, and perfectly opposite to God's law ; yea, enmity against him. And is not the total corruption of man's heart in his natural state plainly asserted by St. Paul, when he says, (Tit. i. 15, 16,) "Unto the pure all things are pure ; but unto them that are defiled and unbelieving is nothing pure ; but even their mind and conscience is defiled. They profess that they know God, but in works they deny him, being abominable, and unto ever}- good work rep- robate " ? By the pure here are meant the pure in heart, the true believers in Christ which are born of God. All others are here represented as wholly de- filed, -w-ithout any good thing, altogether sinful and abominable. This same total corruption of man is expressly declared in those passages of Scripture where all men are represented as dead in sin antecedent to their being made alive by the Spirit of God in regeneration. "Even when we were dead in sins hath he quickened us. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened." (Eph. ii. 1-5. Col. ii. 13.) Here they arc said to be dead in their natural state, in distinction from tlie life of holiness to which they were brought by God's quickening power, and in op- position to it. If holiness is life, then death is sin without any degree of holi- ness ; for there is no life in death. To put the matter beyond all dispute, it is here said what this death consists in, viz., sin. Hence it appears, I think, as evident as any thing can be made by the most express declaration, that when the Spirit of God regenerates the mind of man, he tinds it perfectly destitute of all moral goodness, and wholly corrupt; and that regeneration consists in im- planting principles of spiritual life and action in the heart in which there was no degree of that kind before. In this work, the Spirit of God finds the heart dead, or a heart of stone ; wholly destitute of spiritual life and holiness, and as opposite to it as is a stone to living flesh ; yea, as death is to life. * It is difficult, and perhaps impossible, to form any distinct and clear idea of that in the mind or heart which is antecedent to all thought and exercise of the will or action, which we call principle, taste, temper, disposition, habit ; by which we mean nothing properly active, but that from which right exercise of the will or action springs, as the reason and foundation of it, and without ^vluch there could have been no such exercise. Perhaps the real truth of the matter, when examined with true, philosophic, metaphysical strictness, will appear to be this : that what we call principle, disposition, or frame of the mind, which is antecedent to all right exercise of the heart, and is the foundation and reason of it, is wholly to be resolved into divine constitution, or law of nature. But this I leave to the inquiry and de- cision of those who are inclined to examine this matter to the bottom, seeing I have not room here to go into a more particular consideration of it ; and, what- ever is at bottom the truth of the case, nothing will be said on this subject that immediately depends upon it. VOL. III. 47 554 THE CAUSE, NATURE, AND MEANS OF REGENERATION. III. In this change of which I am now speaking the Spirit of God is the only agent; and man, the subject, is wholly pas-^ sive, does not act, but is acted upon. In conversion man is active, and it wholly consists in his act; but in regeneration the Spirit of God is the only active cause. What has been said already brings this truth into view. This change lays the only foundation for all right views and exercises of the heart, and is, therefore, antecedent to all such. To suppose that the person is not wholly positive in this change, therefore, is to make him active before he be- gins to act. The man who is the subject, of this change is, indeed, active antecedent to it ; but by the supposition all the exertions and exercises of his heart are corrupt and wrong, and in direct opposition to the Spirit of God. Before this change the heart is wholly sinful, — a heart of stone, an impenitent, re- bellious heart, — and all the exercises of it are acts of rebellion, in opposition to God, his Spirit, and law. This change is, therefore, wrought in the heart by the Spirit of God, in direct opposition to all its biases, inclinations, and exertions, by which they are, in a measure, overcome and destroyed, and a new and opposite principle and inclination created or implanted. Man is, therefore, so far from being active in producing this change, or having any hand in it by voluntarily falling in with, or sub- mitting to, the divine operation, or cooperating with the Spirit of God, that the whole strength of his heart opposes it, until it is eiiected and actually takes place ; he is, therefore, most perfectly passive. When Adam was created, and his mind formed, prepared, and disposed to right and holy action, it is easy to see he was altogether passive until he began first to act in consequence of his being thus formed, for which action a foundation was laid in his creation. This is a parallel with the case before us ; only with this difference, that what is caused to take place in the mind in regeneration is in direct* opposition to all that was in the heart before ; whereas, in the formation of Adam's heart to right exercises and action, there was nothing to be opposed or counteracted. IV. This change is wrought by the Spirit of God immedi- ately; that is, it is not effected by any medium or means whatsoever. The operation of the Spirit of God in this case is as imme- diate, or as much without any means, as that by which Adam's mind was at first formed. In that there was no medium, no means made use of in creating the mind formed and disposed to right action. God said, "Let it be," and it was. The Almighty first produced it immediately, or without any coop- erating means. So it is in this case ; there is no conceivable THE CAUSE, NATURE, AND MEANS OF REGENERATION. 555 medium by which this change is wrought any more than there is in creation out of nothing. The sinner's own thoughts, exercises, and endeavors cannot be a means of this change ; for they are all in duect opposition to it, as has been just observed. I would particularly observe here, that light and truth, or the word of God, is not in any degree a means by which this change is effected. It is not wrought by light. This change is most certainly nat effected by light, because it is by this change that the mind is illuminated; by this the way is prepared for the light to have access to the mind, so as to become the means of Etny effect. This operation of the Spirit of God by which a new heart is given is necessary in order to the illumination of the mind, and, indeed, is the very thing in which it consists, as it is the opening of the eyes of the blind. It is depravity or corruption of heart that holds the mind in darkness and shuts out the light. And this corrup- tion of heart is that in which unregeneracy consists, as has been observed ; and, in truth, spiritual darkness, or blindness of mind, consists in this, too. In order to the mind's being enlightened, that must be removed in which blindness con- sists, or which shuts light out of the mind ; but that in which unregeneracy consists does blind the mind, and shuts out the light, or, rather, is the blindness itself. Therefore, men must be regenerated, and the corruption of their hearts in some measure removed, in order to the removal of their darkness and the illumination of their mind ; for this is nothing else than giving them eyes to see, and can be done in no other possible way. Consequently, men are not illuminated before regener- ation ; but they are first regenerated, in order to introduce light into the mind. Therefore, they are not regenerated by light, or the truths of God's word. But that we may well understand this matter, and have clear and distinct notions about it, let us more particularly consider in what respects men are naturally blind, or in what their blindness consists, and what is that light which is given by the Spirit of God. The Scripture represents all men in their natural state as blind, so as not to discern and know the things of the Spirit of God ; and it speaks of all the ungodly as illuminated so as to understand and know these things to which they were wholly blind before. Now, this blindness does not consist in any natural deficiency in the natural powers and faculties of the mind. Natural, or unregenerate men, are capable of all that light and discerning with respect to every thing which may be obtained by reason and speculation and is consistent 556 THE CAUSE, NATURE, AND MEANS OF REGENERATION. with total corruption of iieart, or they may see every thing in matters of religion but the moral beauty and excellence of divine things. In this, therefore, their blindness wholly con- sists; they may see every thing but this, and what is involved in this and depends upon it ; and in this they have no true light and discerning at all ; and the light and discerning which is peculiar to true Christians consists in a sight and discerning of this beauty and what depends upon it; and this blindness has its foundation altogether in sin, or the total depravity of the heart, by which the heart is wholly without any degree of right or good taste, in the exercise of which alone this beauty and excellence is discerned and relished, and is perfectly under the power of a disposition and taste which has a perfect aver- sion to this, and relishes and cleaves to other things as the chief good. For let be observed, that this beauty, excellence, and glory of divine things, in which the glory of God's moral character, kingdom, and government consists, — which is, therefore, moral beauty, or true holiness, — is not discerned by the understanding, considered as distinct from the will or heart, and not implying it, and is not the object of mere speculation ; nor can it possibly be made so by any operation on the mind, or any supposed illumination whatsoever.* This is the object of taste, which belongs to the will, and implies in it relish, inclination, and exercise of heart. This is as much the object of taste, or the discernment and relish of the heart, as the sweetness of honey is the object of that bodily sense which we call taste ; and this beauty and glory can be discerned no other way, any more than the sweetness of honey can be discerned by feeling, or dipping the finger into it. Therefore, the mind that is wholly without any right taste or disposition is perfectly blind to this beauty, and must re- main so eternally, unless a good taste or new heart is given; and there is no other possible way to get this light into the mind. It is as absurd to talk of illuminating the understand- ing of such a one, or giving him light in order to change and renew his heart and give a right taste, as it is to tell of making * If any should siiy, " This is a bold assertion, and is limiting God in a very nnhcconiin^ manner ; cannot he give what light he -will to the understanding ? " — I answer : This is no more limiting (iod than to say there can be no light and discerning at the same time that there is none, or that it is impossible by any operation whatever on a stone to bring it to the understanding and dis- cerning of a man, without giving it the faculty of understanding and reason. The understanding, considered by itself, and apart from the will, is no more a capacity of discerning this beauty, or any beauty at all, and cannot be made so, without adding something to it over and above understanding, than a stone is a proper capacity of reasoning and choice. It is no impeachment of the divine power to say that cannot be done which, in itself, implies a contradiction. THE CAUSE, NATURE, AND MEANS OF REGENERATION. 557 a person that has no sort of taste, and never had, to discern the sweetness of honey antecedent to his having any taste, and in order to it ; or of causing him who has no eyes, and is perfectly bUnd, to see the light of the sun in order to give him eyes to see. Therefore, light is not, cannot be, given antecedent to re- generation, in order to influence or change the heart or will ; lor so long as the heart is wholly wrong, this light cannot be introduced; but a new heart, a right temper and taste, is first given by the immediate operation of tlie Spirit of God. This gives true discerning, and light and truth breaks in upon the mind thus prepared ; and in viewing and relishing it, the heart exercises holiness. It is in this way, even by giving a discern- ing, understanding heart, or a degree of good taste of mind, that God " shines in the heart, to give the light of the knowl- edge of the glory of God in the face of Jesus Christ." (2 Cor. iv. 6.) Suffer me further to say, so long as the heart is wholly cor- rupt, is not in the least degree friendly to the divine character and the things of God's moral kingdom, but full of opposition, hatred, and enmity against them, it is impossible that they should appear beautiful, lovely, and glorious; because, by the supposition, they are to the mind directly the contrary. The more they are attended to by such a mind, and the more they are seen and understood, — so far as they may be seen and understood by such a one, — the greater will be the mind's disgust at them, and the more it will hate them. Which way, then, will this light, which the mind is capable of in such a state, change the heart, and cause it to become friend- ly ? or what tendency is there in it to produce this effect? Does the setting an object before the mind, in which it sees no beauty and excellence, but it appears perfectly disagreeable and odious, tend to make it friendly to it, and lead it to love that object? Surely no. If a man's taste is so formed that honey is perfectly disagreeable and nauseous to him, will rea- soning about it, or often applying it to his palate, ever give him a true idea of the pleasant sweetness of it ? So far from it, that the more this is done, the more disgust, hatred, and opposition will be excited.* * They who have supposed that regeneration is -wrought hy light which is let into the understanding to influence and change the heart must be sensible, I think, how absurd and impossible the supposition is, if they will attend closely to the matter, unless by regeneration they mean nothing but active conversion, and suppose the heart is not wholly corrupt, but has a disposition to taste and relish the truth, and love it, whenever it is properly and fully set before the mind, and that there is really no need of any thing Hut to bring the mind 47* 558 THE CAUSE, NATURE, AND MEANS OP REGENERATION. Moreover, I think the Scripture represents the matter in this light, and teaches that man is never illuminated, or sees the truth so as to be properly affected with it, but with a new heart, and in the exercise of right taste and disposition of mind, and not that light is first given as the means of pro- ducing a new heart. Our Savior says, " The light of the body is the eye ; if, tlierefore, thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness." (Matt. vi. 22, 23.) By the single and evil eye is meant, not the intellect only, but the temper and disposition of the heart, which is evident by the context and other passages of Scripture where an evil eye is mentioned, particularly where our Savior says, " From within, out of the heart, proceedeth an evil eye." (Mark vii. 22.) Christ, there- fore, here tells us what man's blindness consists in, viz., the evil disposition of his heart, or disorders of the will; and that the only way to remove this darkness, and introduce light in the mind, is to have the eye single ; that is, to have a right disposition and taste of heart, which is, according to Scripture phrase, an understanding heart, as none but they who have such a heart have a true discerning and understanding in things of a moral nature ; and Christ here tells us how this darkness is removed, and light is made to shine into the heart, viz., by the heart's becoming of a right temper and disposition, denoted by a single eye. An evil eye is not cured and made single by removing the darkness which that is the occasion of, and giving the light which that opposes and shuts out ; but the eye must be first cured of its disorder, that the light may be admitted. Our Savior teaches the same thing when he represents the Word of God or divine light taking place in the mind, so as to serious and constant attention to the truth in order to its loving and obeying it. And then illumination, with them, is nothing but moral suasion. I know many have held to both these, — regeneration by light, and the total corruption, of the hearts of the unregenerate, — but it is presumed they cannot show their consistency with themselves. It also honcc appears that saving faith is not a mere speculative assent to, or belief of, the truths of the gospel, but implies taste and exercise of heart ; since it is in the exercise of a right or good taste only that the things of the Spirit of God are seen, which are the objects of faith, and in the discerning of which, faith consists. Xo mere speculations, nor any thing that mere intellect is ca- pable of, can give the idea of any thing properly moial ; therefore, the presence of the idea in the mind of God's moral character, and so of the character of Christ, implies right exercises of heart. Therefore, he that loveth not has noth- ing in his heart answerable to God's moral character, — which is love, — knows not God. (1 John iv. 8.) It is therefore said, that with the heart man be- lieveth. (Rom. x. 10.) And none believe that Jesus is the Christ but they ■wlio are born of God, and so have a right taste, a discerning and understanding heart. THE CAUSE, NATURE, AND MEANS OF REGENERATION. 559 to become effectual to salvation, by sowing seed in the earth so as to bring forth fruit. No seed, he observes, takes effect and brings forth fruit but that which falls on good ground which is before prepared and fitted to receive the seed. And he says, what answers to the good ground in man is an hon- est and good heart. (Luke viii. 15.) According to this repre- sentation, the word, or light of truth, takes place in the mind, and has effect only where it finds a heart already prepared and disposed to receive it, which Christ here calls an honest and good heart ; that is, a regenerate, new heart. Therefore, men are not regenerated by the word, but the heart must be first renewed by the immediate operation of the Spirit of God in order to prepare it to understand and receive the word, or be illuminated by it. Therefore, none but the pure in heart see God. (Matt. v. 8.) They only whose hearts are renewed by the Spirit of God see his true character. An impure, cor- rupt heart is not capable of this light. Agreeably to this, God says, " I will give them a heart to know me," (Jer. xxiv. 7 ;) that is, I will create a new heart in them, which shall discern my true character. If the knowledge of God was previous to a new heart, and a means of regeneration, such an expression would not be proper, nor agreeable to the truth ; but it is ex- actly so if the mind is renewed by the Spirit of God, in order to its being illuminated or coming to the light. The same thing is taught by St. Paul when he says, " The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him ; neither can he know them, be- cause they are spiritually discerned. But he that is spiritual judgeth all things." (i Cor. ii. 14, 15.) Here, by natural man, is plainly meant the unregenerate, as he is opposed to the spiritual man, who is the true Christian. Such a one does not receive the things of the Spirit of God, and cannot know them. It is not possible, while he continues such, that he should have this light and knowledge. The reason of it is here given — " because they are spiritually discerned." That is, in the exercise of spiritual life and holiness, for which a foundation is laid in regeneration, by giving a spiritual taste, a discerning, understanding heart, by which they become spir- itual, in opposition to natural, or carnal. But the spiritual, the regenerate man judgeth, understandeth, discerneth all things. Agreeably to this, it is said, " The fear of the Lord is the beginning of knowledge." (Pr. i. 7.) That is, a prin- ciple of true piety and holiness lays the only foundation for true knowledge, and in this it has its first beginning. If a principle of true religion is the beginning of knowledge, 560 THE CAUSE, NATURE, AND MEANS OF REGENERATION. then knowledge does not begin before that or antece- dent to it.* Many other passages of Scripture, to the same purpose, might be produced. But enough has been said, I trust, to show that regeneration is not wrought by means of light, but that light or understanding takes place in consequence of re- generation, it being that by which the mind is illuminated, and the light is made to shine in the heart.f V. This change, which we are now considering, is instan- taneous, wrought at once, and not gradually. The heart does not grow more and more disposed to that which is good before regeneration, but remains the same cor- * This view of the matter vnU. help us to an easy and natural exjilanation of those Scriptures which speak of understanding and knowledge, as being the sum of all moral good. The reason of this is because men do truly discern and understand things of a moral nature, wliich resjject the heart, only in the exer- cise of a right taste, or spiritual life and holiness. And there is really no dif- ference between seeing the truth, or true knowledge and understanding in these things, and those exercises of heart in Avhich holiness consists, these being, in truth, one and the same thing. Whereas, on any other supposition such passages as these are, I think, inexplicable. t It seems needful briefly to consider several objections which have been made against what is here advanced. Ouj. I. There are several i^laces of Scripture in which it is expressly asserted that men are begotten or born again by the word or the truth. (See 1 Pet. i. 23. James i. 18. 2 Cor. iii. 18.) How is this consistent with what has been now advanced r Axs. I. They who make this objection, and from such Scriptures as these conclude that it is by means of the word that the heart is renewed, do suppose, or must grant, that the word is introduced into the mind in order to its having this effect by the Sj^irit of God ; and that this is done by some operation on the understanding, in order so to change or open it as that it may receive the word, or that the light may shine into it. And they must grant that this opera- tion or Avork of the Spirit of God on the mind, whatever it is, is antecedent to light, or before it comes into the mind, as it is in order to it. Therefore, this effect or work A\'rought, by which the mind is prepared to receive the light, is not wrought by the word, but is an effect or work of the Spirit of God ; for, by the supposition, it precedes the illumination of the mind, and is antece- dent to any influence the word can have, as a means of any thing. So that they must hold to an immediate work of the Spirit of God, which is wrought without the word, and in order to light being introduced into the mind, as really as any one does or can. So that, so far as the operation of the Spirit of God is concerned in the matter, by which men are born of the Spirit, this is immediate and antecedent to any influence by the word. Therefore, ac- cording to them, when we speak of that change which is wrought by the Spirit of God, and is antecedent to conversion, we must say it is not wrought by the medium of light or by the word of God. Therefore, these texts speak of some consequent change which follows that which is MTOUght in the mind or understanding by tlie Spirit of God, in order to prepare the mind to receive the light. They must allow that all the change that the word is a means of producing is an active change, which consists in the exercises of the will, in the view of light and truth exhibited in the word, or in active conversion ; and whatever is done before this is not effected by the word. But, if this is so, then the Scriptures are not in the least contrary to what THE CAUSE, NATURE, AND MEANS OF REGENERATION. 561 rupt, rebellious heart, a heart of stone, until God takes it in hand and speaks the powerful word ; and it immediately, or at once, becomes a heart of flesh, a new, regenerate heart. There is no possible medium between these two opposites, — a regenerate and unregenerate heart, — as there can be none be- tween death and life, or non-existence and existence. The unregenerate heart, therefore, is in no degree well disposed or has the least right inclination, but is as far from all right dis- position, till the instant in which it is regenerated, as it ever was. And it exists a new heart as instantaneously as did the mind of Adam when God created him. Nothing that precedes regeneration does any thing towards it by altering has been asserted above, viz., that the change wrought by the Spirit of God, in which men are jiassivc, and which is antecedent to all exercise of heart, is not wrought by means of the word. And it is as consistent with these Scrip- tures to suppose that this previous work of the Spirit of God should be on the will or heart, to change and renew that, and prepare it to receive the word, as it is to suppose that the understanding or intellect only is wrought upon. The objection, therefore, appears to be quite groundless, and is as much against the objector himself as any one else. However, since another answer is at hand, Avhich is suggested in what has been said, I will just mention it. Ans. II. It is plain that these Scriptures, and these of the like, have a direct and sjiecial respect to what is sensible in this change, which is active conver- sion. This change, taken in the whole of it, and so as including conversion, is not v/rought without the word ; but all that in which man is active, all that which is visible and sensible, in which active conversion consists, is by the word. It is in the view of the truth in God's word that the regenerate mind turns from sin to God ; and if there was no truth to be seen, there could not possibly be any such change ; therefore, with propriety is the matter expressed thus, and it is said to be done by or with the word, as a means. But we cannot hence infer that nothing in the whole affair is done immediately and without the word ; for we know, and the objector must own, that whatsoever is done antecedent to the exercises of the mind is done wholly without the word. Let it, therefore, be remembered, that the objector himself is obliged to under- stand these Scriptures in the sense now given, which has been particularly shown in the hrst answer ; therefore, in vain does he allege them in opposition to what has been advanced. As to the reward, 2 Cor. iii. 18, — " But we all, with open face beholding as in a glas.s the glory of the Lord, are changed into the same image, " — any one who will look into the context may see that the apostle supposes a change to be passed upon them antecedent to their beholding the glory of the Lord, by which the veil was taken off from their face, or, rather, from their heart ; in con- sequence of which, with open face, or, as the word in the original is, with un- veiled face, they saw the divine character in its glory. There was, therefore, something done to their hearts antecedent to their activity and to their be- holding the glory of the Lord, by which the veil was taken off. This the apostle speaks of in the context. " Nevertheless, when it (i. e., the heart) shall turn to the Lord, the veil shall be taken away." This veil is taken away by regeneration, which, therefore, is not done by the word. These words do then conlirm that against which they are brought as an objection, and show that there must be a change of the heart antecedent to any light, by which the veil of darkness is taken from the heart, and it is, in a sense, turned to the Lord. Obj. II. It is most agreeable to the nature of the soul and the manner of its acting to suppose that the understanding is enlightened, and the will there- by bowed and persuaded to follow its dictates. AH that, men want is to see 562 THE CAUSE, NATURE, AND MEANS OF REGENERATION. I the bent and bias of the heart so as to time it towards holi- ness in the least degree. But the heart continues to oppose that to which it is brought in regeneration till that instant in which it becomes a new heart ; and it takes no time to effect this change. The change is, indeed, imperfect at first, the heart is renewed but in part ; and after this renovation is be- gun, it is carried on gradually to greater degrees, until the heart is perfectly renewed, in a work of sanctification. But this new life is first begun instantaneously. VI. This operation of the Spirit of God, by which men are regenerated, is altogether unperceivable. The subjects of this change know nothing what is done, or and understand the truth, and this will effectually influence their wills and lead them to choose that which is good. And this is most agreeable to the manner in which the Scripture expresses this matter, which speaks of the un- derstanding being enlightened, as what is necessary and sufficient to move the affections. Axs. I. It is not true that enlightening the understanding, or gi'V'ing all the light that the judgment or understanding, considered as distinct and separate from the will, is capable of, is sufficient to gain the will. This appears from fact and experience, in many cases. The understanding and judgment have clear con%'iction, in many instances, which has no influence on the will ; but that rebels against the clearest light that can be given in this way. If it should be said, as it often has been, that though mere speculative light and conviction does not always influence the will, yet it is certain that the will ahvays follows the last dictates of the practical understanding or judg- ment, I reply, that this is giving up the point ; for it will be foimd, on ex- amination, that if practical judgment has any meaning, it intends something which implies a sense of heart, or a degree of inclination or will ; for every thing that is more than merely speculative is more than mere intellect is capable of ; and every thing practical, or that relates to practice, belongs to the heart or will. Where there is a practical judgment there is a degree of sense and dis- cerning which belongs to the heart, and implies taste and inclination of heart. The plain truth of the matter is, that all true light and discerning, with respect to good and evil, beauty and deformity, things lovely or hateful, and aU actual ideas of these properly belong to the heart or will, or depend upon taste, and consist in a sense of heart. And the intellect or understanding considered as without the heart or will, and distinct from it, is not capable of these ideas in any degree whatever. Were there nothing but mere intellect, the ideas of beauty and e.\cellence could have no existence in the mind. These ideas take place in the mind by means of taste or inclination of heart, and depend wholly upon it, and are exactly as that is. Therefore, without this taste and discern- ing of heart there is no trvie light and discerning with respect to these objects, so nothing that will influence and move the will. Whenever, therefore, there is a practical judgment concerning any thing that is presented to the mind, as the object of choice, that is good, eligible, and excellent, there is taste and choice already begun. Therefore, — Ans. II. It is so far from being agreeable to the nature of the mind, and the manner of its acting, to suppose that light in the understanding effectually changes the heart and influences the will, without any previous taste or dispo- sition in the heart whereby it is prepared to be pleased with, relish and choose, sucli particular objects, that such a supposition is directly contrary to the nature of the soul, and implies the greatest absurdity. If the heart is wholly corrupt, and perfectly hates and opposes that which is good and excellent, and if the whole inclination and will is towards that which is evil, unreasonable, and odious, there is uo possible way to rectify it and bring it to a right inclination THE CAUSE, NATURE, AND MEANS OF REGENERATION. 563 that any thing is done, with respect to their hearts, and are not sensible of any operation and change in any other way but by the efl'ect and consequence of it. We are conscious or sensible of nothing in our own mind; we feel and perceive nothing but our own ideas, thoughts, and exercises ; but, as has been observed, the active change or conversion consists in these, and they are the fruit and effect of regeneration, or that work of the Spirit of God, of which I am now speaking. That which takes place with respect to our minds antecedent to the views and exercises we have, as the foundation and cause of them, is, by the supposition, perfectly unexperienced ; but this is true of the operation and change now under con- and choice but by an immediate operation on the heart, which, in Scripture, is called taking away the stony heart and giving a heart of flesh, and may be called giving a new taste or temper of mind. No other possible operation and influence on the mind, no change in the understanding, can give light, and cause that to appear beautiful and excellent which it now hates, or introduce the least degree of right inclinations and choice, as has been before observed and proved. ^Vhen Adam was first made, a foundation was laid in his mind for his dis- cerning and understanding in things of a moral nature, and for the exercise and practic'e of virtue, not in his understanding merely, but in the temper and dis- position of his heart with which he was created ; and no degree of intellectual jDOwers, of light and understanding, Avhich was distinct from this, would have done any thing towards securing the exercise of his will in holiness ; and sin, or corruption, first took place in his heart or will, in which consists the blind- ness of mind which is common to him and all his children while Avholly cor- rupt ; and the relief and recovery must begin where the disease began, even in changing and renewing the heart, wliich is the seat of blindness and sin ; and so far as this is done, a foundation will be laid for the exercises of holiness, and the light which sin excluded will shine in the heart, and the understanding will need no other illumination, but will do its office well. It has been observed, that, according to the objector's own scheme, there must be a supernatural operation on the mind in order to recover it to light and holi- ness ; that is, an immediate operation antecedent to light, and in order to it, which has nothing of the nature of moral suasion ; and if the heart is the im- mediate subj ect of this operation, it is in no degree more contrary to the nature and manner of the exercises of the human mind than if the understanding was, the immediate subject of it. Yea, as has been shown, this is the only natural, or even possible, way in which the soul can be wrought upon, so as to recover it to true light and holiness. Ans. III. It is true, the Scripture speaks of the eyes of the understanding being enlightened ; of operating on men's eyes, and turning them from dark- ness to light, etc. But it nowhere speaks of this as meaning the faculty of understanding as distinct from the will, and as that which, by being enlightened, influences the will, and produces a right disposition of heart. Nor do we find that the Scripture, where such expressions are used, makes this distinction be- tween the faculties of the soul, of understanding and will ; but to have the eyes opened and the understanding enlightened, in Scripture language, is to have that light and discerning in divine things which takes place in the whole mind when renewed and brought to a right taste and temper, and in the exer- cise of an understanding heart, without which all the light the intellect is capa- ble of is but darkness. Therefore, they who have not this discerning, under- standing heart, which consists in a good taste, are, in Scripture, said to have the understanding darkened and blinded; or to have eyes, and see not; and to have this good taste and discerning of heart is to have the eyes of the under- 664 THK CAUSE, NATURE, AND MEANS OF REGENERATION. sideration. All the notice we can have of this operation and change, and all the evidence there can be that our minds are the subjects of it, is by perceiving that which is the fruit and consequence of it by our own views and exercises, which are new, and we find to be of such a nature and kind that we have ground to infer that they are the effect of the operation of the Spirit of God, or the fruits of the Spirit, by which we are be- come new creatures. When Adam was created a living soul, the immediate divine operation was not perceived by him, for he had no perception of any thing until he actually existed and the work of his crea- tion was finished : he did not begin to be conscious of any standing enlightened, and to see with the eyes, or perceive with the heart. The plain truth is, that, according well secured and promoted by the law of faith as they are or can be by the law of works. Many have thought that the doctrine of justification by faith, through the atonement and merit of Christ, not being in the least recommended to this favor by any works or holi- ness of our own, is a licentious doctrine, and tends to influence men to neglect a holy life, and give themselves to sloth and sin. But this has been wholly owing to their ignorance of the subject. According to the law of faith, true holiness is as necessary in order to justification as if the sinner were justified by the merit of his works, though in a different way, and for a differ- ent reason, as has been shown. Faith itself, by which the sinner receives Christ, and renounces all dependence on his own holiness to recommend him to the least favor, and relies on free, undeserved grace for the justification of one infinitely unworthy and ill deserving, — this faith itself is a holy exer- cise, as has been proved ; and men cannot live by faith but by living a holy life. As real holiness, in love to the character of God and his law, is exercised in approving of the character of Christ, and THE LAW OF WORKS AND THE LAW OF FAITH. 683 coming to him and trusting in him for pardon, justification, and eternal life, as can be in obeying the law of God, as the price of the divine favor, according to the law of works. Ho- liness is as really and necessarily exercised in applying to God as an infinitely gracious and bountiful Benefactor, and grate- fully receiving of him infinite favor and blessings as a free gift to the infinitely guilty and ill deserving, as is or can be exercised in obedience to his authority and law as a recom- mendation to, and enjoyment of, his favor and blessing. And as obedience and holiness is as necessary according to the law of faith as it is according to the law of works, in order to justification and eternal life, so there is not merely as much, but much greater, encouragement to practise it; and the obligations and motives to the exercise of holiness, in love to God and man, are greatly increased, and rendered unspeak- ably greater and stronger, by the law of faith. How wholly groundless and unreasonable, and contrary to truth, fact, and experience, is the objection to the law of faith, — according to which "a man is justified by faith, with- out the deeds of the law," or not by the law of works, — that this renders unnecessary, and is a discouragement to, holiness and good works, and encourages licentiousness and sin I V. This subject opens an easy and plain way, and perhaps the only satisfactory and true way, to reconcile the two apos- tles, Paul and James, in what they say of that by which sin- ners are justified. 8t. Paul has said, " Therefore, we conclude that a man is justified by faith, without the deeds of the law; knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ." St. James has said, "Ye see then how that by works a man is justified, and not by faith only." It has been rashly thought by some that the apostles in these words expressly contradict each other; but their perfect consistence and agreement with each other will appear only by observing the different sense in which they use the word ivorks, which is evident by all they say on the point. Paul expressly defines the works which he excludes from the law of faith and sets in opposition to it. They are the works of the laiv, — the same with the law of works, — mean- ing works done in order to recommend to favor, as a price offered to purchase and merit acceptance and justification of God, as has been represented and explained. By " works " James means .Christian holiness and obedience, which is the same with the law of faith, which has been explained. By "works" James means that love, in all its operations and fruits, which he says is the life and soul of faith, and without which there cannot be any true faith. His words are, " For 684 THE LAW OF WOUKi^ AND THE LAW OF FAITH. as the body without the spirit is dead, so faith without works is dead also. Seest thou how laith wrought with his works, and by works was faith made perfect ? " How could he more strongly assert the holiness of saving faith, when he says that holy love, the root and essence of all Christian obedience and good works, is as much the life and active nature of a living, saving faith, as the spirit is the life and activity of the body? How contrary is this to saying, as many have done, that holy love, which implies and comprehends all the obedience and good works of a Christian, is the effect and consequence of faith, and produced by faith, as the cause produces the effect! Paul agrees with James perfectly in his description of saving faith. He says, " Faith worketh by love ; " that is, love, which is the essence of all Christian obedience, and implies all good works, is the soul and S.ctive life of faith, by which it operates, or acts and works, as the spirit is the life of the body, by which it moves and acts. VI. This subject may be improved by those who have attended to it, as affording matter by which they may exam- ine themselves, whether their conversion and consequent re- ligion be true and genuine, or false and spurious. Have you been effectually cured of a disposition to trust to your own righteousness, and renounced and become dead to the law of works, under a clear conviction that you were cursed by it, notwithstanding any thing you could do, and that you should be justly accursed forever unless you obtained relief by the law of faith, trusting in the merit and righteous- ness of Christ for pardon and justification ? And ha\'TB you been led to understand and cordially to em- brace the law of faith, in which you highly approved of the character of Christ and the way of salvation by him, con- demning yourself as being so far from having or doing any thing to recommend you to God, or render you deserving, that you were infinitely guilty and ill deserving ? Have you felt and experienced this law of faith, suited to destroy your pride, and set you at the greatest distance from boasting? and the more you understood and cordially em- braced this way of salvation, the more disposed you have been to humble yourself in the sight of the Lord? Do you know that your heart was naturally as much op- posed to the gospel as it was to the holy law of God, and that, had not God given you a new heart by regeneration, you should have continued an enemy to Christ? — that the law of faith is a holy law, and that it cannot be complied with by a heart unfriendly to God and holiness? — that the more you attend to, and are pleased with, the law of faith, the THE LAW OF WORKS AND THE LAW OF FAITH. 685 greater is your aversion from sin, and the more you long to be holy, and hunger and thirst after righteousness ? Are you desiring and looking for that evidence that you are justified and shall be saved, which arises from a consciousness that you do embrace the gospel, and have those holy exercises which imply this, or are implied in conforming to the law of faith ? and do you desire no other evidence but this that your justification may be proved only by good evidence that you are sanctified? VOL. III. 58 SERMON REASON OF THE CHRISTIAN'S HOPE, WHICH HE OUGHT ALWAYS TO BE READY TO GIVE. A sermon; THE REASON OF THE CHRISTIAN'S HOPE, WHICH HE OUGHT ALWAYS TO BE READY TO GIVE. And bo not afraid of their terror, neither be troubled ; but sanctify the Lord God in your hearts : and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear. — 1 Pet. iii. 14, 15. The apostle Peter had a special commission to preach the gospel to the Jews, which did not exclude a regard to the un- circumcised Gentiles. He, therefore, writes this epistle to the Jews who were dispersed from the land of Israel into various places in the Lesser Asia and had embraced Christianity, with whom the Gentiles are included, who had become Chris- tians, and had joined with the believing Jews. In conse- quence of their becoming Christians, they were hated, and suffered persecution by the unbelieving Jews and idolatrous Gentiles, who w^ere disposed to inflict on them all the evils which were in their power, especially the former, who exer- cised the same ill will towards them which Paul had acted out before his conversion, and which they manifested towards the apostles and all Christians, of which we have the history in the Acts of the Apostles. The apostle, in this epistle to them, mentions many things to support and comfort them in their afflicted, suffering state, and encourage and animate them to persevere in the profession and practice of Christianity, to whatever reproaches, worldly losses, and persecutions they might expose themselves hereby ; and gives them many directions for their conduct in all cir- cumstances, and towards all persons, especially in the present state of things. Of the latter, we find an instance in the words now before us. The apostle here alludes to the words of Isaiah in the eighth chapter of his prophecy. When the in- habitants of Judah were threatened with an invasion by the neighboring nations, he tells them not to be afraid of them, * Written in the yeac 1801, and preached in two sennons. 58* 690 THE REASON OF THE HOPE OF A CHRISTIAN. but to sanctify the Lord of hosts, and make him their fear and their dread. So the apostle tells Christians, when threat- ened with the greatest evils that the enemies to Christianity- could inflict, not to be afraid of their terror, neither be troubled, but sanctify the Lord God in your hearts. To sanctify the Lord in their hearts was to love him supremely, and trust in him alone, desiring that he might be exalted and glorified above all creatures forever. The same word in the original is translated halloiv, which is here rendered sanctify. " Hal- lowed be thy name ; " that is, may thy sacred name and glo- rious character be made known, displayed, and glorified to the highest degree by all things that take place. " And be ready always to give an answer to every man that asketh you the reason of the hope that is in you." Christians are directed to be always able, ready, and willing to give the reason of their hope to every one who asketh it of them. This must be understood with some limitation. By every one who asketh is meant every one who asketh in a proper, de- cent manner, and with an apparent, professed desire to know what reasons Christians can give for their hope. If any asked them to do this with an apparent design to ridicule and mock them, and to get some advantage, and matter of accusation against them which would expose them to suffering, they were not obliged to answer such, as it would be contrary to the command of Christ : " Give not that which is holy to dogs ; neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you." " With meekness and fear." Christians are not to be haughty and insolent in giving the reason of their hope, nor enter into ostentatious and angry disputes with unbelievers. They must not despise and treat them with contempt for their unreasonable disbelief, but pity them, and treat them with con- descension, tenderness, and benevolence, not showing or having any angry resentment for any injurious treatment they may have received from them, but suffering and bearing all injuries with a meek and quiet spirit and behavior. All this is implied in meekness. Fear is here put for Christian humility, in op- position to high mindedness and self-confidence, boasting of their privileges and character, by which they are favored and distinguished from those who are in a state of darkness and unbelief. It implies a sense of their own exceeding unworthi- ness, and utter insufficiency in themselves to defend and maintain the honor of the Christian cause, without constant support and assistance from divine grace, and continual liable- ness to fail of their duty, and dishonor Christ, by not speaking and behaving as becomes their Christian calling and profession. THE REASON OF THE HOPE OF A CHRISTIAN. 691 This fear is essential to the Christian character, and becomes Christians at all times. The apostle Paul exhorts Christians " not to be high minded, but fear ; " to work out their own sal- vation with fear and trembling; and tells the Christians at Corinth that he was among them in fear and much trembling. The subject proposed to be considered, in a further im- provement of the words before us, is the hope of Christians, and the reason they have to give, and ought always to be ready to give, for this their hope, when properly required of them. I. It is to be considered what is included in the hope of Christians. This hope, indeed, implies and comprehends more than words can express, or the most enlarged mind on earth can conceive. The greatest Christians do in this state compre- hend and know but a small part of what is contained in this hope. And they depend on the enlightening influences of the spirit of Christ for the increasing knowledge of this, which they may and ought to obtain in this life. Therefore, the apostle Paul prays for the Christians at Ephesus, " that God would give unto them the spirit of wisdom and revelation in the knowledge of him ; the eyes of their understanding being enlightened, that they might know what was the hope of his calling, and what the riches of the glory of his inheritance in the saints." Christians may be assisted in their meditations on this pleasing and important subject by attending to the following brief and scanty representation of their hope, taken from the Holy Scriptures. Jesus Christ is the Christian's hope. What is contained in his person and character ; in what he has done and suffered ; in the manifestations he has made of the divine perfections ; in his revealed designs and promises to his church and to every believer, — is all the Christian can hope for, or can de- sire, and far, infinitely far, exceeds his highest expectations, and the utmost stretch of his conception and imagination. Jesus Christ has an infinite fulness for sinners. He has all they want, and they cannot conceive or wish for any greater or other good. And he gives himself, and all he has, his infinite fulness, to every believer. Christians hope by Christ to obtain the free pardon of all their sins, however many and gi-eat they are, and to be delivered from the curse of the law of God, even eternal destruction and misery, and from all evil. As the children of God, they hope for his kind protection to defend them from all real evil while in this world ; that what is in itself evil shall be made to thera a real good, so that all things shall conspire to 692 rUE Kkason of the hope ok a christian. promote their greatest good. They hope, in the best way and manner, and the most proper time, to be delivered from all sin and moral depravity, and made perfectly holy, by Christ their Savior ; and that their salvation shall be for the glory of God and the Redeemer forever, otherwise it would be no sal- vation to them. They trust in the wisdom and goodness of Christ to order the time and manner of their death so as shall be most for his glory and their good. They hope that when they drop their bodies into the grave they shall immediately enter into a world of light and complete happiness, being wholly transformed into the moral likeness of Christ, and in the enjoyment of him, and of his favor and love, and behold- ing his glory ; and, in the happy society of the redeemed, shall enjoy uninterrupted, increasing felicity without end. The Christian's hope includes in it an assured and pleasing prospect that Christ will destroy the works and kingdom of the devil on earth, and set up his own kingdom, and give his people the possession of the world for at least a thousand years ; which happy time for the meek, the saints, to possess the earth, and delight in the abundance of peace and happi- ness, shall commence and continue in a time and manner most agreeable to Infinite Wisdom and Goodness; and the Christian expects the set time will come, and is hastening on, when Christ will come to judgment, raise the dead, and assem- ble all the children of Adam before him, when he will sentence the impenitent wicked to everlasting punishment, and invite and bring his friends into the possession of his eternal king- dom, to enjoy perfect and progressing happiness forever ; and that they shall see, and have a most pleasing and eternally increasing conviction, when all the enemies of Christ are put under his feet, and all things are adjusted and brought to their proper and designed issue, that all events which have taken place, even all the evil, sin, and misery which has been and vvill exist forever, are included in the divine purpose and plan, v.'hich was in the highest wisdom and goodness fixed and ordained from eternity, and are necessary, in the most proper and desirable manner and to the highest possible degree, to promote the glory of God in the most cleea- manifestation and brightest display of the divine perfections, and produce the highest happiness and glory of the eternal kingdom of God. This will be contemplated forever, and will be a source of growing entertainment, and part of the happiness which is included in the Christian's hope. The work of redemption by Christ is so grand, wonderful, and complicated, the effect of infinite power, wisdom, and goodness, exercised in the most astonishing condescension, grace and mercy, truth and faith- THE REASON OF THE HOPE OF A CHRISTIAN. 693 fulness, to infinitely guilty, lost, and miserable sinners, in a way honorable to a holy, righteous God, his law and govern- ment, and suited to humble and save sinful rebels, and raise them to the highest honor and happiness ; and is attended with such infinitely great, important, glorious, eternal conse- quences, that the redeemed must enjoy unspeakably great and increasing happiness in searching into the wonders of this work, and loving, praising, and adoring God and the Redeemer forever. Every true Christian hopes to enjoy all this, and more, which no tongue can utter or heart conceive, and he shall actually possess it forever. He will stand at the right hand of Christ at the day of judgment, and enter with all the redeemed into eternal life and happiness, and enjoy the company and friend- ship of a most lovely and happy society, all sweetly united in love to Christ and to each other, under the best advantages to enjoy God, in the assurance of his favor and love, and to be happy in friendship with each other, and make rapid advances in knowledge, holiness, and happiness forever. But the theme is endless, and it is time to stop. This is the hope of a Christian. 11, The reason which Christians have to give for this hope which is in them, or entertained by them, is to be considered. This involves two particulars, "vv^hich are in themselves really distinct, though implied in each other; and, therefore, it is proper to consider them separately. They are these : The reason they have to believe and be sure that the Christian Scriptures, the foundation of all their hopes, are a revelation from God, containing infallible truth, without any error in matters of faith and practice, and, therefore, to be relied upon with the greatest confidence and safety; and the reason of their hope that they are real Christians, and interested in all the blessings promised in the gospel to true believers in Christ. First. The Christian, in giving the reason of his hope, must tell what evidence he has that Christianity is a divine institu- tion, and that the Scriptures which contain a revelation of it were written by the inspiration of God. Here Christians are introduced to speak for themselves, and give the reason of placing their hope in Christ and the gospel. They have the following ansv/er to give to those who ask them : — 1. We feel the want of a hope of some good and happiness which cannot be obtained and enjoyed in this life and in this world. We find ourselves possessed of those mental capacities and desires which cannot be filled and satisfied with the enjoy- 694 THE REASON OF THE HOPE OF A CHRISTIAN. ment of any or all the things of this world, the objects of time and sense. We know we have a capacity of enjoying a higher and better good than this world affords, and a good which is unfading, and will last to be enjoyed without any end ; and we feel strong desires, which we cannot suppress, of existing forever, in the enjoyment of objects which will render us com- pletely happy. This has excited us diligently to search and inquire whether, and where, any ground and good reason can be found for a hope of enjoying the good and happiness which is answerable to our capacity and desires. 2. If the Bible be excluded, upon the most diligent and extensive search we have been able to make, no sufficient rea- son has been found, or can be given, for a hope of a good adequate to the capacity and desires of man. The heathen who have not enjoyed the Bible, even the wisest among them, have not discovered any certainty of a future state ; and all their conjectures about it, and ideas of happiness to be enjoyed after death, if there be a future state, are so vague, uncertain, and absurd, that they can give no satisfaction to a rational mind, but tend to the contrary. They have obtained no true notions of the character of the true God ; so far from it, that they represent their gods in a ridiculous and shameful light, and as practising horrible vices. None of them, even their greatest philosophers, have ^een able to find out what true happiness is. They are indeed, and always have been, without the true God, and without a reasonable hope in the world. And this is true of the Mahometans. They profess, indeed, to believe in one God, which Mahomet taught them with a number of other things, who learnt them from the Bible, with which he was in some measure acquainted ; but they have no correct, consistent notions of the divine character, especially of his moral character. They do not know of any reasonable way for sinners to obtain pardon of their sins and the favor of God ; and, consequently, cannot have any reasonable hope of this. The most ignorant and vicious men among them have a promise of their prophet that they shall go directly to heaven, if they die fighting for his cause and their religion, or if they perform certain prescribed actions and ceremonies ; and the heaven they hope for they think consists, not in holiness and in the enjoyment of the true God, and the mental happi- ness implied in this, but in those sensual delights and gratifi- cations more suited for beasts than men ; which are the objects of aversion and abhorrence, and not of hope, to a good and pure mind. The infidels, deists, and atheists who live in that part of the world called Christian are really without hope. The latter THE REASON OF THE HOPE OF A CHRISTIAN. 695 are professedly so ; they have no belief of a future state, and have no hope of any good which they cannot enjoy in this life, which to every discerning mind is nothing but vanity and vexation of spirit. These choose to view and place themselves in such a low state of existence that they have no preeminence above the beasts, except that they are capable of suffering more pain and misery than the brute creation. As to the Deists, they profess to believe there is a God ; but do not appear to worship him, or derive any enjoyment from their belief. Many of them, with atheists, do not believe there is any future state, but say they expect to die as the beasts, and have no further existence. Others of them consider it as a matter of uncertainty whether they shall exist in a future state or not ; and they who profess to believe they shall exist after death can give no satisfactory account of the happiness they shall enjoy, nor any reason of their hope of happiness in the forgiveness of their sins and the favor of God, whom they have offended. For reason, on which they depend, affords no evidence that God will forgive them ; but rather that they must fall under his displeasure, and be mis- erable forever. They can have no hope from the god they profess to believe exists. Having renounced the God revealed in the Bible, they are wholly at a loss about the character of their god. Some of them ascribe no moral character to him, and they who do cannot agree in what it is ; and none of them can tell whether, or how far, men have any concern in it, so as to have any influence on their conduct or happiness. So that they are all without any reasonable hope, having re- nounced the true God. Therefore, if the Christian hope be not founded upon reason and truth, but must be given up as fabulous and mere delu- sion, we are left without hope, and we must sink into the most gloomy darkness and despair. But, — 3. We find in the Bible an exhibition of that good which is suited to make us completely and forever happy, containing all that we can desire or hope for. It reveals a most agreea- ble and wise way for the pardon of sinners, and their recon- ciliation with God, and to enjoy his favor as much, and to a higher degree, and be much more happy than if they had never sinned. It contains repeated and abundant promises of deliverance from all evil, and the everlasting enjoyment of the best and highest good of which we are or ever shall be capable. All this is offered and bestowed as a free gift on every one who is willing to receive it and asketh for it. We will not enter into more particulars here in description of this hope. They have been represented in the former part of this 696 THE REASON OF THE HOPE OF A CHRISTIAN. discourse, and will, of course, come into view under the next head. We will only observe here, that the infinite good com- prehended in the redemption of sinners, which is the subject of the revelation in the Bible, is the only proper and complete object of hope that can be conceived of or imagined by a reasonable and good mind, if it be true, and there is evidence that it is indeed a revelation which is given to men from God. Which leads us to say, — 4. There is clear, most satisfactory and abundant evi- dence, fully answerable to the nature and importance of the subject, that the Bible is true, and contains a revelation from God. But before we enter upon the short and summary detail of this evidence which we propose to give, the following things will be mentioned : — Though the evidence of the truth of divine revelation is sufficient to convince the understanding and judgment of those who will seriously attend to the subject, though they have bad hearts, and do not really love the truths it contains, yet they cannot have that satisfactory assurance that it is from God, and indeed a divine revelation, which those of upright and good hearts have, though their understandings and mental powers be not so bright and strong as those of others whose hearts are not good. It may also be observed, that truths and objects of a moral and spiritual nature may be the objects of as great certainty, yea, greater, than those objects and things whose existence is known only by our bodily senses ; so that a man of an honest and good heart, and right taste and discerning, would doubt of the truth of the latter rather than of the former, if one must be doubted of and given up as not true. We would further observe here, that if it were possible that the Christian hope is a mere delusion, which we know is not true, and is impossible, yet we should lose nothing by enter- taining it. We shall, in the issue, be as well off as those who have no hope. If we should cease to exist at death, or in whatever state we should be, we should not be in a worse state than others, or than we should be had we not been Christians. We have a high enjoyment in our hope now, which will continue as long as we are in this world. It is constantly better to us than all worldly enjoyments, and we should be great losers by exchanging it with the most happy worldly man for all his enjoyments. Our hope is a constant source of high enjoyment, which unspeakably more than counterbalances all the uneasiness and sufferings which are occasioned by it, be they ever so many and great. Therefore, THE REASON OF THE HOPE OF A CHRISTIAN. 697 unbelievers, if they knew we were deluded, — which they do not know, and never will, — would act an unreasonable, injurious, and cruel part, to take our hope from us, if they could, or even to attempt it; for if this could be effected, it would deprive us of more happiness than they ever did or can enjoy, which is better to us than all this world, and we should sink down into the most gloomy state of despair and misery, which they who never had the Christian hope cannot feel or suffer while in this world.* We now return to the point proposed, to speak of the reason we have of our hope, grounded on the evidence that the gospel is from Heaven, which amounts to as great demon- strative certainty as there is or can be of any proposition which was ever proposed or thought of. We have read the Bible over and over again, and with much more care and attention than we bestowed on any other book. And the more we have read it, and attended to and understood the truths contained in it, the more clear and certain has the evi- dence appeared of its divine original, and the greater pleasure we have had in the things which it reveals. When we enter on this theme, it is not easy to determine where to begin, or where to end. There is so great a multi- plicity of evidence that the Scriptures contain a revelation from God, and the number of particulars from which this is proved is so great, that it would take more time than we now have to mention all of them. We can only give a summary view of this evidence now, which w^e are sure is a sufficient reason of our hope, of which we shall never be ashamed. It is common and proper to distinguish the evidence that the Bible has a divine original into that which is called exter- nal and that which is internal, consisting in the doctrines, truths, and duties which are revealed and inculcated therein. * " If in this life only wo have hope in Christ, we are of all men most mis- erable." (1 Cor. XV. 19.) These words have been understood by some in a sense which may be thought inconsistent with the sentiments expressed in the above paragraph. But, on a careful examination, they will doubtless appear in perfect unison. To hope in Christ only in this life is really to give up the Christian hope and Christianity itself, as a groundless fable ; and consequently to be deprived of all the enjoyment and happiness derived from Christianity and the Christian hope, by which they have an unspeakably higher enjoyment, and greater degree of happiness, than unbelievers can have. And as they feel tlie vanity of all things in this world, their loss is irreparable, and they must feel themselves wretched, and sink into gloom, despau-, and misery ; while the men of the world, by their ignorance, delusion, and a worldly mind, knowing no greater good than they have or hope to obtain in the enjoyments of this life, are eagerly pursuing and fondly hoping for worldly good ; by which they are, at present, prevented from falling into that despair and misery which will cer- tainly come upon them, when this life shall end. VOL. III. 59 THE REASON OF THE HOPE OF A CHRISTIAN. We shall endeavor to consider these separately, though they will naturally, and perhaps to the best advantage, be in some instances, in a degree, blended together. Certainly the honest mind will view them together, and at once, as strengthening each other, and amounting to a clear demonstration of this truth. The external evidence consists in the manner in which the Christian Scriptures have been made and given to the world; the men and their character who wrote them, and the manner of their writing ; the miracles which have been wrought in confirmation of the truth of the facts related, and the doc- trines and commands made known, and that they who spoke and wrote were inspired by God to speak and do what they did ; the numerous predictions of things and events which should come to pass, many of which were accomplished soon, others have come to pass long since they were predicted, and many are fulfilling now before our eyes, in the revolutions which are taking place, and the present state of the nations and of the world ; the spread of Christianity among the na- tions by the men who were the principal instruments of prop- agating it, and the preservation and continuance of it in the world to this day, notwithstanding the great and constant opposition to it which has been made. These are the chief, but not all the external evidences of the divine original of the Bible, which must be more particu- larly considered. The men by whom it was written appear to be men of good natural abilities, sensible, honest, and seri- ous, as men really inspired by God to write would be. They were not a number of men who lived at the same time, and could consult together, and lay a scheme what to write ; but lived in different ages, the last above a thousand years after the first who wrote. They do not appear selfish, proud, and ••vain, to seek their own worldly honor or interest, but the con- trary. The manner of their writing is inimitable, and differs from the writings of all other men. This has been observed and illustrated by many authors, and is needless for us to repeat. They write an orderly history of the world, from the beginning of it to the time of those last events which relate to the subjects on which they wrote. And this history is carried on by them to the end of the world by their predic- tions. This is the most ancient, well-authenticated, consistent, important, and useful history that was ever formed by unin- spired men, or ever will or can be. It exhibits one grand scheme and plan of events, all uniting and conspiring to bring all things to the most happy issue, worthy of the infinite Being who is infinitely powerful, wise, and good. It is as THE REASON OF THE HOPE OF A CHRISTIAN. 699 really impossible that any uninspired man or number of men, especially who lived in such distant ages of the world, should make the writings which we find in the Bible, as it is for them to contrive and make the visible world ; and we have as satis- fying evidence that the Scriptures contained in the Bible were written by the inspiration of God, as we have that the sun, moon, and stars, and all the visible world were made by him, especially if we take into view the facts which we are now going to mention. Moses, who was the first writer, gave abundant proof that what he wrote, said, and did, was by the inspiration, com- mand, and direction of the true God, by the numerous mira- cles which he wrought, and the predictions he made, which were fulfilled directly, or in the time of his life, and have been since fulfilled. And here we would observe, that prophecy, when it is fulfilled, is a real miracle, as absolute, independent prescience is an incommunicable attribute of God ; and when a man has ability to know and foretell events that are future, this is as much above what are called the laws of nature as the ability to work any miracle whatever, and is an evidence of divine inspiration. Therefore, miracles and prophecy which come to pass may be considered together, as they are fre- quently united in the same event in the Scriptures. Thus most of the miracles wrought by Moses in Egypt, at the Red Sea, and in the wilderness, during forty years, were accompa- nied by predictions of the miraculous event before it took place, though the latter was instantaneous with the former, and both were of the nature of a miracle, and so were all the prophecies of Moses which have since been fulfilled, by which, and by all the miracles done by him, his divine mission was fully confirmed, in the view of the whole nation of Israel ; and this has been handed down through all ages since in the church, and been increasing by the fulfilment of many of his prophecies, and the discovery of the import and design of the institutions which he appointed, which he declared he received from Heaven. And, indeed, all or most of the ordinances in- stituted by Moses contained predictions, pointing out the character of the Savior who was to come into the world, and what was to be done and suffered by him for the redemption of man, w^hich were exactly fulfilled in him, together with all the predictions of him by the prophets who arose after Moses. All the Mosaic institutions, and all the miracles he did and predictions he uttered, all the miracles and prophecies by the prophets after Moses, with all the events which took place, were designed and suited to prepare the way for that event — the incarnation of the Son of God ; so that the divine design 700 THE REASON OF THE HOPE OF A CHRISTIAN. and wisdom is to be seen, by those who will properly attend, superintending through the whole. It is impossible it should be a mere human contrivance. At the very time which was pointed out and fixed by the prophets hundreds of years before, — when there was, conse- quently, a general expectation of the appearance of the prom- ised Savior, and the state of the Jews and of the world was made ready for such an event, — the expected Messiah came, in a character and in just such circumstances as were described and foretold long before by the prophets. He wrought many miracles, by which he proved that he was the Son of God, the very person predicted by the prophets, and taught the most important truth in a manner which was never done by any mere man. He was a perfect example of humility, meekness, uprightness, benevolence, wisdom, and piety, and taught, both by precept and example, the nature and properties of true religion, and the only excellent and perfect morality. But now we have insensibly run into what properly belongs to the next head — of internal evidence. He instructed his disciples into the meaning of those proph- ecies which related to him ; and from this and acquaintance with him, his doctrines and precepts, and the miracles he wrought, they believed with all their heart that he was the Son of God who was to come into the world. The body of the nation of Jews, especially their teachers and leaders, — the scribes and Pharisees, — were so sunk into depravity and ignorance, their hearts were so bad and vicious, that they did not understand the prophecies concerning him ; nor could they approve of his person, character, and doctrines, all which condemned them ; but they hated them with a hatred which could not be satisfied till they had put him to a cruel and ignominious death, which he had repeatedly foretold, and the consequent destruction of that nation, to his disciples, and the ancient prophets had predicted. He also said that he should rise from death on the third day. But his enemies had no expectation or belief of this, but were disposed to reject all the evidence that could be given of such a fact. And even his disciples and friends did not understand the prophets nor the words of Christ on this point, and knew not what to think of his being put to death as he was ; and were wholly in the dark as to the consequence, till the evidence that he was risen from the dead was irresistibly forced upon them. When he had given incontestable evidence of his resurrec- tion to a sufficient number of chosen, competent witnesses, who could not be deceived, and conversed with them a con- siderable time, and given them proper instructions, they de- THE REASON OF THE HOPE OF A CHRISTIAN. 701 clared that they saw Iiim ascend towards heaven in a cloud till out of their sight; and that two angels appeared to them, who told them he was gone to heaven, and would return again at the day of judgment. They retired, and waited till, as he had promised them, they received from Heaven miraculous power to bear witness of his resurrection, and proclaim salva- tion to sinners upon believing in his name. They were soon endued with power, and enabled to work miracles to prove the truth of their testimony that Christ was risen from the dead and gone to heaven, and had commanded them to preach the gospel to the world, and that in this they said nothing but what was contained in the writings of Moses and the prophets. They went forth, and, contrary to all human probability and expectation of the success of such a small number of poor, low, illiterate men, with such a message, so contrary to the strong prejudices and prevailing customs both of Jews and Gentiles, and to the lusts and evil propensities which naturally reign in the hearts of all men, they made nu- merous converts to Christianity from among the Jews and the idolatrous heathen. It is impossible that these facts should take place, unless Christianity were from Heaven, and the apostles were assured that what they related concerning Christ was true. That, in their then circumstances, they should undertake to propagate Christianity, without any worldly motives, and in the prospect of poverty, disgrace, and suffering, which they knew was as contrary to the natural inclinations of men as any thing can be, cannot be accounted for, unless on the supposition they knew that what they declared was true, and most important to themselves and others, and that they could depend upon the promise of Christ to support and succeed them ; and it appears to us that their success in propagating Christianity, and being supported in the midst of opposition and suffering till they had collected a number of churches, is a demonstration that divine power upheld them, and changed the hearts of men so as to dispose them to attend and receive the gospel. This was as far above all mere human contrivance and efforts as is the production of the natural world, and cannot be accounted for without supposing that Jesus Christ is the Son of God, and that the apostles were enabled to do those great and won- derful things by his assisting power, agreeably to the relation given of this matter in the Bible. And that the gospel has spread among the nations, and Christianity has been continued to this day, notwithstanding the constant and strong opposition which has been made to it in so many ways, is, as we may say, a constant miracle, and a 59* 702 THE REASON OF THE HOPE OF A CHRISTIAN. clear evidence that it has a divine original, and is a demonstra- tion that it is of God, according to the test proposed by the good sense of the learned Gamaliel. If this counsel or this work had been of men, it would have come to nought long ago; but since it has continued to this day, and men, with all the cunning and power with which they have in all ages attempted it, have not been able to overthrow it, its divine original is demonstrated, and it must be of God; and we are certain that all they who do oppose Christianity, and attempt to overthrow it, are fighting against God, and will be disap- pointed and confounded. We will finish this head by mentioning the state in which the Jews now are, and have been, since the destruction of Jeru- salem and their temple, and the present state of the world, which are agreeable to the predictions in the Bible. The state into which the Jews have fallen in consequence of the cruci- fixion of Christ by that nation, who wished that the guilt of his blood might fall on them and their posterity, is agreeable to the prophecies of Moses and the other prophets ; to the pre- dictions of Christ and the apostles ; and are, in this view, a standing evidence of the truth of Christianity, which might be illustrated by a number of particulars, had we time to mention them. Their continuing a distinct people in their dispersion among the nations of the earth for so many ages, which is a sort of public, continual miracle, holds them in a situation in which they are prepared for the visible accomplishment of those many predictions and promises which we find in the Bible, of mercy in store for them, by their being made willing to submit to Christ, and come into his fold, the Christian church, with the Gcentiles; which is a confirming evidence of the truth of the gospel, and that this happy event will take place; and that the time is not far distant, appears from other prophecies and the present state of the world. This leads us to observe^ that the state of the Christian church from the days of the apostles to this time, and to the end of the world, and the state, changes, and revolutions of the nations of the world, especially so far as they have any relation to the church, are foretold in the prophetic part of Scripture, particularly by the prophet Daniel, and in the revelation given to the apostle John, which have been exactly fulfilled, so far as they relate to the past and present time ; and we may hence rely upon the accomplishment of the predictions of the events which are yet to take place. The great apostasy which has taken place in the church of Christ by antichrist, or the pope, by which the church of Rome is become a corrupt, false church, was particularly foretold, with many particular circumstances THE REASON OF THE HOPE OF A CHRISTIAN. 703 relating to its charactewi, and treatment of true Christians, etc., the rise of it, and the time of its continuance and final over- throw. Many things predicted of this false church have already come to pass, which are publicly known, and needless for us now to mention. It is evident that this false church, which in Scripture is called a harlot, with those who support her, and all her appendages, are on the decline, and hastening to the destruction predicted. Five vials of the wrath of God, pre- dicted in the sixteenth chapter of the prophecy by John, have ah'eady been poured out on her; and the sixth vial is now running, under which antichrist is to sink, and the way be prepared for his final overthrow, which is now taking place in sight of the world. While this is doing, according to the prophecy, the spirits of devils are to be let loose in the Chris- tian world as they never were before; and under their influ- ence all orders of men are to become exceeding corrupt and wicked, more generally, and to a greater degree, than ever before, and own themselves in opposition to God and the Redeemer. And do we not see this representation fast ful- filling from year to year? Is it not known that infidelity, deism, atheism, and all kinds of gross error, and of vice and wickedness, which are the genuine fruits of these, are rapidly spreading, and prevail every where ? Surely all must be sen- sible of this who can discern the signs of the times. Let who will shut their eyes, and live in ignorance, it appears to us a striking evidence that the events of this time are a fulfilment of the above-mentioned prophecy, and that, after the accom- plishment of the events predicted under the seventh vial, the millennium, or prosperous and happy state of the church on earth, so much the subject of prophecy, both in the Old Testa- ment and the New, will commence. Having, as briefly as we could, stated the leading things in which the external evidence that the Bible contains a revela- tion from Heaven consists, we proceed to mention what we call the internal evidence of the same truth. This, we think, is more than answerable to the fair and promising outside, if we may so call it, which we have been considering, and is suited to establish every honest and good heart in assurance that the gospel is of God. The Bible reveals the being, perfections, works, and designs of God, and sets them in a more grand, important, rational, and desirable light than ever has or could be discovered by uninspired men, or has been conceived by any man who is not acquainted with the Bible. God is here represented as with- out beginning to exist, omnipotent, omniscient, omnipresent, infinitely and unchangeably wise and good, just, true, and 704 THE REASON OF THE HOPE OF A CHRISTIAN. faithful ; as the Creator of all things, and constantly upholding, directing, and governing them in all their revolutions and motions; all which are included in a most wise plan of opera- tion, which has been fixed by him from eternity, is endless, absolutely perfect, and immutable; that he exercises a most perfect and wise moral government over all his rational crea- tures, to whom he gives a natural capacity of moral action and obedience to all his laws, which are perfect, just, and good. The law of God respects and requires a perfectly right disposition and exercises towards him and all fellow-creatures ; to love him with all the heart, and our neighbor as ourselves. It assures favor and happiness to the perfectly obedient, and curses the disobedient with a curse which implies endless destruction. In short, the Bible reveals such a God as must be most pleasing and desirable to every perfectly innocent and good mind. Such have all they can desire or wish for in such a God, such a law and moral government ; therefore, to them he is the only true God, and their chosen portion and happi- ness; while they know that all the notions that have been entertained of the divine character and his law by those who have not taken them from the Bible, and are not consistent with it, are erroneous, foolish, and wicked. The Bible gives a particular and rational account of the creation of this visible world, which is nowhere else to be found ; and of the creation of man, by making one man and one woman, from whom all mankind descended. It relates the sin and apostasy of these first-created parents of the human race, and how by this total moral depravity and sinfulness came upon all their children, by which they are all, in their natural state, under the curse of the law of God. That all men are by nature depraved and sinful, is a fact evident to all who attend to the matter ; but how and in what way they are become so, none have been able to give any good reason who have not been acquainted with the Bible, or have rejected the account that gives of it, which appears rational, consistent, and satisfactory to those who have an upright and good heart, and even to the sober reason of all who examine it without a great degree of prejudice and pride. But the Bible reveals that which is infinitely more impor- tant to us and to mankind, which never could have been known or thought of by any creature, had not God revealed it. This is the great design and work of the redemption of man by Jesus Christ, the Son of God, which is the gi-eat subject of revelation, as the whole has reference to this, and would be needless in any other view. This fixes a divine stamp on the whole, as it makes a more clear, full, and wonderful manifes- THE REASON' OF THE HOPE OF A CHRISTIAN. 705 tation and display of the divine perfections — power, wisdom, holiness, goodness, justice, truth, grace, and mercy — than otherwise could have been done ; which cannot be known by those who never heai'd of this revelation, or who reject it as not coming from God. In the gospel all mankind are represented as sinners — transgi-essors of the law of God, and under the curse of it; and a way is opened by which sinners may be delivered from this curse, and be recovered to holiness, the favor of God, and eternal life, consistent with maintaining and honoring the law of God, and displaying his justice and truth, his hatred of sin, and disposition to punish it. This has been effected by the incarnation of the Son of God, — who is really God manifest in the flesh, — who, by his suffering unto death in the flesh, and paying perfect obedience to the law for man, and in his stead, has so honored the law, both the precepts and penalty of it, that God may be just, according to the true spirit and design of it, and pardon and justify sinners who approve of the character and works of the Mediator and trust in him. This is the sum of the matter, which might be enlarged upon, and illustrated without end. But we shall only say now that to us the wisdom and all the perfections of God are displayed in the gospel — that this is the true God and eternal life, and that with good reason, and with the most perfect safety, we may place our highest hopes on this sure foundation. The disciples of Jesus appear to give a fair and honest his- tory of what he said and did, and of the treatment he received. They neither give him, or themselves, any praise, encomiums, or flattering titles ; they only relate facts respecting him, themselves, and his friends and enemies, without making any reflectiojis in his or their own favor, or against his enemies. They relate their own faults, without offering any palliation or excuse. No uninspired writer ever did, or could, or ever will, write a history of any particular person, or of so many important and extraordinary events, in which he is as much interested, as those who wrote the historical part of the New Testament were in the facts which they relate, in the manner in which they have written. Christ uniformly spake and acted with a dignity, condescension, seriousness, wisdom, and pru- dence which became a person of the character which he sus- tained, and the work he came into the world to perform. He never erred or made the least mistake in all he said and did. Christ taught the most sublime, important, and pure doc- trines respecting God and the state of man — the way of his recovery to the favor of" God, to holiness and true happiness, and in what these consist. He taught that God was sover- 706 THE REASON OF THE HOPE OF A CHRISTIAN. eign and independent in bestowing his mercy on men — that he had mercy on whom he pleased, for which men depend wholly on him ; that all men were so wholly depraved and wicked at heart that they refused to come to the light when set before them; that they hated the light — yea, that they hated him and God his Father, and continued to do so till they were born again of the Spirit of God, by which a new, obedient heart was given ; that, previous to this, they did not understand or see the things of the Spirit and kingdom of God : therefore, all who come to the knowledge of the truth, and embrace the gospel, are taught of God ; in which he has mercy on whom he will have mercy, making the distinction according to the dictates of his wisdom and goodness — what will be best to promote the highest good of the universe, which cannot be done by the salvation of all. This is clearly and concisely expressed by Christ : " All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out." This recommends the gospel to us as true and from Heaven — as consistent and most excellent; (as no man or set of men, uninspired, would have represejited man- kind in so bad a light, and so dependent on God for a new and better heart;) or that every thing and circumstance relat- ing to the salvation of men is under the direction of Infinite Wisdom and Goodness ; all which is clearly taught in the Bible. This leads us to say that the gospel appears to us evidently of divine original; and we are sure that it is not of man, because it represents man as so infinitely guilty, odious, and ill deserv- ing, that he cannot recommend himself to the least favor by any thing he can do or suffer ; and that it is unbecoming the holy and just God to pardon and save him out of respect to any thing good and deserving in him, but purely on the account of the atonement, righteousness, and infinite worthiness of a Mediator, to whom the unworthy sinner is united by faith : so that the salvation of men, from the foundation to the top- stone, from beginning to the end, is of mere sovereign, won- derful mercy and grace, by which man is thoroughly abased and humbled ; and his salvation must be ascribed, not in the least to himself, but wholly to the undeserved, sovereign grace of God. This is perfectly agreeable to the law of God, and the sinful, guilty state of man ; and there is no other possible way in which he could be saved, consistent with the divine law and the guilty state of man. It is impossible that this should be the contrivance of man, as it is directly contrary to his thoughts and reigning disposition, and is the principal reason of the opposition men make to the gospel, and why THE REASON OF THE HOPE OF A CHRISTIAN. 707 none will cordially embrace it till they have a new heart, a heart to confess their sins, and humble themselves in the sight of God, and receive offered mercy as a free, undeserved gift to the infinitely guilty and wretched, and with pleasure ascribe all the honor and glory of their salvation to God alone ; by which they are prepared to enjoy true happiness, of which they were before wholly ignorant and destitute. We have another all-convincing evidence that the gospel is true, and has a divine original, from the duties and the nature of the religion taught and enjoined by Christ and his apostles, which are different from any thing of this kind recommended by men not inspired, and in many respects contrary thereto. The Bible teaches that all true religion has its beginning in the heart of man, in the fear of God, and consists in supreme love to him, and unreserved devotedness to his honor and in- terest in all our exercises and conduct, which implies constant devotion in prayer and praise, and a religious acknowledgment of him at all times, and in the proper seasons of public and social worship, as well as that which is more private and secret. Christ said, men must deny themselves, and forsake all they had, for his sake, in order to be his true disciples ; that they must be humble, meek, upright, and benevolent, even towards their worst enemies ; do them all the good in their power, and pray for them ; forgive those who injured them, and indulge no disposition to retaliate and avenge themselves, but be harmless, and injure no man. In sum, the religion and morality taught in the Bible, especially by Christ and his apostles, is as much superior in its reasonableness and excel- lence to any thing of the kind which has been taught by men who have not derived their sentiments from revelation, as light is to darkness, and is perfectly suited to make those who heartily embrace it and conform to it happy in this world and forever. And we must further observe, that the religion and morality inculcated in the Bible is urged by the strongest mo- tives, not only as most reasonable, and tending to render society happy in this v/orld, but as it is enjoined by divine authority, with the promise of eternal happiness to all who obey, and an awful threatening of endless punishment to all others ; in which opposite states all shall be fixed at the great day of general judgment. We have now, in a summary way, given the reasons of our belief and assurance that the Bible contains a divine revela- tion, and of our hope in Christ. We see enough in him to satisfy us, even all we can wish, or hope for, or desire ; enough to make us happy, beyond our present conception, in his eter- nal kingdom ; and not us only, but all that shall believe on 708 TEIE REASO>f OF THE HOPE OF A CHRISTIAN. him, which we would earnestly urge on all those to whom we have access ; knowing that all who believe shall be saved, and all who do not believe on him shall be damned. We are sensible that Christianity has been greatly opposed in all ages since its institution, and much has been written, and many objections have been made, against it, by men of great parts and learning, which have been fully and abun- dantly refuted by Christian writers, some of whose writings we have seen. We know also that infidelity has greatly in- creased of late, and is now increasing; and that many, who profess to believe Christianity to be true, are rejecting the most essential doctrines of it, and there are many others who do not cordially embrace it, or live answerable to the precepts of it. But this is so far from making us hesitate, or abating our belief and confidence of the truth of it, that we consider it as a confirmation that it is from God. For if mankind be so corrupt and wicked as to be enemies to the true God, which the Bible asserts, and is proved by their general conduct, then they must dislike and be enemies to all the manifestations of his character, and whatever he requires as most agreeable to him. Besides, the Bible relates many instances of this oppo- sition to the truth, and predicts that the gospel would be op- posed and rejected by men. Christ says to his disciples, " Behold, I send you forth as sheep in the midst of wolves, and ye shall be hated of all men for my name's sake." And the Bible says, " The time will come, when men will not en- dure sound doctrine; and shall turn away their ears from the truth, and shall be turned unto fables." And it has been ob- served, that the present infidelity and wickedness which pre- vail in Christendom is particularly predicted in the Bible. Notwithstanding all this, we know the truth of the gospel is great, and will overcome ; and that the gates of hell shall not pevail against it. Finally : we know that the Bible could not be invented and forged by dishonest, wicked men ; for this is, for many reasons, not only improbable, but impossible. And we know that no honest, good men would have any hand in it, if it were a forgery. It follows that the very existence of it, in the form in which it is, is a demonstration that it came from God, and was written by divine inspiration. We have as great and full evidence of this, yea, greater, than we have of the existence of the visible world, or of any thing which we per- ceive by our bodily senses.* * The above evidences of the truth and divine origin of Christianity it is supposed every Christian is, or ought to be, able to produce on all proper occa- sions. Others are omitted, together with answers to the objections which are THE REASON OF THE HOPE OF A CHRISTIAN. 709 Second. Christians, in giving the reason of the hope that is in them, must give the reason, not only of their beUef and assurance that the gospel is true and a revelation from Heaven, but also the reason of their hope that they do cor- dially embrace it, and are interested iii all the blessings which are promised to all true believers. When they, in proper times and circumstances, are asked the reason of this their hope by those who appear to want information and to have a right to it, and it may promote a good and important end, they can make the following answer : — We all hope that we are friends to Christ, and are interested in the promises he has made to those who believe in him. But our hope is stronger or weaker at different times, accord- ing to the strength and constancy, or weakness and incon- stancy, of our religious exercises, and the consciousness we have of them, and the sight of our own hearts. We sometimes attain a degree of assurance, or that confidence which excludes all sensible doubts ; but many of us, perhaps the most, have often many doubts, and some of us have generally many doubts and fears. Others are generally more confident, and seldom, if ever, doubt of their being real Christians. What is the cause of this difference, it is impossible for us to determine ; at least, in many cases. But this we are confident of, that it is owing to our imperfection in knowledge, discerning, or Christian exer- cises, if we be real Christians, that we have the least doubt of it, and do not always enjoy an assurance that we are friends to Christ. At the same time, we believe that the reason why some real Christians do not admit a doubt of their being Christians, is their imperfection in knowledge, discerning, and Christian experience. There are others who profess to be assured con- stantly, without one doubt for a long course of years, that they are Christians, and shall be saved, whose life and conversation discover that they know not what it is to be a real Christian. But we will proceed to give the reason of our hope. In the first place, we would observe, that we trust we have been convinced of sin, and reproved for it, by the Spirit of God, as none are but those to whom he applies the benefits of redemption. Antecedent to our hearts being renewed by divine power to new and gracious exercises, we were, the most of us, if not all, brought to a degree of painful conviction of our sinful and miserable condition, which we believe is the made to the Bible, because every Christian may not be supposed able readily to exhibit them. A more ample and able vindication of Christianity is contained in Dr. Trumbull's "Twelve Sermons on the Divine Origin of the Holy Scrip- tures," and Mr. Fuller's treatise, entitled, " Christianity its own Evidence," etc, both which are recommended as worthy of the perusal of all. VOL. III. 60 710 THE REASON OF THE HOPE OF A CHRISTIAN. way which God commonly takes with those whom he designs to save. But as such conviction, and the exercises that ac- company it, are so different in different persons, as to their degree, the length of their continuance, the attempts and exertions they make to help themselves, and the particular means by which they have taken place and continued, we shall not try to give account of them, which every one may do for himself, when it may be convenient. Besides, it would be deviating from our present purpose — which is, to give the reason of our hope that we are Christians — to enter into a de- scription of the convictions of which the unregenerate may be the subjects. For no convictions or exercises which take place in the mind of a sinner, antecedent to his regeneration or his having a new heart, can be any scriptural evidence that he ever will be renewed and become a Christian. There is no connection in nature, or by the declarations and promises of Scripture, between any convictions and exercises of the unregenerate, and their becoming Christians. In any stage or degree of their convictions, change of sentiments, or external reformation, all may come to a full stop, and be lost ; or, if they continue in any degree, they may never issue in a true conversion. We, therefore, mean to speak only of that con- viction of sin, and humiliation for it, which is an evidence of our being regenerated, as it can take place only in a renewed heart, and is connected with salvation. Our eyes have been opened to see that the law of God, which requires our obedience to it, respects the heart, and every motion and exercise of it which is of a moral nature, re- quiring that they all should be perfectly right and in conformity to it, and forbidding every thing contrary to this rectitude of heart, on pain of eternal punishment; that this law is perfectly right and good in all the requirements and threatenings of it. This has been attended with a conviction of the exceeding wickedness of our hearts, being wholly contrary to the law of God, and the source of every thing wrong in our outward actions. We could not but approve of the law as right, holy, and good, and felt that we were wholly blamable for every thing in our heart and life contrary to this law, and were wholly without excuse. Our heart appeared to us to be natu- rally wholly depraved and wicked, and all sin against God so infinitely criminal and vile, and we so unspeakably guilty, having done nothing but sinning against God and his law, that we felt and acknowledged from the heart that we deserved to have the penalty of the law executed upon us, that God would be just and glorious in doing it, and we must justify him in it, and remain forever without the least reason of com- THE REASON OF THE HOPE OF A CHRISTIAN. 711 plaint. Thus we submitted to God, and accepted the punish- ment of our iniquity, and felt a calmness and pleasure we never experienced before, in viewing with delight the divine character exhibited in his law and works of creation and provi- dence. We knew our heart to be naturally so totally de- praved and wicked, hard, obstinate, and impenitent, that it would never be made better by us, or by any means or crea- ture, unless it were renewed by the almighty power of God, which he was under no obligation to do ; that we were utterly undone and lost in ourselves ; that we were in the hands of God, as the clay is in the hands of the potter, to deal with us according to his sovereign pleasure ; and we heartily acqui- esced in this, in being thus dependent on him. And when we were brought to a more particular and realizing view of Christ, and the way of salvation by him, (of which we shall speak presently,) our sins and the evil that is in our heart ap- peared in a worse light to us, and unspeakably aggravated, in that it was necessary that Christ should suffer so much to make atonement for sin, in which such great and astonishing love to sinners was manifested. Our abuse of the gospel, and disposition to slight and reject Jesus Christ, of which we had been actually guilty in ways and instances innumerable, appeared to us great and aggravated beyond description, and discovered the exceeding malignity and baseness of our heart, the wickedness and obstinacy in refusing to accept Christ offering himself clothed with love and salvation. O, who can express or fully conceive of the magnitude and aggravations of the sin of impenitence and unbelief, of which they are guilty, who live under the gospel and will not embrace it ! Thus we have been convinced of sin, and reproved for it, and, we trust, have submitted to the reproof in the exercise of repentance, condemnation, shame, and abhorrence of ourselves. "We think this is described by Christ when he says, " And when he is come, (that is, the Holy Spirit,) he will reprove the world of sin ; of sin, because they believe not on me." And here we would observe, that this conviction of sin, from the beginning of it, and in its progress, has been attended with an evidence to us that the Bible is true and from God, in that it describes the character of man to be the same which we found ours to be when we saw the depravity and wickedness of our hearts. This description is given in the relation of the facts by which men in different circumstances have in all generations acted out and discovered the depravity and great degree of wickedness of their hearts, and in many particu- lar assertions of the great and total depravity of the human heart. And the gospel is founded on this — that mankind 712 THE REASON OF THE HOPE OP A CHRISTIAN. are all sinners to such a degree that they are wholly lost and undone, dead in trespasses and sin, enemies to God, and under the curse of the law, which is vindicated and hon- ored, both in the commands and threatenings of it, by the gospel ; and it asserts that man is naturally so under the power of sin that he hates the light of truth, and will not come to it, but chooses to remain in the darkness of sin, till he is born from above, and has a new heart given to him. We are assured that no men not inspired by God would have written such a book, which represents man in a light so con- trary to what men naturally think of themselves, or ever would have thought of it. We are sensible that our ignorance of ourselves before we were convinced of our own sinfulness, as we have been describing it, was the ground of our ignorance of the Bible, and our criminal disregard to it ; and by this con- viction we have been confirmed in the truth of divine revela- tion as we never were before. And we are certain, beyond a doubt, that all the professed and open infidelity, or secret dis- belief of the truth of the gospel, is owing to a want of a true and real conviction of sin. And in this view we do not won- der at their unbelief; for how can they who are so wholly ignorant of their own moral character, and of their standing in any need of the provision made in the gospel, believe and em- brace it ? How can they believe who are proud, and have so high an opinion of themselves, and seek honor one of another ? As well may they who feel themselves perfectly sound and whole think they want a physician. We would observe further, that the conviction of sin and reproof for it has not been a transient thing, which soon passed away and was forgotten ; contrary to this, it abides by us, continues and increases. Our hope of pardon of all our sins, and of salvation by Christ, does not abate, but increases it. We see more and more the evil nature of sin, and the ill de- sert of it, as we increase in our sense of the righteousness and excellency of the law of God, the wisdom of the gospel, and the worthiness and glory of God and the Redeemer. And we daily see more and more of the sinfulness of our own hearts, our indwelling depravity, that sin cleaves to us in all our ex- 'ercises, and defiles them. We have an increasing sense of our desert of everlasting destruction ; of our constant and ab- solute dependence on Christ, his atonement and righteousness, for pardon and justification, and to renew our hearts, and for every right thought and exercise, of which assistance and grace we are infinitely unworthy ; therefore, if we shall be saved, it must be all of free, undeserved grace. This convic- tion and sense of sin, and of our own helplessness and infinite THE REASON OF THE HOPE OF A CHRISTIAN. 713 unworthiness, accompanies all our exercises of religion and piety, as essential to them, and increases as we grow in grace and in the knowledge of our Lord and Savior Jesus Christ. We proceed to say, when we were led to a particular view of Jesus Christ, his character, work, and design, all this ap- peared as a reality, and the wisdom, love, and grace of God shined in him, and the way of salvation by him, in a new, glori- ous, and affecting light. And we could not but highly approve of all this, and the whole character of Christ, and were filled with wonder and pleasure. We saw there was all fulness in Christ, enough to supply every want of such sinners as we were ; that there was every thing in him that we could desire, and nothing undesirable; and that all he has for sinners is freely offered, without money and without price, to all who are willing to accept of it. This view and sense of heart of the truth of the gospel, and of the worthiness and excellency of Christ and approbation of his character, and the way of salva- tion by him, is so fixed in our hearts, that we have never lost it, though it is sometimes more clear, impressive, and affecting than at others. Thus we have described the conviction and reproof we had of sin, ^nd our consequent view and approbation of Christ and the gospel, as some of us have sensibly experienced these in this order, and it is the order of nature ; for it is impossible that any man who is not convinced of sin and reproved for it, so as to submit to God, approve of his character as Legislator, and of his law, should understand and approve of the gospel. Though there may be some, yea, many of us, who have not so distinctly and sensibly discerned the operations of their own minds as to ascertain the order in which their convictions and exercises took place, yet they are sensible they have had them aU, as to substance, sooner or later, in a greater or less degree. Some of us have remained a longer and more sensible time, after we submitted to God in the manner which has been described, before we had clear and affecting views of Christ and the gospel, than others, and our views of the latter have been more gradual. Others have had all crowded on their minds so much at once as not to be able to distinguish the former from the latter, so as to say which was first or last, from the perception of their own minds ; and there is a great variety in the degree, way and manner, time and means, in and by which these things have taken place in different persons. Yet the work and effect appear to be the same, as to substance and the essentials of it. Not one of us have entertained a hope that we shall be saved, or have been led to approve of the gospel nnd hr^nrr.<^ eo* 714 THE REASON OF THE HOPE OF A CHRISTIAN. friendly to God and his law, wholly from a persuasion, some- how impressed on our minds, that Christ died for us and would save us, or something Hive this ; for it is impossible that such a persuasion, be it ever so clear and strong, should be true, and, therefore, must be false, and a great and dangerous delu- sion ; and they whose religion is built on this foundation only are building on the sand, and going to inevitable ruin. Our hope that we belong to Christ, and shall be saved by him, is built on the evidence we think w^e have that we have cordially embraced the gospel, and have been brought to the exercise of the Christian graces — such as repentance, faith in Christ, love to God, our fellow-Christians, and our neighbors, or any of those Christian graces which are implied in these and connected with them. Some of us, we believe, have, at their first conversion, had such clear and impressive views of the truth and excellence of the gospel, that they not only knew it was divine, but also that they did embrace it with all their heart and strength of mind ; that they were turned from dark- ness to marvellous light, and, consequently, should be saved; and the Spirit of God has so excited holy affections, and shined on his own work, as to be a witness with their spirits that they were born of God ; and some have been so happy as to enjoy this evidence all their days, without much interruption, espe- cially those who have been called to labor and suffer much for the cause of Christ and religion. There are others who, at the time of their conversion, have had such great light and strong affections, that they were confident, without the least doubt, that they had passed from death to life, who yet have soon fallen into darkness and doubts whether they were really con- verted or not; others, who have had such mistaken notions about conversion, and the feelings and exercises in which it consisted, and of Christians previous to their own conversion and after it, that when they really passed this change they did not know, and had not one thought that they were converted then and for a considerable time after. But as real Christian exercises continued, and perhaps on some occasions rose higher, upon reflection on their own past experience and exercises, they have entertained a hope that they were real Christians ; and the evidence of this has increased on passing through trials, and their hope has grown into a confidence which often excludes all doubt. All these differences, and those which have been before mentioned, and many others not mentioned, may and do take place among real Christians, from causes and for reasons which we do not pretend to be able fully to explore and explain. If they have been convinced of sin, — have sub- mitted to God, and embraced the gospel in the manner before THE REASON OF THE HOPE OF A CHRISTIAN. 715 stated, and have and exhibit the further evidence that they are Christians, which we now proceed to mention, — they may reasonably think themselves svTch, and must be embraced by us as the friends of Christ. Our evidence that we have really embraced the gospel, by which our hope is supported and strengthened, arises from those exercises and the conduct w^hich have attended or fol- lowed the things which have been already mentioned. When we understood and believed the gospel, as before described, it had a powerful influence on our hearts and affec- tions, which is lasting, and never wholly lost; at some times less sensible, at others more so, and is on the whole, we hope, increasing. We were brought into a new moral and spiritual world, and our affections were taken off from the things, the en- joyments, and pleasures of this world, on which they were before fixed, as the great and chief good, and fixed on the infinitely important, glorious, and beautiful objects of the invisible and spiritual world revealed in the Bible. Our minds have been so renewed and transformed by divine power accompanying the gospel, that we hope we have no longer lived unto ourselves, but have with strong affection devoted ourselves to Christ, and given ourselves away to him, to serve him, and promote his honor and interest ; and in our attention to his character and the truths contained in the gospel, our affections and the exer- cises of our minds are excited to a higher degree and greater strength than they ever were towards any worldly object, or possibly could be; at the same time, we are conscious that they are not flighty and imaginary, but solid and rational. We feel a fixed determination and resolution to follow Christ, and adhere to the practice of Christianity, by divine assistance ; and whatever Vv^e were before, and though some of us were openly vicious, we are, by the knowledge of the gospel, and the power it has had on our hearts, become strictly conscien- tious in all our thoughts, exercises of heart, words, and actions, watchful and careful that they all may be conformable to the divine commands ; and what is found contrary to these in our hearts, of which we see much, we lament, and with pain and sorrow condemn. As to all external vicious conduct in words and actions, we hope we are thoroughly reformed, and condemn and abhor ourselves for being guilty of them, and for all our sins ; and have an earnest longing to be delivered from all sin, and to become perfectly holy, which we hope is what Christ means by "hungering and thirsting after righteous- ness." We think this change in us could not be wrought by any thing short of divine power, accompanying the gospel, by which it has been made unto us "the power of God unto our 716 THE REASON OF THE HOPE OF A CHRISTIAN. salvation;" and we hope we have received '"the spirit of power, and of love, and of a sound mind." We hope we have received from God the spirit of love, such love which in the nature and exercises of it differs from all kinds of love natural to man, and is peculiar to Christians, and conformable to the moral character of God, which consists in love. This love consists most essentially in disinterested good will, or goodness of heart. This has fixed our hearts in the first place, and chiefly, on God, in cordial and strong desires that he may be exalted, infinitely blessed, and glorified forever, and readiness to devote ourselves to answer this end ; and when we reflect on the subject, and learn that God is glorifying himself by every thing that has, does, or will take place to eternity, we are highly pleased, and rejoice ; and when we consider that the work of redemption by Jesus Christ, the Son of God, is suited to make the greatest display of the divine perfections, both in them who shall be saved and in them who perish, and that all the sin and misery that do or ever shall take place will serve to praise and glorify Christ, and promote the greatest possible good of the universe, and that Christ will bring the redeemed and all the friends of God to the highest happiness and glory in his eternal kingdom, even to unspeak- ably greater happiness than could possibly have taken place if no sin and misery had ever existed, and, consequently, there could have been no such character as that of God manifested in the flesh, and no such works as he has done to glorify God and redeem the elect, — when we consider and realize all this, we are filled with comfort, wonder, and joy, finding in this divine plan all that benevolence can wish, even the highest possible good of the universe. This is an object suited in the highest possible degree to please the benevolent, and to raise their gratitude to the highest pitch to tiie God of love and Redeemer of men. This same love, which fixes our hearts on God, and renders us friendly to his being, felicity, and glory, and ckuses us to rejoice that he will be glorified, and produce the greatest good of which the created universe is capable, unites us also to all the friends of God, especially the friends of Christ among men, whom we consider as our brethren and sisters in Christ, who bear the image of Christ in their hearts, and are friends to, and laboring to promote, his interest among men, in which we also are engaged; who are the special objects of the benevolence, complacency, and delight of Christ. For these we have a peculiar friendship, desiring and rejoicing in their welfare, lov- ing to serve them and do them all the good we can; and we have a peculiar complacency and delight in them and their THE REASON OF THE HOPE OF A CHRISTIAN. 717 friendship, conversation, and company, which we cannot enjoy- in others. This, we hope, is that love of our brethren which in the Scripture is connected with love to God, and is pecu- liar to true Christians. We hope we have that benevolent, universal love to all our fellow-men which is peculiar to Christians, which leads us to wish them the greatest good they are capable of enjoying in this life and in the world to come, and to do good as far as we have an opportunity ; and we hope we love even our ene- mies, so that whatever evil they do, or attempt or desire to do us, this does not make us to cease to wish them well, and to do them all the good we can, and to pray heartily for their welfare ; always studying and endeavoring, if it be possible, to live in peace with ail men. We have been led by our acquaintance with Christ and the gospel, we hope, in some good measure to keep our bodies under, and crucify the flesh with the affections and lusts ; to avoid all intemperance and unlawful sensual indulgence, and lay aside passion, anger, envy, and malice; and to put on humility, meekness, and a calm and quiet spirit, and to prac- tise that self-denial and government of ourselves, our appetites and particular propensities and inclinations, according to the holy rules of the gospel, so as not to injure ourselves or any one else by the criminal indulgence of them. We hope our selfishness or covetousness, pride, and levity of mind have been so far subdued as not to reign in us ; and that the con- trary principles of benevolence, humility, and sober-mindedness have dominion in our hearts ; that we set our affection on things above, and not on things on the earth; that we see the vanity of the world and the things and enjoyments of it, and are impressed with a sense of the reality, importance, and excellence of the things and enjoyments of religion, and feel unhappy when these things are in any measure out of sight, and our religious exercises respecting them do sensibly subside. We love and greatly prize the Bible. It is better to us than all the riches in the world, or than all other books. We also prize and read the books which serve to explain the Bible and vindicate the doctrines and duties contained in it. We have great delight in reading and meditating on the Bible, especially at times when the truths we find there are impressed on our minds. We make the Bible the rule of our faith and practice We spend much time, when we are alone especially, in meditating on the subjects of religion, and are pleased with religious conversation in the company of Christians. We have great pleasure in secret prayer, especially when, as we think, the Holy Spirit enlarges our hearts and helps our 718 THE REASON OF THE HOPE OF A CHRISTIAN. infirmities, in a clear and affecting view of divine things. We are pleassd with joining with others in social worship when we have opportunity, either in the families where we live, in private Christian societies, or in public assemblies. The Christian Sabbath, and the institution of baptism and the Lord's supper, appear to us to be wise and good, suited to promote the highest good of men and the honor of Christ ; and we endeavor conscientiously to attend upon them, and are much instructed and edified by the preaching' of the gospel, when the great truths of it are explained and vindicated, and the duties therein revealed are properly urged, and the preacher with suitable engagedness declares all the counsel of God. We hope we live in the exercise of an unconditional sub- mission to God, without making any reserve with respect to all the events which do or shall take place, whether greater or smaller, and whether they relate more immediately to our- selves, or to the church, or to the world in general. We firmly believe that God has determined, and does order every thing, every event, both great and small, that comes to pass, accord- ing to the counsel of his own will, which is perfectly wise and good ; and we are disposed and love to say. Thy will he done, with respect to all events which do take place now, or shall come to pass. Nor do we, and we dare not, ask for any thing in prayer to God which we do not know is agreeable to his will to grant, absolutely, but conditionally, if it be agreeable to his will to do it ; if it be not, we are prepared to say, from the heart. Thy will be done. We have such a constant convic- tion and confidence that the divine will is infinitely wise, right, and good, that it is matter of support, comfort, and joy, that the Lord God Omnipotent reigns, and hath done, and will forever do, whatsoever pleaseth him, being infinitely above all control ; so that his counsel standeth forever, and the thoughts of his heart to all generations. We add, in the last place, that we trust that our conver- sation and conduct before the world is agreeable to our Chris- tian profession and the holy rules of the gospel. If this were not true, but the contrary, we acknowledge all our supposed inward exercises, which have been mentioned as evidences of our Christianity, are not to be relied upon by us, and may be justly considered as mere delusion by all others. But if what we suppose be true, for which we appeal to all who are ac- quainted v/ith us, and we have been brought by the influence of the gospel of the grace of God to deny all ungodliness and every worldly lust, and to live soberly, righteously, and godly in this present evil world, we think it to be a strengthening evidence, in connection with our inward convictions and exer- THE REASON OF THE HOPE OP A CHRISTIAN. 719 cises which we have experienced, and have now related, that we are the subjects of the power of divine grace; and that, whatever we once were, we are now washed, and sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God ; and that all who behold our blameless and good conversation in Christ ought to consider it as an evidence in our favor, and of the truth and excellence of Christianity ; and that they who speak evil of us as of evil doers, and falsely accuse us, ought to be ashamed. Thus we have endeavored to give an honest and true ac- count of the reason of the hope we entertain, that by believing the gospel it is become the power of God to us, to our sal- vation. We have omitted some things which might have been mentioned, and perhaps have made some needless repe- titions. Imperfect as this account is, we wish it may prove some advantage to Christians, and matter of conviction to unbelievers.* III. The reasonableness and importance of the direction and command which has been explained is to be considered and proved. This may be done by the following observations : — 1. It must be supposed that every real Christian is able to comply with this direction, and can give the reason of his hope, when properly inquired of and asked. If this were not true, the command, which extends to all Christians, would be, indeed, unreasonable and nugatory. It is, therefore, reasonable to suppose and be certain that every Christian has good reason for the hope that is in him, and can give it when there is a call for it. This is a subject which he thinks upon and studies more than any other. He certainly does meditate upon it night and day. He considers and examines over and over again the evidence he has of the truth and divinity of Chris- tianity. The theme is familiar to his mind, and the evidence of the truth increases, in his view, in strength and clearness ; and, of course, he is constantly, and with solemn concern, considerins: the evidence he has of his being a real Christian. He must, therefore, be always ready to give the reason of this hope that is in him. And it is reasonable and iinportant that Christians should do this, when asked, because, — * It is supposed that the evidence given above by Christians, of their hope of a saving interest in Christ, is common to every real Christian, without -which no man has reason to think himself to be one. But in many other particulars, not mentioned here, Christians may differ, and one have views and exercises which another has not experienced in the same manner and degree, which may be a strengthening evidence to those who have them, and to those to whom they relate them, that they have tasted that the Lord is gracious. If any de- sire to see the subject treated more largely, they are referred to President Edwards, on "Religious Affections." 720 THE REASON OF THE HOPE OF A CHRISTIAN. 2. It is greatly for the advantage and benefit of Christians to be prejiared and ready to give the reason of their hope, and actually to do it, when they are asked in a proper manner. This has a greater tendency to keep their minds awake to these subjects than mere private meditation ; to increase their knowledge in these things, and to strengthen and invigorate their exercises, and establish their own hearts in the ground and reason of their hope. Free and serious conversation upon interesting subjects of religion is attended with advan- tages to Christians, which could not be enjoyed if every one kept all his religious thoughts and exercises wholly to himself. This is confirmed by reason and the experience of Christians. And many, if not all, have found, by communicating to others the reasons of their belief in Christianity, and of their hope that they themselves were Christians, their hearts more estab- lished in the truth and importance of the Bible, and their hope of salvation by Christ become more clear and strong, by being quickened in their religious exercises. 3. A compliance with this command tends, many ways, to the good of others. It tends greatly to the benefit of Christians to converse with each other freely on these subjects ; to communicate to one another their reasons for believing the gospel, and how, and in what way, they were brought to a clear conviction and assurance of the truth and divinity of it; and what have been their views and exercises, on which they ground their hope that they do cordially embrace the gospel and are the real friends of Christ. By this they become par- ticularly acquainted with each other, and obtain the knowledge of the discerning, views, and exercises of their hearts, which could not be so well and fully obtained in any other way. This lays a foundation for an intimacy, love, and friendship, which are sweet, edifying, lasting, and peculiar to Christians. This tends to increase the knowledge of Christians, and estab- lish their hearts in the belief of the truth, and excite and quicken their Christian affections, while they hear others give the reason of the hope that is in them. And this appears to be an important part of Christian communion, while they drink into the same Spirit, and mutually partake of the comfort and blessings of the gospel. This also has a tendency to promote the best good of un- believers. If Christians have nothing to say for themselves, and are silent, when they who are not Christians, wdth appar- ent serious desire to know, ask them to give the reason of their hope, this will greatly tend to prejudice them against Chris- tianity and professed Christians, and lead them to think that the gospel is unreasonable, and cannot be supported. But THE REASON OF THE HOPE OF A CHRISTIAN. 721 when they find Christians able and ready to give the reason of their hope, when asked, and they have it laid before them, they have matter of conviction that Christians can speak for themselves, and that Christianity is founded in reason and truth; and it may, by divine influence, reach their hearts, as the means of their salvation. And doubtless this has been the means of the salvation of many. But if this should not be the happy consequence, and the unbeliever persist in reject- ing the gospel to his own destruction, the Christian has done his duty; and his labor shall not be in vain in the Lord, but answer <§ome important end. 4. In this way Christians honor Christ and his cause. They who are not able, or are not disposed, to give the reason of their Christian hope, when properly asked to do it, must be numbered among those who are ashamed of Christ and of his words. Of such, he says, shall the Son of man be ashamed, when he cometh in the glory of the Father, with the holy an- gels. He will consider and treat them as a disgrace and dis- honor to him, should he own them to be his disciples and friends. But, on the contrary, he says, " Whosoever shall con- fess me before men, him will I confess also before my Father who is in heaven, and before the angels of God." As these, by confessing him before men, honor him, he will honor them before the universe, in his state of the highest exaltation and glory. They who are able and ready to give the reason of their Christian hope to those who ask them, to whatever shame and sufferings they may expose themselves by this, do hereby confess and honor Christ before men, which they can- not do effectually in any other way, if this be refused or neg- lected. And this is one important way for Christians to exhibit their true character, and show their zeal and courage in the cause of Christ, and honor and promote it in the world. How reasonable, then, and important, is this injunction of the apostle I IMPROVEMENT. I. From this text, and the subject, we have warrant to conclude, that they who are not able to give a reason for their hope in the sense explained, or they who refuse to do it to any one, at any time, are not real Christians, whatever they may pretend. There are too many, who would pass for Christians, who can give no good reason why they believe Christianity to be true and divine, or why they hope to be saved by it. They can give no account of any particular, sensible impressions VOL. III. 61 722 THE REASON OF THE HOPE OF A CHRISTIAN. made on their hearts by any of the truths of the gospel, or of any view or exercise which indicates a real change of heart. There are others to whom the general arguments for the truth of the gospel are familiar, and they can talk well and readily upon some of them ; but if they be asked what their own inward exercises are with respect to the gospel, and what is the ground of their hope that they are Christians, their moutlis are immediately shut, and they have nothing to say, unless it be to object against the propriety of asking or answering such a question, as no one has any business to inquire, or right to know, what are their inward exercises; every one ought to keep these to himself, etc. Others will inveigh against Chris- tians telling their experiences, as it is called, and insist it is nothing but mere enthusiasm. All these may be justly con- sidered as having no good reason for hoping themselves to be Christians. There are others who are forward enough, and even too forward, to tell of their religious experiences, and give a nar- rative of their conversion, which they seem to think to be extraordinary and excellent. And they do it when there does not appear any particular call to do it. They appear to be proud of their religious experiences, and often speak of them in a light and ostentatious manner, directly contrary to meek- ness and fear. These are so far from obeying the apostle's direction, that they abuse and pervert it, and do not appear to be real Christians. 11. It hence appears how reasonable and important it is that Christians should give the reason of their hope, when they join to a church, and make a Christian profession, and that they should be asked concerning their doctrinal knowl- edge, and experience of the power of divine truths on their hearts. Churches have a right to know of such the reason of their hope, and with what views, exercises, and motives they desire to join them. And by this means they get acquainted with them as they could not in any other way, and a founda- tion is laid for future intimacy and Christian communion. They, therefore, must be blamable, and give reason to fear they are not Christians, who refuse to join a church because they cannot be admitted unless they will give the reason of their hope, as above explained. And those churches are guilty of great and criminal neglect who admit members without any examination of them respecting their doctrinal and experi- mental knowledge of religion, or asking them to give the rea- son of their hope. The consequence generally' is, that the members of such churches have no particular intimacy or ac- quaintance with each other, not so much as they have with THE REASON OF THE HOPE OF A CHRISTIAN. 723 the men of the world, or those who make no profession of religion, and know little or nothing of each other, and are in no resjject distingnished from non-professors, but merely by having made a profession, and meeting together at the Lord's table. III. This subject is suited to awaken Christians to a con- cern to be ready, and more ready than Christians in general have been and are, to give an answer to those who ask them the reason of the hope that is in them. They ought to strive to be yet better able to offer the most clear and convincing- evidence of the truth, authenticity, and excellence of Chris- tianity, and to increase in the strength and constancy of every Christian grace ; that they may have increasing evidence in their own minds that their hope is well founded, and be able to give more satisfying and striking evidence to others that they are Christians indeed ; and so shine as lights in the world, in the midst of a crooked and perverse nation. Christians have no reason to be ashamed of their hope and the gospel, let who will speak against and ridicule it. It has stood, and will stand, the test of the most severe rational trial and examination. The more it is examined by unprejudiced reason, the brighter its truth and divine excellency shine ; and it will stand and prevail, until the light of it shall fill the world, as the waters cover the sea, and all the opposers of it shall be turned into everlasting darkness. Wherefore, let Christians gird up the loins of their mind, be sober, and hope to the end, for the grace which is to be brought unto them at the revelation of Jesus Christ, and be always ready to give an answer, to every man that asketh them the reason of the hope that is in them, with meekness and fear. There is a special reason for a careful, courageous practice of this apostolic direction at this day, which is the time in which the sixth vial is poured out, predicted in Revelation, six- teenth chapter, when the spirits of devils are allowed to go forth to the inhabitants of the whole world, to gather them to the battle of the great day of God Almighty. These evil spirits are now among us, and have great influence on the minds of men, in the uncommon, rapid spread of infidelity, and all manner of error and vice. Christians, therefore, now have a loud and special call to watch and be sober, to vindi- cate the truth, and honor Christ and his cause in all possible ways. Let them hear and obey the words of Christ, which he spake with particular reference to this time: "Behold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he wallv naked, and they see his shame." TWO SEEMONS THE SINS OF MEN ARE SO UNDER THE DIRECTION AND CONTROL OF GOD, AS TO GLORIFY HIM, AND SUBSERVE THE GOOD OF HIS KINGDOM, IN EVERY INSTANCE OP IT WHICH HE SUFFERS TO TAKE PLACE. 61* TWO sermons; SEBMON I. Surely the wrath of man shall praise thee : the remainder of wrath shalt thou restrain. — Ps. Ixxvi. 10- In this Psalm, God's care and protection of his church is celebrated. In the midst of all revolutions, wars, and confu- sions which take place in the world, and the various and strong combinations of wicked men against his people, they are safe and happy under his care, who will effectually restrain all their enemies, and finally utterly defeat and destroy them, and give deliverance, peace, and salvation to his church. In the words now to be considered, the absolute and univer- sal dominion of God over all creatures and things is asserted, so that he can and will turn all the opposition which is made to him and his government, however strong and violent, and however long it may continue, to promote his own glory, and answer the best ends possible ; and all the sins which would not subserve these good ends, he can and will effectually restrain, so that they shall not exist. This very important and useful sentiment will be illustrated and established by a particular explanation of this passage of Scripture, and the inferences to be made from it. " Surely the wrath of man shall praise thee." This is as- serted not only as a truth, but as a most evident and certain truth, and of great importance to be believed and relied upon with the greatest confidence and assurance at all times, what- ever seeming appearances there may be against it, and though we may not be able to see how it can possibly be true. This is expressed by the ,word surely, with which the sentiment is introduced. The wrath of man comprehends all the rebellion and sins of men that ever have, or ever will take place, by which their hatred of God and his law and government, and strong oppo- sition to these, is expressed. Mankind, ever since they have * Written in the year 1800. 728 GOD IS GLORIFIED BY THE SINS OF MEN. multiplied on earth, have, in general, been in arms — at war with God and with each other ; and this war has, in numerous instances, been carried on with great apparent engagedness, wrath, and fury ; in some more directly against God, and in others immediately against each other. All this is compre- hended in the " wrath of man " in our text ; and so are all the thoughts and exercises of heart and conduct, however private, and more or less apparent and strong, which are contrary to the law of God ; for all these are of the same nature and kind with those sinful actions in which men are more apparently, and with greater wrath and violence, combined against God and each other. And all the sins of good men, whether com- mitted before they were converted or after, are included in this expression, as they are as really in opposition to God and his law as the most open and avowed rebellion and rage against him, though not so strong and visible. Thus, all the sins of which men are guilty — whether greater or less, more secret or open, under whatever form or pretence they are com- mitted — are included in " the wrath of man," as they are all rebellion against God, and a violation of his law, and opposi- tion to his cause, church, and kingdom ; though the more open and violent opposition to the divine government, to the church, and people of God, and to each other, may be more particu- larly intended by the expression. This is evident and certain, not only as all the sins of men are of the same nature and evil tendency, but they are all so united and combined, that, if any instance and degree of sin is made to praise God, it must do so in every instance for the same reason ; and if it w^ere not so, the assertion in the words before us would be so partial as to be attended with great uncertainty, and of little use and importance in the application of it, as will appear in our fur- ther attention to the subject. " The wrath of man shall praise thee ; " that is, shall honor and glorify thee. The sin of man shall, in every instance of it, be the occasion, and made the means, of the manifestation and display of the glorious character and perfections of God, which could not have been made to such advantage, and in so great a degree, in any other way, had not sin existed in every instance in which it has done, or ever will do. This is not owing to the nature and tendency of sin, considered in itself, — for it tends to directly the contrary, to dishonor him, and is a direct and awful opposition to the moral government, perfections, and existence of God, — but to his power, wis- dom, and goodness, by which he is able and disposed to over- rule all the rebellion against him, even every sin which is committed, to answer his ends and promote his own glory. GOD IS GLORIFIED BY THE SINS OF MEN. 729 " The remainder of wrath shalt thou restrain ; " that is, that wrath and those sins of men which are not suited and neces- sary to answer this end — to be so governed and overruled as to praise and glorify God — he will effectually restrain, and not suffer it to exist. This represents God as the supreme, sovereign Disposer of all things and events, ordering what shall and What shall not exist, from the greatest to the least, and directing the will and actions of men in every motion and exertion, so that all depend upon his will whether they shall have an existence or not; and this includes all the sins of men as really as any other event whatever. The counsel of God's own will determined whether there should be any such thing as sin and rebellion, and how much of this should exist — even just so much as should praise him, and no more; (which necessarily includes a determination concerning every instance or act of sin, whether greater or less ;) as his deter- mining that this earth should exist includes a determination how large it should be, of what materials it should be com- posed, and concerning every part, and every grain of sand, etc., of which it should consist. All this is necessarily implied in the words under consideration; for in determining that sin should exist, and just so much as would praise him, and no more, there must be a determination concerning every act of sin that should take place. The existence of the wrath of man, the continuance of it, the height to which it should rise, and all the consequences of it, depended as much upon the will of God as did the ex- istence of man, and of a particular providence to be exercised with respect to him from the first to the last, containing the wisest and best plan by which God is most praised and glo- rified and the greatest good promoted. These are so united and blended together, the one implying the other, that all must exist together in order to form a perfectly wise plan which shall be most to the glory of God and the greatest good of the universe ; for when it is said the wrath of man shall praise God, it is equally asserted that all the sin which does or ever shall take place shall promote the greatest glory and happi- ness of his kingdom, and of all his friends who shall dwell in it forever; for their glory and happiness depend upon the glory of God, the manifestation and display of his glorious perfections, and will keep pace with this forever, — the former necessarily taking place and rising in proportion to the great- ness and increase of the latter, — there being a necessary and infallible connection between them ; so that whatever praises God, and serves to manifest and display his character and glory, equally promotes the happiness of all who are his friends, and the glory of his everlasting kingdom. 730 GOD IS GLORIFIED BY THE SINS OF MEN. Of all this there is the greatest assurance and certainty expressed by the Psalmist in our text ; but we have other strong corroborative evidence of these same truths, both from the Scriptures and from reason, which demands our careful attention. The Scriptures will appear, beyond a possible doubt, to an attentive, honest mind, to be on the same plan, and to exhibit these same truths, from the beginning to the end. This is manifest in so many ways and instances that they cannot be all mentioned here. It will be sufficient to suggest the fol- lowing : " The Scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared through- out all the earth." The wrath of Pharaoh was ordered and brought about by God in his providence on purpose that he might be praised and glorified — that his name, his character, and perfections might hereby be declared throughout all the earth. " What if God, willing to show his wrath, and make his power known, endured with much long-suffering the ves- sels of wrath fitted to destruction ? " Here the sin and destruction of those who perish is represented as ordered by God for his praise, to manifest his hatred of sin, and his dreadful power in punishing sinners who are finally impenitent. The innumerable predictions in the Scripture of events to be brought about, and which have been fulfilled by millions of milUons of sinful exercises and actions of wicked men, and predictions of many particular sins which men should com- mit, are an incontestable evidence that God has the direction of all the sins of men, and that none can take place unless by his disposal, so as to answer his ends and promote his glory. Two or three instances may be mentioned to illustrate this remark. * The sins of the brethren of Joseph in selling him into Egypt, and all their anger and wrath which led to this, was determined and ordered by God for good — for his own praise and glory, and the good of his church. Therefore, God is said to have done it, and to send Joseph into Egypt, meaning it all for good. And in this way the wrath of Joseph's mis- tress in Egypt, and of her husband, did praise God, and could not have taken place had it not been necessary to accomplish the benevolent purpose of God ; and they and the brethren of Joseph were restrained from all that wrath and sin which would defeat the prediction by the two dreams of Joseph, and not answer the purpose of God and praise him. The former were restrained from putting Joseph to death, as they once GOD IS GLORIFIED BY THE SINS OF MEN. 731 proposed ; and though Potiphar's " wrath was kindled " when he heard the false accusation against Joseph by his w.icked wife, yet his wrath was so restrained that he did not take away his life, which had either of them done, the divine plan could not have been executed. But the most remarkable instance of this is the sin and wrath exercised by men in the treatment of the Savior of the world, and putting him to death in the most cruel manner. This was all particularly determined and appointed long before by God, and foretold by the prophets. Hear what they who were inspired say of this in their solemn address to God : " Lord, thou art God, which hast made heaven and earth, and tlie sea, and all that in them is ; who by the mouth of thy servant David hast said. Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth, against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done." (Acts i v. 24-28.) All this scene of sin and wrath against Jesus Christ was determined and directed by the hand and counsel, the pov/er and wisdom of God, which was necessary for the greatest dis- play of the divine perfections in the redemption of sinful man which has ever been made, and could not have been made in any other way, and will be to his praise and glory forever, and the means of the unspeakably greater happiness and glory of all his friends, the members of his eternal kingdom. And all this sin was ordered, to praise and glorify God, that he might hereby accomplish his wise and intinitely im- portant designs. These sinners were restrained and prevented from committing all those sinful acts which would not praise God, but, contrary to this, would counteract his wise purposes. Thus Herod was not able to put Christ to death in his infancy, when he attempted to do it; and the Jews were not allowed to lay their hands upon him and kill him, though they desired and often attempted to do it, as this would not have been to the praise of God, but the contrary. They were restrained from erfecting their purpose till the proper time came, when this horrid deed would praise God, and was necessary to his accomplishing the infinitely wise and important ends he had in view. And, indeed, there is the greatest certainty that the sins of men in general, and the universal depravity, rebellion, and guilt of mankind, were necessary in order to there being such a f 732 GOD IS GLORIFIED BY THE SINS OF MEN. character as that of Jesus Christ the Redeemer, and the won- derful, glorious events which do and will take place in conse- quence of what he has done and suffered. For had there been no sin, by which the human race are fallen into a state of total ruin, there could not have been any Redeemer or redemption, by which God will be more praised and glorified than by all \iis other works ; and, indeed, all his other works have reference to, and centre in, the glorious work of redemption, and derive their chief glory from this, of which the sin of man laid the founda- tion, which, therefore, is necessary for the greatest and most bright display of the perfections of God, and the consequent praises from all his friends, and their happiness in the enjoy- ment of him forever. And as sin in general, and the most remarkable instances of it recorded in Scripture, some of which have been men- tioned, are made to praise God, there is hence ground of assurance that it does so in every instance, and that this is true of every sin that ever has been or will be committed by man, and that not one sin which would not praise God will ever take place, had not this been expressly asserted in our text ; and it is important to be observed, that all the natural evil which is the consequence of sin, which does or ever will exist, will answer this end, and is necessary for the brightest manifesta- tion and display of the divine perfections, and, consequently, for the greatest happiness of all the friends of God. This is im- plied in the words of the apostle Paul, when he says, " We are unto God a sweet savor of Christ in them that are saved, and in them that perish." According to this, the gospel pro- duces that which is pleasing to God, in the effect it has, not only in them who are saved, but also that which it has on those who perish. It is the occasion of discovering the total depravity and exceeding hardness and strength of the obsti- nacy of the human heart, in the universal, strong, and fixed disposition to reject the offers of mercy, which no means will overcome and subdue ; which discovery could not be made so fully in any other conceivable way. The clear and striking manifestation of this will serve to display the righteousness and holy displeasure of God in punishing sinners with everlasting destruction, and inflicting a greatly aggravated punishment on those who perish under the gospel, as neglecters and dcspisers of Christ and the great salvation. The same sentiment is expressed by this apostle in the fol- lowing words : " What if God, willing [determining] to show his wrath, and make his power known, endured with much long-suffering the vessels of wrath fitted to destruction ; and that he might make known the riches of his glory on the GOD IS GLORIFIED BY THE SINS OF MEN. 733 vessels of mercy which he had afore prepared unto glory?" Here God is represented, not only as designing to show his power and his displeasure with sinners by fitting them for destruction, but also by this to make known the riches of his grace, in the salvation of the redeemed. Thus it appears that there is the most clear and certain evidence from the Holy Scripture that all the sins of men that have or ever will take place, with all their circumstances, attendants, and consequences, shall praise God, shall serve to manifest and display his perfections, as otherwise could not have been done, and shall be the occasion of all that good, that glory and happiness of his eternal kingdom, which is implied in this; that it is the will of God that all this sin should exist just as it does and will do, to answer this end, and no more; therefore, all that sin which would not praise him he wills, shall not exist, and effectually restrains. And all this appears most reasonable, and may be argued from the being and perfections of God revealed in the Scrip- tures, in so short and plain a way as to amount to a clear demonstration, to the reason of every honest, unprejudiced person, who will carefully attend to the subject. God is omnipotent, and can do what he pleases. He is omniscient; his knowledge extends to every thing. He is infinitely wise and good. He sees what is the greatest good on the whole, what is the wisest and best end, and what are the most wise and best way and means to accomplish it, and is disposed, yea, has an infinite propensity, to do it. It is, therefore, certain that all things and events absolutely depended on his will from eternity for their existence and the manner of it ; therefore, the plan of all future existence, of all creatures and events, and the particular manner and circumstances in which they should exist, was in the divine mind from eternity. And as it must be the wisest and best possible plan, containing all the possible good that Infinite Wisdom and Goodness could devise and desire, and Omnipotence execute, it cannot be altered in the most minute particular or circumstance, to eternity; and if this were possible, it would be infinitely unde- sirable and calamitous, yea, an infinite evil. It is matter of the greatest joy that "the work of God is perfect," being decreed by him from eternity ; that, " whatsoever God doth, it shall be forever; nothing can be put to it, nor any thing taken from it;" that "the counsel of the Lord standeth forever, and the thoughts of his heart to all generations ; " that " he is of one mind, and none can turn or disappoint him ;" who "v/ork- eth all things after the counsel of his own wise, unchangeable will." VOL. III. 62 734 GOD IS GLORIFIED BY THE SINS OF MEN. This leads directly to the point before us. It must be determined by God whether there should be any sin and rebel- lion under his government and among mankind. This de- pended wholly on the will of God. He was able to forbid and prevent the existence of it; and if it was contrary to wisdom, perfect rectitude, and goodness, — that is, if he saw it was not wisest and best, and necessary to effect the greatest good, on the whole, that sin should exist, — he could, and cer- tainly would, prevent the existence of it. There is, therefore, the greatest possible certainty, from the divine perfections, that sin does exist just in the manner and in that degree, and in every instance of it, with all the attendants and conse- quences of it which do or will take place, agreeably to the dictates and will of Infinite Wisdom and Goodness, as being necessary to accomplish the most wise and best end, the great- est possible good, of the universe; and the sin and misery which are not necessary to promote this end shall never exist, as it is contrary to Infinite Wisdom and Goodness that it should. We may be as sure of this as we are or can be of the being and perfections of God, or of any truth whatever, or even of our own existence. And to disbelieve and deny, or even to doubt of it, tends to atheism, and is really a degree of it. To suppose that God has not power and skill enough to prevent the existence of sin, and was not able to withhold man from sinning, consistent with the perfect moral freedom of man, if he had chosen to do it, is to suppose he is really unable to govern the world agreeably to his will, and, there- fore, is not to be trusted in a matter of infinite importance, and that he cannot be perfectly happy, but infinitely to the contrary, while he cannot prevent sin and misery taking place in a most awful, undesirable, and even infinite degree, most contrary to what he would desire and wish, were he able to prevent it. And if God were not able thus to prevent the existence of any of the sins which have been committed by man since his creation, then he cannot be supposed to be able to prevent the existence of any supposed degree of sin in future, in any moral agent ; consequently, therefore, there can be no ground of assurance, or the least evide-nce, either from God or from moral agents, or from any other quarter, that sin will not take place in every moral agent, even in all those who are now perfectly holy, and those who are holy in some degree, in the greatest strength and to the utmost degree of which they are capable, and that as long as they shall exist. On this supposition, how could God know what would take place among his creatures? and how can he declare and promise that sin shall be forever excluded from the holy angels I GOD IS GLORIFIED BY THE SINS OF MEM. 735 and the redeemed from among men ? What shall we do with the declarations and promises of this kind abundantly made in the Bible ? Can there be any reliance upon them ? And what reason has any one to trust in God to preserve him from sin, and form him to holiness, or to ask him to do this ? Dreadful and horrible, and presumptuous supposition, most unreasonable, and big with consequence^ most terrible and destructive ! It leads to the exclusion of divine revelation, and cuts off all trust and confidence in God, in all matters of the greatest importance, and excludes all belief of a particular and universal divine providence, and naturally leads to, and lands men in, the horrible darkness of infidelity and atheism. But if God be able to prevent the existence of sin, and it was wisest and best, on the whole, that there should be no sin, then wisdom and goodness must oppose the existence of it ; so that, to suppose that it is not best, on the whole, that sin should take place just as it does, is to suppose that God is neither wise nor good ; for infinite wisdom and goodness, clothed with omnipotence, always prefer and effect that which is most wise and best, most for the glory of God and the greatest good of his eternal kingdom, and will certainly and effectually prevent the existence of every thing which cannot be made to promote this end. To deny or even to entertain the least doubt of this, and that all the sin, with its attendants and consequences, which does or ever will exist, is necessary to effect the greatest good of the universe, the brightest display of the divine perfections, and the highest glory and happiness of his kingdom, is equally to deny or doubt of the infinite wisdom and goodness of God, and to represent him unworthy of the implicit trust and confidence of his creatures, and so to leave them without any God, or one who is rather to be dreaded than loved and adored. How dishonorable to God this is, being as gloomy and shocking as atheism itself, every truly pious person cannot but discern and feel. The Holy Scriptures, and our reason from the perfections of God, therefore, join in declaring this truth, and oblige us to believe and say, " Surely the wrath of man shall praise God, and the remainder of wrath he shall restrain," in the sense in which these words have been explained and vindicated, viz., that all the evil which has taken place, or ever will exist, both moral and natural, sin and misery does take place, in every the least and greatest instance of it, under the superintend- ency and direction of the infinitely wise and benevolent will of God, as necessary to promote the greatest possible good of the universe, his own glory, and the highest happiness of his moral, eternal kingdom. And he will restrain and prevent 786 GOD IS GLORIFIED BY THE SINS OF MEN. the existence of all that which is not necessary to answer this end.* This is equally true of all the sin and rebellion of the fallen angels, with all the attendants and consequences of this. Their sins are many ways connected with the sins of men. They were the wicked instruments of introducing sin among mankind, and are fepresented in the Scriptures as having a great hand in all the sins which are committed by men, and deceiving and tempting the whole world of mankind. They are allowed to come down to the earth in great wrath against God and man, and to go forth to the whole world, to excite them to unite in horrible war against God. But they are in the hand of God, and under his restraints ; and when they have done all the work he designs they shall do, he will cast them into the bottomless pit, and shut them up, and set a seal upon them, that they shall deceive the nations no more till the proper time shall come to let them loose again. Thus the wrath of devils shall praise God, and the remainder of their wrath he shall restrain. IMPROVEMENT. This subject affords matter of sufficient support, of great comfort and joy, to the true friends of God, in the midst of all the evil, both sin and misery, which may take place. The Lord reigneth, clothed with omnipotence, infinitely wise and good, just and true. He is above all control. He hath done, and will do, whatever he pleaseth, in heaven and in the earth. He is infinitely above all possibility of any disappointment, or of being opposed so as not to accomplish all his designs in the best and most perfect manner. All the rebellion, sin, * This truth has been, and still is, greatly opposed, and many objections are made to it. It has been often and by many asserted, that if sin answers so good an end, then sin is a good thing, and the more there is of it the better ; that this is the greatest encouragement to sin ; and there is reallj' no crime in sin, if so much good comes by it, and, therefore, sinners cannot be justly blamed and punished for it. And it has been often said, by those who think and pro- fess themselves to be wise, that tliis doctrine is inconsistent with human liberty, and really makes God the Author of all the sin that takes place. But the truth is great, and must and will prevail ; and the folly of all these objectors, who understand neither what they say nor whereof they affirm, shall be manifest mito all men. It is needless to attempt to answer any of these objections here, as this has been publicly done over and over again. If any have a desire to see them answered, they may find it done in President Edwards's " Treatise on Free- dom of Will," Dr. West's " E.^say on Moral Agency," Dr. Edwards's " Disser- tation concerning Liberty and Necessity," the author's " System of Doctrines contained in Divine Hevelation," and his " Sermons on Horn. iii. 5-8." GOD IS GLORIFIED BY THE SINS OF MEN. 737 and suffering of creatures that do or ever will take place are so far from frustrating his designs, that they are intended and ordered to take place just as they do, as necessary to make the greatest possible manifestation of his perfections, and pro- mote tho, greatest good of his kingdom. There is not the least sin in thought, word, or deed, nor the least instance of pain, nor can any evil exist, greater or less, which is not de- signed to answer some good end, so that it is best that it should exist just as it does. Then let the friends of God re- joice in Him who made them and all things else, and orders every event, great and small, for the best. Let the children of Zion rejoice in their King ; yea, let them always rejoice. The Lord Jesus Christ, our God, who was once manifested in flesh, is received up into glory, has sat down on the throne of the universe, possessed of all power in heaven and earth, and having all things, angels, men, and devils, in his hand, reigns over all, and will reign, till he has, in the best time and manner, completely accomplished his infinitely wise and good designs, destroyed the works of the devil, by wholly defeating, confounding, and disappointing him, and all who join with him, in all their attempts against him and opposition to him, and turning all they have done or will do, and all that does or will take place respecting them, to answer his own ends, to the greater glory of God, and to make his work in the redemp- tion of sinners more perfect and glorious. He having, by his sufferings and obedience, made an atonement for sin and ob- tained righteousness for the justification of sinners, is thus exalted to give repentance and forgiveness of sins and ever- lasting life to all who believe on his name and come unto him ; being able to save to the uttermost all them who come unto God by him. And as none of the human race will come to him — though all who hear the gospel are invited — unless they be drawn by the Spirit of God, and made willing by his power and grace, he in this exerciseth his sovereignty, and has mercy on whom he will have mercy, and whom he will he hardeneth. And his will is infinitely wise, right, and good. It is not best that all mankind should be saved, most for the glory of God, and the greatest good of the whole ; but that the design of Christ in dying to redeem sinners may in the best manner and highest degree be answered, some must be given up to the destruction which they deserve ; and who is better able to determine this, and how many and what indi- viduals shall be saved, than He who is infinite in wisdom, rectitude, and goodness, who cannot make any mistake, or do the least wrong to any creature ? Yea, who can do it but He? Every one who has a spark of true wisdom and .rrood- 62* GOD IS GLORIFIED BY THE SINS OF MEN. ness will earnestly desire that he may fix this matter with respect to every individual, and rejoice that it is and will be done by him. And who has a better or any right to do this than He who has made, and is the absolute and only Proprie- tor of, all creatures ? " Hath not the potter power over the clay, of the same lump to make one vessel unto honor and another unto dishonor ? " To every benevolent friend of Christ the Savior, it is most desirable and pleasing that he should have all things in his hand, and save as many and whom he will, and leave whom he will to destruction. He has a peculiar right to this, since he has been at such infinite expense to redeem sinners, that he should accomplish the end of his sufferings and death in the best manner, and see of the travail of his soul and be satisfied, to have every thing effected with regard to the re- deiXiption of man so as in the highest degree to please his wisdom and goodness. To this end he has every creature and thing in the universe put into his hands, and he directs every miOtion and event among creatures to answer the pur- pose for which he died, which he will accomplish in the best manner, perfectly agreeable to infinite wisdom and goodness. He will save all of the human race who can be saved consist- ent with wisdom and infinite goodness. And to all who trust in him he is an almighty Friend and Protector, and will secure them from all evil, and cause all things to work together for their good, and will make them perfectly holy, and carry them through death to heaven in the best manner and time, and they shall inherit all things forever. In sum, all things and every event are constantly under the direction and control of infinite wisdom, rectitude, and good- ness, and are conducted and going on in the best manner, as fast as can be, to the most agreeable and happy issue possi- ble, the greatest, most bright, and happifying exhibition of the divine character, and the highest glory and felicity of the everlasting kingdom of God, from which no creature will be excluded but those whose presence there is inconsistent with the glory of God and the greatest good of his kingdom, and, therefore, contrary to wisdom and goodness, and who do at the same time exclude themselves. Every thing, circum- stance, and event is right, and all conspire to promote the greatest good, and, all things considered, it is, on the whole, best that they should be just what they are, and take place exactly as they do. No alteration can possibly be made, with- out injuring and spoiling the divine plan formed by infinite understanding, wisdom, and goodness. All this is to be seen with the greatest certainty in the infinitely important and GOD IS GLORIFIED BY THE SINS OP MEN. 739 excellent character, works, and revealed designs of the glorious Savior of the world. Surely no intelligent and truly benevolent person can be- lieve and realize all this without feeling a peculiar pleasure and joy, which will more than support him vmder, and coun- terbalance, all the evil which he may feel, or that is in his view. He can with peculiar satisfaction and joy say, " Sure- ly the wrath of man shall praise thee ; and the remainder of wrath thou shalt restrain. The Lord Jesus Christ reigns; let the earth rejoice. Rejoice always in the Lord; and again I say, Rejoice evermore; for he brings the greatest good out of all evil, and this shall certainly be the happy issue of all. He is the Rock, his work is perfect; for all his ways are judgment : a God of truth, and without iniquity ; just and right is he." Here it may be useful to attend to, and answer, several questions which may arise in the minds of some. Question. How can we have any joy or comfort in any or all of this, while we do not know, and have little or no evidence or hope, that we are interested in all this good, but fear that Christ does not intend to save us, and that we shall perish forever ? If we knew we were Christians and real friends to Christ, and should be saved, this would give us comfort and joy ; but as we know not that this is true, and do often much doubt of it, what is all the good, which has been represented as the issue of all evil, to us, while we know not that we shall have any part in it, but may be cast oif, and be miserable forever ? Answer. If you are wholly selfish, and have no desire that God may be glorified, and the greatest good of his kingdom promoted, and can take no pleasure in the prospect and as- surance of this, unless you are certain your own personal happiness will be secured and promoted hereby, then this dis- covers and decides your state and character, that you are not a real friend to Christ and his church, and no true Christian. All your hope and thoughts of this are a mere delusion, and ought to be immediately dismissed. You must be born again of the Holy Spirit, and become new creatures, before you can be Christians. But if you have any true benevolence, and are friends to Christ and his cause and interest, and the greatest happiness of his church and kingdom, you cannot but have comfort, pleasure, and joy in the view and assurance that all things and every event, however evil and of a bad tendency in itself, will be overruled by him for his honor and the great- est good of his kingdom ; that his interest is secure, and will be promoted by every thing that takes place, without consid- ering your own personal interest, whether this is secure or not. 740 GOD IS GLORIFIED BY THE SIXS OF MEN. And, indeed, you cannot know or have any ground to think or hope that you have an interest in Christ and shall be saved, until you have this benevolent affection towards Christ and his people, and are conscious that it does take place in your hearts in some degree, or those exercises which imply this or are implied in it. But when these exercises and benevolent affections take place in your hearts, and arise to such strength and constancy, that, when you reflect upon your own views and feelings, you are conscious that you have them, that you are pleased and have enjoyment and comfort in the thought and assurance that Christ will get honor by all the sins of men and opposition made to him by men and devils, and the conse- quent ruin of those who perish, and that all will issue in the greatest possible good, on the whole, you will have reason to hope and conclude that you are friends to Christ, and shall partake in all the happiness and glory of his eternal kingdom, and may, in this way, arrive to a degree of assurance of it ; and this is the only proper and safe way of obtaining a true and well-grounded hope and confidence that you are real Christians and shall be saved; and as this hope increases and continues, your comfort and joy will be increased. But your comfort and joy does not so depend upon or consist in this, that, if this confidence and hope should give way to doubt and fear, all your comfort and joy would cease ; you could, and would, even then rejoice in the character, glory, and happiness of the Savior, and that all things were conducted by him so as to answer the best end; that he would save all that can be saved consistent with wisdom and goodness, with his glory, and the greatest good of his church, whether you are included in that number or not; and if you find you can, and do, rejoice in this view, it is a good, perhaps the best, evidence that you belong to that number. There are too many professing Christians whose religious comfort and joy appear to consist wholly in a hope or confi- dence that they shall be saved ; their comfort rises in propor- tion to the degree and strength of their hope, and when that sinks and fails, and is even given up, their comfort is all gone, and all is darkness and gloom ; so that all light and comfort with them in their religion consists in thinking, or a hope, that their own personal interest is secure, and all their religious darkness and trouble arise from doubts of this. Their comfort first began in a hope and belief that they should be saved, and still depends wholly upon this. This does not look like the ex- perience of true Christians, but to be a wholy selfish religion, as different from real Christian exercises as darkness is from light. QuES. II. But must Christians pay no regard to their own GOD IS GLORIFIED BY THE SINS OF MEN. 741 interest? May they not feel and dread personal pain and misery ? And may not their own sins and sufferings occasion grief and sorrow ? And ought they not to feel for the sins and calamities of others, and the sinful, wretched state of mankind in general, and mourn and lament, in the view of these evils? Must they always be all joy and gladness, and feel no mental pain and sorrow? Answer. A Christian ought to regard his personal interest according to its comparative greatness and real worth ; but must have no interest of his own, distinct and separate from the general interest, or the highest and best interest of the whole universe. This is the interest to be regarded and sought supremely, and the interest of every individual of this whole, according to the importance and worth of it; and as this must be small and inconsiderable in comparison with the grand interest of the whole, it must be disregarded and given up, if it be inconsistent with the greatest good of the whole ; and he must and will have an aversion from, and dread of, personal pain and suflering, as it is in itself an evil ; but this is con- sistent with rejoicing at the same time in the happiness of others, and in the greatest general good, and he will have a peculiar satisfaction and joy when he believes and realizes that his pain and suffering will promote the good of the whole, which is in all instances true, by the superintending care of the Redeemer. Thus the apostles, when they were beaten and put to shame by the council of the Jews, " departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name." And Christians ought, and cannot but be affected with the sin and misery of mankind, so far as it comes under their view, and to be pained and grieved when they attend more particularly to it ; for it is in itself a great, and to us incom- prehensible evil, and might well fill a benevolent man with insupportable pain and sorrow, and sink him into the most distressing gloom and overwhelming grief, were he not certain that all this is under the direction and particular care and regulation of uncontrollable wisdom and goodness, and has taken place because it is necessary for the greatest good, on the whole, and no more shall exist than shall answer this end, the glory of God and the greatest possible happiness of his kingdom ; so that it is, on the whole, best there should be just so much evil in the universe as there is and ever will be. But when he attends to this, his sorrovv^ is in a great measure turned into joy ; and could he have as clear and comprehensive a view of the good that will be the issue of all the evil that takes place as the inhabitants of heaven have, all his sorrow would entirely 742 GOD IS GLORIFIED BY THE SINS OF MEN. cease, and nothing would interrupt or abate his pleasure and holy joy. But in this imperfect state, where so much evil is ' felt, and present before our eyes, and the good which will be the consequence of all this, though believed to be certain, is not so present and in so full and clear view as. the evil, the latter, especially at times, will occasion pain and sorrow. The good man, in this very imperfect state especially, cannot be equally attentive to every object at the same time ; and when his attention is particularly turned to the evils that take place, and his mind is impressed with them, he will have pain and sorrow, though he does not doubt that all things are ordered for the best, and that all the evil will issue in the greatest good ; while the latter is more out of sight, or less the object of his attention, and, consequently, makes a less impression on his mind. At other times his attention is fixed on Christ, his character, works, and designs, and the good he will bring out of all evil ; his faith is strong, and realizes invisible things, that all things are going on well, and could not be better, as they are guided by infinite wisdom and goodness. His pain and sorrow are turned into comfort, joy, and praise. Thus the Christian has his joys and sorrows in this imper- fect, sinful state ; but the latter never take place to that degree as wholly to exclude the former ; but in the midst of sqrrow he has joy, and, in a sense and degree, rejoices always. So the apostle Paul " had great heaviness and continual sorrow in his heart," in a view of the sin and misery of his nation ; yet in the midst of his sorrow he had matter of joy. There- fore, he represents himself " sorrowful, yet always rejoicing." And he commands Christians to rejoice in the Lord always., and repeats the injunction, " And again I say. Rejoice. Re- joice evermore. ^^ And our glorious Savior, when in a state of humiliation on earth, did in his human nature rejoice in spirit, in the divine will, and sovereign, wise disposal of all things and events respecting the children of men. (Luke x. 21, 22.) Yet he wept over Jerusalem, when his mind was impressed with the sin and ruin of the inhabitants of that city ; and though he rejoiced and was glad that Lazarus was dead, as it was necessary for the glory of God and the good of his disciples, yet, when he saw Mary and her friends who were with her weeping, he groaned in spirit, was troubled, and wept. QuEs. III. We believe a Christian may have such comfort and joy as has been described ; but as some are doubtless deceived, and make great pretensions to this joy, who have, only a false and spurious kind of joy, we should be glad to know how, and by what, the former may be distinguished from the latter ? GOD IS GLORIFIED BV THE SINS OF MEN. 743 Answer. This may be in some measure illustrated and decided by the following particulars: — 1. The Christian's joy is pure, calm, and serene, and is bet- ter felt than expressed ; therefore does not make him talkative, and forward to tell of his joy, unless when it appears neces- sary for the instruction and benefit of others ; and then he is disposed rather to speak of the matter and reason there is of comfort and joy than to dwell on his own comfort and enjoy- ment. He is humble, and has a low and mean opinion of himself, in proportion to the degree of his comfort and joy. 2. This joy does not tend to exclude or abate a sense of the evil of sin, and the ill desert of it, and of the misery which takes place in consequence of it; but, on the contrary, the Christian has a clear view of his own sinfulness, the hatefui- ness of it, and of his desert of evil, when he rejoiceth in the Lord. His joy does not abate his sense of this, but rather increases it. Nor is he insensible of the evil of sin in general, and of the misery that comes, and will come, on men for their sins ; while he rejoices that the wrath, even all the sins and misery, of man shall praise God. Therefore, they whose religious joy arises from a belief that there is no great evil in sin, and that God cannot justly — or, if he could, will not — punish it with everlasting destruction, have only a groundless and false joy. 3. This joy is so far from making persons careless, slothful, and inactive in religion, that it is attended with directly the contrary. They hate sin, and endeavor to avoid it and seek deliverance from it, and strive to prevent and suppress it in others, as far as they have opportunity and ability. They are fervent in spirit, serving the Lord. When they rejoice that he is praised, thejj seek to honor and praise him in all possible ways. These cannot be separated, as it woulci imply an ex- press contradiction. They not only praise God, but pray to him. Their comfort and joy is not inconsistent with engaged- ness and pleasure in prayer, for the latter is implied in the former. They pray for cleliverance from all that which ap- pears to them to be evil, and for all things which they judge desirable for themselves and others, and which appear most for the glory of God and the advancement of his interest and kingdom among men. But, in all their desires and prayers, they are resigned to the will of God. They subordinate all to that, and say, " If it be consistent with thy will" — desiring that his will maybe done, which they know is best, most wise, and good, however contrary it may be to their partial views and particular desires. And in this resignation to the divine will and acquiescence in 744 GOD IS GLORIFIED BY THE SIXS OF MEN. it there is implied an earnest desire and prayer. " Thy will be done" may be a strong and earnest petition, and always is so when it is attended with a proper sense of the desirableness and importance that it should be done in all instances as implying the greatest possible good, and with a disposition to rejoice in it. It is, therefore, certain that they are strangers to the joy of true Christians, who, under a pretence of believing that all things and events are fixed by the will of God, and take place in the best manner, and that whatever is is right and best, are wholly careless and easy with regard to their own state and conduct, and whatever sins and evils take place — have no desires to cross any of their inclinations, and to be virtuous and holy, living in the neglect of fervent devotion, prayer, and praise. On the whole, — This subject is suited to excite Christians to attend to and improve the truth contained in the text which has been ex- plained, so as constantly to enjoy the support and comfort which they need, and which is offered to them, in the present dark and seemingly evil state of things in this world. Were it not for this truth, there would be no support for Christians, but their minds would be involved in the most painful gloom in the view of their own sinful state and the sin and misery which abound in the world, directly tending to the dishonor of God and the ruin of all that is desirable — attended with disorder and confusion of which no bounds or end can be realized or known, or so much as conjectured. The good man would have no place on which he could set his foot, to prevent his sinking and being overwhelmed in darkness and despair. But when tjie Christian attends to this truth, and feels the certainty of it, his feet stand on a solid fouridation — on a rock which cannot be moved. He feels calm, and has divine support and comfort, in the midst of the storms and raging waves which toss themselves as if they would overwhelm the world. He looks above all these threatening appearances, and beholds a serene sky, and knows the storm will soon be over, and the dashing waves will cease, and the sun will shine more bright and pleasant than if there had been no storm. The Christian, whose mind is firmly established in this ever- lasting truth, and is sure that all things will issue well, and that it is best they should take place just as they do, that good will be the issue of all the evil, though he cannot but be affected with the evils, moral and natural, with which he is surrounded, and that more or less at different times, yet will GOD IS GLORIFIED BY THE SINS OF MEN. 745 have sufficient support, and be filled with comfort and joy, especially at times, knowing that the Lord reigns, that the wrath of man shall praise him, and the remainder of wrath he will restrain. It therefore becomes Christians, as their duty and interest, to attend to this truth, taken in the whole extent of it — to keep it in their minds, and maintain a constant assurance of it, whatever appearances there may be to the contrary. It is to be feared that many Christians are greatly deficient in this. They dwell too much, if not wholly, on the dark side of things, on the evils which are in their view, and suffer much gloom, dejection, and pain of mind, for which there is no good reason, and which they might escape if they looked more at the bright side, presented in the truth which has been considered, and kept it always in view, and their tears of sorrow would be in a measure dried up, and succeeded by tears of joy. It is ob- servable that Christians, when they meet with great disap- pointments and calamities, either personal or public, in which the interest of the church and religion is concerned, are obliged to make use of this truth for their support and comfort — " The Lord reigns, and orders every thing right and well," etc. And if Christians would keep this in constant view, and see and realize the hand of God in every event, they would have constant support and comfort, and live more to the glory of God. And this tends to destroy all contracted, selfish views and feelings, and to enlarge their minds, while they attend to the divine character, government, and kingdom, and the power, wisdom, and goodness by which all things in the uni- verse are directed and governed. And the more they realize and are pleased with this, the more they resemble the inhab- itants of heaven, and are prepared to be members of that happy society, and join with them in rejoicing and praising the only wise God their Savior forever and ever. Amen. VOL. III. 63 746 THE author's farewell to the world. SERMON II. ADVERTISEMENT. The author hopes the candid reader will not be displeased with his speak- ing so much in the first person singular in the following discourse. Such egotism in general is disagreeable to him, and he has, therefore, avoided it in his other discourses, as the reader will perceive ; but the following being of a peculiar kind, seemed to render it necessary, and it is hoped will not be thought selfish, assuming, or improper. Tlie Authofs Farewell to the World. Sm-ely the wrath of man shall praise thee : the remainder of w-rath shalt thou restrain. — Ps. Ixxvi. 10. These words have been explained in the preceding dis- course, and it appears that they contain the following impor- tant truth : — That God, in his infinite wisdom and goodness, has deter- mined that there should be just so much evil, both moral and natural, as has been, now is, and ever will be, and no more ; as it is most suitable and necessary to make the brightest dis- play of his perfections, and effect the greatest good, glory, and happiness of his eternal kingdom ; therefore, it is most wise and best that all this evil should exist ; and every instance of it, greater or less, God will overrule to answer this end, in the highest possible degree. It has been shown that this truth, being believed and prop- erly improved, is a sufficient and the only foundation for the support, comfort, and joy of the benevolent friends of God, in all the darkness, confusion, sin, and misery with which they are surrounded. And now, standing on this sure, firm foundation, this im- movable, everlasting rock, I look around, and, as far as I am able, view the world of mankind, and take my leave of them, expecting soon to put off this my tabernacle, ^ I am old, having lived near fourscore years, and I know not the day of my death, but have no reason to think it is far distant. It is my earnest wish to leave a blessing behind me when I shall go hence; and I have the consolation to know I shall. Jesus Christ is the same yesterday, to-day, and forever. He lives and reigns head over all things to the church. He will I THE author's farewell TO THE WORLD. 747 reign till all his enemies are put under his feet, till he has de- stroyed the works of the devil, and perfectly completed the work of redemption ; yea, he will reign forever. He will cause all the kingdoms of this world, in which Satan has reigned so long, to become his own kingdom ; and all nations shall serve him, and be holy and happy under his influence, protection, and smiles. Of this blessed time the Bible is full of predictions and prom- ises. This blessing I leave behind me for the world to enjoy long after I am dead ; for I am sure that the time is coming when all the families and nations of the earth shall be blessed in Jesus Christ. The assurance of this affords support and consolation to me, while I anl surveying mankind in their present sinful and wretched state. It is doubtless impossible to make an exact calculation of the number of inhabitants now living in this world, which shall be agreeable to the truth, and may not err in fixing on millions less or more than do actually exist. But they who have attended to this point, and, perhaps, are best able to judge, have supposed that there are not less, but perhaps more, than eight hundred millions of people now living on earth ; that of these, four hundred and eighty-one millions are heathens, one hundred and forty millions are Mahometans, and nine millions are Jews. All which amount to six hundred and thirty millions. There remain one hundred and seventy millions, which are supposed to be nominal Christians. Of these, ninety millions are Papists, thirty millions of the Greek church, and fifty millions Protestants.* It is not probable that this computation is exact, according to the truth, and some may make a different one ; but this is, perhaps, as near the truth as any that can at present be made. I cannot speais: to all these so as to be heard, and there is but a very small number, compared with the whole, whom I shall ever know in this world, or who wall know or hear of me. But I am sure to meet, not only all w^ho are now in the world, but all the countless millions who ever have lived, or shall exist hereafter to the end of the world, at the day of judg- ment, when I shall know the character of every individual person, and mine will be inspected and known by all. The earth is far from being filled with inhabitants. There is room for many more, probably a thousand, yea, many thou- sands, to one of the present inhabitants. The earth, when properly and fully cultivated, and the produce prudently used to answer the ends of living, would support a multitude of inhabitants, even beyond all our present calculation. Noah * This was written in A. D. 1800- 748 THE author's farewell to the world. and his sons, and in them every generation of mankind who have descended from them, received a command from God to multiply and Jill the earth. This command has not yet been j:)roperly regarded by mankind, but, instead of this, they have, in a great measure, depopulated the earth by wars and cruel slaughters of each other, and the practice of a variety of de- structive vices, by which multitudes have been immaturely cut off in every age. And, by reason of the great corruption and horrid rebellion of mankind in every age, God has been pleased to show his displeasure by destroying the bigger half that have been born in their infancy or the early days of youth. But the time is coming when a generation shall rise up who shall know and fear the Lord, and love their neighbor as themselves, and shall learn war no more, and there shall be none to de- stroy or hurt in all the earth ; and, in the practice of piety and every social virtue, under the smiles of Heaven, they will be happy, and multiply and fill the earth. According to the foregoing calculation, the greater part of mankind now on the earth are in a state of heathenism ; and there are near as many Jews and Mahometans as nominal Christians, who are professed enemies to Christianity, and are in as bad, yea, worse state than are the heathen. It is the preceptive will of God our Savior that all men should come to the knowledge of the truth and be saved. He commanded his disciples to "go into all the world, and preach the gospel to every creature." And every one to whom the gospel is preached is commanded to repent and believe the saving truth. It is, therefore, wholly owing to the disobedi- ence and wickedness of man, both Christians and heathen, Mahometans and Jews, infidels and atheists, that the gospel has not been preached to all mankind, and that they have not all embraced it to the salvation of their souls. Notwithstanding man's natural disposition to oppose, hate, and reject the gospel, and the many difficulties and dangers which hence arise in attempts to spread the gospel among the heathen and others, it is the duty of Christians to exert them- selves, and take every proper method to propagate it far and wide, to the utmost of their power, looking to and trusting in C'hrist, to cause his word to run and be glorified. Love to Christ, and benevolence to men who are perishing in darkness and sin, are sufficient, if properly exercised, to induce Chris- tians to unite in the prosecution of this most important affair. Christians enjoy the richest treasure by the gospel, and they will not diminish but increase their own part in it by their attempts to impart it to others. Within a few years past a great and extraordinary zeal and THE author's farewell TO THE WORLD. 749 engagedness to propagate the gospel among the heathen and others who have it not preached to them has appeared, and been uncommonly exerted, both in Europe and America. And I observe with approbation and pleasure, that all the societies which have been formed are agreed in the great and leading doctrines of the gospel, which have been called the doctrines of grace^ or Calvinism; and that they appear, in all their publications, to express a spirit of true piety, and zeal to maintain and propagate these doctrines, and to approve of no missionaries who do not appear cordially to embrace them, and to be truly pious, as I am certain that this is the only scheme of doctrines which is consistent with itself, and with the Bible, and suited to convey saving truths to the minds of men. This is an important and commendable design and work, and worthy to be pursued with increasing zeal and steady perseverance by all Christians, whatever difficulties, disap- pointments, and apparent discouragements may occur. And though the attempts should not be succeeded in the conver- sion of one heatlien, yet they who honestly, and from* truly Christian principles, engage in this cause, however much they risk or expend, and even if they lose their own lives in it, they will really lose nothing by it, but meet with a rich reward. And if but few souls shall be gathered to Christ and be saved, this will more than compensate for all the cost and pains that can be bestowed in the cause ; for one soul is worth more than ten thousand worlds. And though Israel be not now gathered, and there shall be no great and remarkable success at present, yet they shall be acceptable in the eyes of the Lord, and it will, in some way, though now unknown to us, serve to promote and hasten on the happy day when the heathen shall be given to Christ for his inheritance, and the uttermost parts of the earth for his possession. In this view, I rejoice when I am taking my leave of the world, and heartily wish success and God speed to all who are, and the many more who hereafter shall be, engaged in this happy, glorious work. Of nominal Christians above two thirds are Papists, or of the Greek church, and near one third are Protestants, who are not more than the sixteenth part of the inhabitants of the earth. The Popish church has corrupted the gospel, intro- duced innumerable superstitious institutions and practices, and an idolatry in many respects more gross and wicked than that of the heathen. In Scripture the head of this church, the pope, is called antichrist and the beast, who, with all his fol- lowers, who receive his mark, are doomed to destruction. The 63* 750 THE author's farewell to the world. Greek church is sunk into ignorance and superstition, and have departed from the essential truths and duties of Chris- tianity. We are not, therefore, to look into either of these churches for many, if any, real Christians. As public bodies, they will cease to exist, when real Christianity, in the truth and power of it, shall prevail through all the world. I, there- fore, take my leave of them, as by the Scripture doomed to destruction. The Protestants, who began their separation from the church of Rome in the sixteenth century, when what is called the reformation from Popery took place, under the preaching and writings of Luther and Calvin, and many other reformers, are now divided into various different sects, parties, and denom- inations, differing in the doctrines which they hold, and in their manner of discipline, and in the mode of administering the ordinances of baptism and the Lord's supper, and the {proper subjects of these ordinances, and in the mode of wor- ship, etc. In the time of the reformation, and for some time after, the body of the reformed agreed in the most important and fundamental doctrines of the gospel, which appears by their confessions of faith and catechisms, which they published, and are the same, as to substance, with the doctrines which Calvin published in his " Institutions." The articles of faith of the church of England, formed not long after the refor- mation from Popery, are after the same model — Calvinistic. About the middle of the seventeenth century, a confession of faith and catechisms were formed by an assembly of divines, called together from England and Scotland, by both houses of the English parliament; which confession and larger and smaller catechisms ware approved and ordered to be published by both houses of said parliament, and the parliament and general assembly of the church of Scotland. And they were subscribed or assented to by all ranks of people in England, Scotland, and L-eland. This confession of faith, and these catechisms, are what may be, and is generally, called strict Calvinism ; and they have been assented to, taught, and maintained by many to this day. But doctrines contrary to those contained in this confession of faith were introduced among Protestants not long after the reformation from Popery, and were considerably spread, when the abovesaid confession was formed; such as are called Ar- minianism and Antinomianism, and those held by Arians and Socinians, who not only agree with Arminians in rejecting Calvinism, or what are called the doctrines of grace, but deny the divinity of Jesus Christ. These doctrines have had a great increase and spread among Protestants since that time, THE author's farewell TO THE WORLD. 751 especially in this century ; and the prevalence of Deism, to which these doctrines have a direct lead, has taken place, and real, practical religion has decayed, and vice of almost every kind has increased and abounded in proportion to the propagation of these doctrines, which are opposed to Calvin- ism, and have a tendency to spread infidelity. About the middle of this century the attention of multitudes was roused, and there was a great and remarkable revival of religion in Britain, Ireland, and America, principally under the preaching of Whitefield and those who joined with him. Great numbers were hopefully converted, and embraced the doctrines of Calvinism. But there was too great a mixture of delusion and false religion, which has continued and been spreading since that time, while the whole has been the means of the increase of light and knowledge of the truth, by which true religion has been distinguished from that which is false, and the important doctrines of the gospel have been pointed out and vindicated, in opposition to the various errors which have been embraced by many, by the writings or preaching of those who have appeared to have come to the knowledge of the truth. But by far the greater part, even the body ^of the people, appear not to have partook of the benefit of this revival of religion ; and most who lived in the time of it were prejudiced against it, and opposers of it, and many of those vv^ho at first appeared friendly to it apostatized, and either em- braced errors and false religion, or abandoned themselves to vice and infidelity; and on the whole it has been the means of hardening men in sin, and against the truth and all true religion, and against Christianity itself; so that religion has been gradually decaying, in general, from that time to this, and the above-mentioned errors, and Deism, and even atheism, have been fast spreading, and greedily embraced by multi- tudes, in opposition to all truth. And vice and immorality have kept pace with this, as the natural effect. Deism and atheism, which are near akin, as the former really implies the latter, and naturally runs into it, both being not only opposition to Christianity, but to all religion, have for a century had a rapid spread in Germany, and more or less in all parts of Europe. This has been promoted, with uncommon zeal and secret cunning, by a number of pretended philosophers, who, with their abetters, have at length effected the public expulsion of Christianity from France. And they do not stop here, but are determined, as soon as possible, to effect the extirpation of Christianity and all religion from the Christian world. Yea, they extend their views further, and are attempting, as far as they shall have opportunity, to put 752 THE author's farewell to the world. ail end to all religion of every kind, and all civil government, in every nation on earth where there is any degree of these. They have extended their vievv'"s to America, and have emis- saries, both secret and more open, attempting to spread these pernicious principles; and there are multitndes, especially of the rising generation, who are prepared to receive them. Though there have been of late some instances of apparent revival of religion, both by zealously embracing and pro- moting Calvinism, or the true doctrines of the gospel, and exhibiting the power and life of experimental religion in prac- tice, both in Europe and America, yet the great body and mass of the people are evidently fast growing more and more corrupt in principle and practice. But very few of the whole are willing to make a profession of religion, and by far the greater part of professors do not understand or believe the important, essential doctrines of the gospel, and are far from a steady, zealous conformity to the holy rules of it in practice, and shining as lights, in distinction from the world. Attend- ing on public worship is more and more neglected and de- spised; and profanation of the Sabbath is more common, by irreligious visits, vain companies, and walking or riding abroad in companies. Family religion is generally excluded; and family government and good order, and the religious instruc- tion and education of children, are become very rare, and gen- erally neglected ; which gives a dark and melancholy prospect respecting the religion and morals of the rising and future generations. And in proportion to the neglect of public wor- ship, and the profanation of the Sabbath, and the increase of profaneness and other vices, there is an increasing desire and engagedness to attend the foolish, wicked, and corrupting diversions of the stage or theatre, and other sinful assemblies and amusements. The present state of religion, both as to the doctrines and practice of those who profess to believe that Christianity is a divine institution, and of those who are professed infidels, affords a clear practical demonstration of what the Bible abun- dantly holds i'orth, viz., that true religion, in principle and practice, cannot be preserved and maintained in the world, but will soon vanish, be rejected, and lost, if the powerful influ- ences of the Spirit be withheld, and do not attend the preaching of the gospel, and the administration of the instituted ordi- nances of it, to the saving conversion of sinners, and the quickening, strengthening, and comfort of believers. When men remain under the power of the natural corruption and ignorance of their minds, not being born of the Spirit, and taught of God so as to come to the knowledge of the truth, by THE author's farewell TO THE WORLD. 753 the renewing of their minds, their carnal mind, which is enmity against God, will either lead them to reject the gospel wholly as a mere fable, and not worthy of credit, or to corrupt it in the doctrines and duties which it inculcates, so as to render it conformable to the corrupt inclinations of their own hearts. And this is no new discovery, but the evidence of it has existed and been increasing ever since Christianity has been published to the world, by the treatment it has received from all to whom it has been preached, except those who have known and acknowledged that they were brought to understand and em- brace it by the invisible and powerful operations of the Spirit of God; that, were it not for this distinguishing, sovereign goodness of God, and they had been left to themselves, they should not have believed and embraced the gospel, and dis- cerned and loved the truths and duties there revealed, but should have persevered in ignorance and disobedience. This evident fact is a continual, standing evidence of two things, viz., that Christianity is a wise and holy institution, and from Heaven, and that mankind are totally depraved. 1. This is an evidence that Christianity is from Heaven, and a holy institution ; and that two ways. It is an evidence that it is from Heaven, from its being continued and maintained in the world to this day, notwithstanding the great and continual opposition of mankind to it, and their unwearied attempts to extirpate or corrupt it. Had not Jesus Christ been from heaven, and was he not gone there to maintain his cause and church on earth, so that the gates of hell should not prevail against it, agreeably to his promise, by the constant exertion of his power and invisible inliuence, Christianity and the church could not have lived to this time, but the great truths on which the true church of Christ is built would have been discarded and forgotten long ago; and it is an evidence that Christianity and all the essential doctrines of it are from Heaven, and that it is a holy institution, that it is so disagree- able and displeasing to fiillen, depraved men, by v/hich they are disposed to oppose and reject it, unless corrupted and altered so as to be agreeable to their taste and their reigning lusts. Had the gospel been of men, a mere human contri- vance, it would have been suited to the natural humor, taste, and inclinations, of man, so that there would be no need of a supernatural change of heart in order to their cordial approba- tion of it, and compliance with the doctrines and precepts of it. But if it be from Heaven, it must be a holy institution, and, therefore, disagreeable to fallen man. Were it suited to please the corrupt taste and sinful inclinations of man, it would be worse than nothing, and could not be from Heaven. But since 754 THE author's fareavell to the world. the true doctrines and precepts of Christianity are directly contrary to the heart and reigning inclinations of fallen man, so that he must be born again and be a new creature, in order to his being a friend to the gospel, or even understanding and believing it, it is certainly an excellent, holy institution, and must be from Heaven. Agreeably to this, Christ said to the Jews, " I am come in my Father's name, and ye receive me not. If another shall come in his own name, him ye will receive." And Paul said, " If I yet pleased men, I should not be the servant of Christ." 2. This is an evidence of the total depravity of mankind ; not only that they are fallen and depraved, but that they are inholly depraved in all their moral powers — have not the least degree of right moral taste and inclination, but are wholly under the power of the contrary. As the Scripture says, '' They are altogether become filthy ; there is none that doeth good, no, not one." When a revelation comes from Heaven perfectly wise, holy, and good, and suited to relieve and save man from his fallen, wretched state, revealing a Savior infinitely excellent and glorious, full of grace and truth, and offering complete, eternal salvation to every one who is willing to have it, — if man had the least degree or spark of moral goodness or inclination, yea, if he were not wholly an enemy to God and every thing right and holy, he would not hate and reject such an offer, but gladly embrace it. Mankind would not join together to invent some way to corrupt and spoil it, or root it out of the world, were they not total and strong enemies to God and all that is wise and good, and consequently enemies to their own good. " This is the condemnation" of man, as totally corrupt and an exceedingly criminal enemy to God, " that light is come into the world, and men have loved dark- ness rather than light, because their deeds were evil." But to return to the view which has been given of the .present state of the world. It appears to me, as it also doth to some noted writers on the Revelation, that the sixth vial, mentioned Revelation xvi. 12-16, is now running, and began to be poured out at the beginning of the eighteenth century, or some years before, and will continue to run some part of the nineteenth century, perhaps near fifty years of it. Under this vial John " saw three unclean spirits, like frogs, come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, [or wonders,] which go forth unto the kings of the earth, and of the whole world, to gather them to the battle of the great day of God Almighty." Eight years ago I published a particular explana- THE author's farewell TO THE WORLD. 755 tion of this passage in a " Treatise on the Millennium." It is needless to rejjeat that. I shall only observe here, that this is a representation of the uncommon spread and prevalence of error and wickedness of every kind over all the world, among all orders of men, especially the Christian world, under the influence of the devil, by which men in general will be in an unusual degree combined, engaged, and armed against the reigning God the Savior, and shall produce great, strange, and wonderful events; and when the iniquity of the world is become full, and men in general are ripe for destruction, God will come forth out of his place to punish the world for their wickedness, in a most terrible battle against them, by pouring the most dreadful calamities and destruction upon them, under the seventh and last vial of the wrath of God, which is repre- sented in this chapter, verse seventeenth to the end, and in the nineteenth chapter, verse eleventh to the end. This will pre- pare the way for the introduction of the millennium, when the church of Christ shall increase and prosper, in an unexampled state of purity and happiness, for a thousand years. In the view of this present dark and evil state of the world, and the prospect of yet greater wickedness and more dreadful calamities which are to take place for ages and generations to come on the stage, I now take my leave of it, with a mixture of grief and joy ; knowing that all this wrath of man shall praise God, and all the sin and misery that will take place is necessary for, and will issue in, the most glorious display of the divine character, and the greatest glory and happiness of Christ and his church ; and that he will hasten an end to these evils in this world as fast and as soon as it can be done con- sistent with his wisdom and goodness, and so as to bring on the millennium in the best manner and time. I think their notion is entirely without foundation, yea, contrary to Scripture, who imagine that the end of the world may come, and Christ come to judgment immediately, at any day or hour now. Christ has foretold many things which must come to pass between this time and that grand event. Nor, as they think, would the preaching of such a doctrine tend to awaken people, and prevent their going on in security and sin, more than what constantly takes place before the eyes of all, in the death of others, and reminding people that no one is secure from death one hour; that Christ may come when they think not, and carry them out of the world, which will be as fatal to them, if they are living in sin, as if he had come to judgment. Nor is their opinion founded on any reason or Scripture, who think that but few of mankind, on the whole, will be 756 THE author's farewell to the world. saved. What our Savior says of this respected the then present time. His words are in the present tense : " Few are saved." He does not say what will be in other ages of the world. He has foretold a time when all the kingdoms of the world shall be brought into his church and kingdom ; and so many may exist in this time as to outnumber all that will be left. Therefore, while I am taking my leave of the world of man- kind, who now lie in the wicked one, and are going on from bad to worse, I may look beyond this evil time, and with pleasure hail the incalculable millions of holy and happy sons and daughters of Adam who shall yet arise and live on the earth, and be glad and rejoice in the glory of Christ and their salvation. How many and which of the nations which are now heathen or Mahometans will be preserved as a distinct people through all the revolutions and dreadful judgments which are to take place preparatory to the millennium, and will be then, or before, converted, and share in the blessings of that day, cannot be now determined. And this is true with regard to the various nations now in Christendom. Some of them — and we know not how many — may become extinct in the evil times that are coming, and the gospel be carried to other nations who do not now enjoy it. It is enough for us to know that every event and circumstance with respect to this will be ordered in the wisest and best manner by Christ, so as to accomplish his purpose, to glorify himself, and effect the great- est good of his church. As to the Jews, we know that mercy is in store for them. They shall, more or less of them, be preserved a distinct nation, through all the terrible shakings of the earth which are coming, down to the millennium, and have a large share in the blessings of that day. I take my leave of them, being now in a scattered, afflicted state, under the power of an evil heart of unbelief, in the as- sured, joyful prospect of the great good that is coming to them, when their reception into the church of Christ will be life from the dead, and the unsearchable depth of the riches both of the wisdom, goodness, and knowledge of Christ will be forever adored by all the redeemed. O, how shall all their past and present wrath, together with their future reconcilia- tion, praise him I When I turn my attention to Christendom, with pain and abhorrence I pass over "the beast" — the pope and his adher- ents, even all who receive the mark of this beast — as doomed to certain destruction ; and I am without any assurance that those who belong to the apostate Greek church will escape this dreadful evil. THE author's farewell TO THE WORLD. 757 But what shall I say of or to those who are called Protes- tants ? Great numbers who live among Protestants have pro- fessed to disbelieve and renounce Christianity, and many have written against it, and attempt to prove that it is a mere fable, not worthy of the least credit. And though all they have written has been fully and often refuted, they persist in their infidelity, and their number appears to be greatly increasing, either openly or more secretly, — while they are assiduously endeav- oring to insinuate their tenets by all possible means wherever they can have any influence, (which they appear to have, es- pecially on the rising generation,) — so that they will soon be greatly the majority, if they are not so now, unless Christ interpose by his irresistible power. I take my leave of all these, knowing that, if they persist in their unbelief, they will die in their sins, and perish in a greatly aggravated and everlasting destruction. But at the same time I have the peace and comfort which no man can take from me, in the assurance that, though they are infinitely worse than lost to themselves, they are not lost to Christ and his church ; for this their infidelity, — a peculiar kind of aggra- vated wrath, — and all the consequent evil which is coming upon them, will turn to the praise of the Redeemer forever, and he will be more honored, and the redeemed more happy, than if such infidels had not existed. Still a more affecting and dreadful sight, if possible, opens to my view. There is in the Protestant world, and among us, an innumerable host of people, who, though they do not profess to disbelieve the gospel, yet do not obey it, but live in opposition to it, and in a constant, allowed disobedience to Christ, and that not only by refusing to do what he has com- manded, but by greedily practising what he has forbidden. It would take many pages to enumerate half of the open vices which are practised by Protestants, notwithstanding all the restraints of civil government. These vices abound among those in high stations, and in the low — ricli and poor, learned and ignorant, old and young. From all these I take my sor- rowful departure, knowing that, unless they repent, the time is coming when Christ will say to them, " Depart from me, ye workers of iniquity. Depart, ye cursed, into everlasting pun- ishment." But, in all this sorrow, I am rejoicing that Christ will cleanse the world from this wickedness, and when the wicked are turned into hell, he will fill it with holy inhabit- ants ; and he will be more glorified, and the church more happy, than could be if all this wickedness had not taken place. Another numerous class of Protestants now come into view,. VOL. III. 64 7S8 THE author's farewell TO THE WORLD. who are too ignorant or erroneous to be saved. Many of these are included in the class last mentioned, but not all; for whether their lives be vicious, or what may be called moral, if they be ignorant of the gospel and the truths of which it con- sists, or if they do not believe these truths, but deny and reject them, they cannot be saved by it. I am sensible that I am now exposing myself to the indig- nation and contempt of an increasing number, whose senti- ments on this head are what they call catholic and liberal. These will say to me, " What right have you to make a creed for us, or any other man, and insist that all must believe and cordially embrace the doctrines you hold, in order to be saved? We believe it is of no great importance what a man's creed is, or whether he has any, if he be honest and sincere in what he does, and worships God, and lives a good moral life." To these I have to say. Ye are some of those whom I mean to include in the above description. You assert that the doc- trines or truths revealed in the gospel, if there be any, are of no importance; so that he who does not believe them, what- ever he believes, and he who is totally ignorant of the truth, may be saved, as well as if they understood and believed the truth. You are yourselves totally ignorant of the gospel, and appear to be real enemies to it ; for if what you assert were true, the gospel is worth nothing, and men may be saved without as well as by it. He only who believes the gospel, as preached by the in- spired apostles, can be saved. If we exclude the system of truth contained in the gospel, we exclude the gospel, for it wholly consists in a revelation of these truths. Some of them are these : that all mankind are sinners, in a state of total moral depravity by nature, in consequence of the apostasy of their first parents, and under the curse of the righteous law of God ; — that Jesus Christ came into the world to save such lost sinners by making a full atonement for their sins — by suffer- ing in their stead, and meriting eternal life for them by his obedience, and power by the Holy Spirit to renew and sanctify them ; (all which is infinitely too great for any mere creature to do;) therefore he must be a divine person — really God with us, manifested in the human nature; — that, in order to be saved, men must be renewed unto holiness by the Spirit of God, (in which he is the first mover,) by regenerating them ; of which none have any desert or claim. " Therefore he has mercy on whom he will, and whom he will he hardeneth;" which naturally, and even necessarily, introduces the doctrine of the divine decrees with respect to man and his salvation, and consequently respecting every thing else ; and of election, THE author's farewell TO THE WORLD. 759 and the certain perseverance of believers to complete salva- tion ; — that men obtain pardon and justification by their union to Christ — by their believins^ on and trusting in him for this and all thoy want, which they receive, not out of respect to any goodness, worth, or desert in themselves, or any thing they do; — that they are wholly dependent on God for every degree of right disposition and will to do what God requires, and not in the least on themselves ; and this absolute depend- ence on God extends to every thing in which they have any concern; — that their salvation is, therefore, altogether, from beginning to end, the effect of undeserved, free, sovereign grace; — that true holiness consists not at all in selfish affec- tions, but in disinterested love to God and man ; — that they who do not believe this gospel, and are not partakers of this holiness, and persevere in this way, will perish in everlasting destruction. These doctrines are all contained in the gospel, and, with others not mentioned, which are implied in these, compose a system of truth, which is really the gospel, and is often in the Scripture called the truth; to which Christ came to bear wit- ness ; which men must come to the knowledge of in order to be saved ; which all true Christians are represented as cordially embracing and walking in, as the bond of their union and love to each other. They, therefore, who do not receive this truth, and love it, but in their hearts hate and oppose it, do not believe the gospel, are not friends to it, and cannot be saved. This is evidently true of the Arians and Socinians, who deny the divinity of Christ, and, consequently, the need of any proper atonement for sin, and oppose many other doctrines of the gospel, in which they agree with those called Arminians. These latter deny the depravity of man by the sin of Adam, or that he is totally depraved, and that they stand in any need to be regenerated by the irresistible influence of the Spirit of God, in order to love God, and do those good works by which they may please God and be saved. They are, of conse- quence, enemies to the doctrine of the decrees of God, as they respect the agency of man in the concerns of his salvation, as being, with the other doctrines which they deny, contrary to the natural selfishness, pride, and imagined independence of man. There are others who hold a mixture of inconsistent doctrines, and do not professedly join with Arminians, but evidently symbolize with them in many respects, and so as to exclude the pure, consistent, and essential doctrines of the gospel. Some there are, who have been properly called Antinoraians, 760 THE author's farewell to the world. who hold that Christ has so abolished the moral law, that Christians are not under obligation to obey it. And there are many others, who are real Antinomians, who deny that any man can or ought to love the moral law, or God who made it, so long as he is under the curse of this law, and con- siders himself so, and has no hope of being delivered from it; but he must have some discovery that God is merciful to sin- ners, and that there is salvation for them by Christ, before he can love God or his law. And many, perhaps the most of this class, hold that no man can love God or the Redeemer until he sees and believes, on good ground, that God loves him and designs to save him ; that Christ died for him in par- ticular, and will save him. The love, and all the religion, for which all these plead, is altogether selfish, and has not a spark of real Christianity in it, but is directly contrary to it. Jesus Christ has declared it to be so. (Matt. v. 43, to the end of the chapter.) He says that the love to others which is grounded on their love to us is a selfish, wicked love, which men of the worst character do exercise; that Christian love is of a differ- ent and contrary nature, and so disinterested that it will ex- tend to its worst enemies. There are many who, though they do not expressly avow this selfish doctrine, by which all religion is bottomed on self- love, but discard it, yet describe the religious views and exer- cises of Christians as consisting very much or altogether in selfishness, and urge the choice and practice of religion wholly from selfish motives. And if it be urged that true religion will lead Christians to those disinterested affections and that conduct of which Christ has set us an example, they cannot understand, but rather oppose it. There is another class of people, called Universalists, who hold that all men will be finally saved. There has been for a few years past a considerable increase of those who profess to embrace this sentiment. Of these, some are Arminians, oth- ers are Antinomians, and some enthusiasts. Few or none of them appear to understand and believe the pure, consistent doctrines of the gospel. They do not of late appear to in- crease who openly espouse this doctrine, and yet adhere to the Bible ; and most of these soon lose their zeal in their cause. And their belief appears to have its natural effect on them, and leads them to live a careless, irreligious life ; and numbers by degrees give up the Bible, and sink into infidelity. There is reason to believe that there are many who do not profess to embrace this doctrine, to whom it is so pleasing that they wish and hope it to be true; and it has great influence upon them, and leads them to a careless neglect of and concern about THE author's farewell TO THE WORLD. 761 religion, and of strict morality, and so hardens their hearts that they are deaf to all admonitions, and will rather give up the Bible and turn infidels than admit that any will be mis- erable forever. All these, even those whose outward conduct is not im- moral, and who appear religious, who yet cordially embrace and are at heart pleased with the errors which have been now mentioned, and whose religious exercises are grounded upon and conformable to them, are strangers to true religion, and in the way to destruction ; and all these false doctrines and notions of religion, and all the practical religion that is built upon them, will be consumed by Christ with the spirit of his mouth, and destroyed with the brightness of his coming. Of these, therefore, I must now take my leave, without the least disposition to flatter them, or hope of their prosperity in the way they are going; and with a pleasing certainty that all their errors and false religion shall be utterly abolished by Christ, and that he will be praised and honored by all these errors and this opposition to him, however wide may be their spread, and though they may continue yet a considerable time, even to the end determined. I must now turn to the public professors of religion, the members of the Christian churches, of various different de- nominations, among Protestants. The pastors of churches, or the clergy of every degree and character, come first into view. It is doubtless true that the clergy are the leaders and principal instruments in all the moral good and evil which takes place in Christendom. All of the clergy in the Protestant world, who must be classed with those before described, by the erroneous doctrines they hold, or not preaching any scheme of doctrines, but who really leave out all the essential truths of the gospel, and confine themselves to what may be called spurious heathen morality, and all of immoral lives, whatever doctrines they preach, are, of course, excluded from the number of truly Christian minis- ters. Jesus Christ has fixed their doom. " Many will say to me, in that day. Lord, Lord, have we not prophesied in thy name ? " etc. " And then will I profess unto them, I never knew you : depart from me, ye that work iniquity." To these I cannot say, " God speed," when I take my leave of them, lest I be a partaker of their evil deeds. But I must be allowed to sift the clergy more closely; especially those of the United States of America, who are not excluded by the foregoing. A great body of ministers in these states are professed Calvinists, differing, however, in some points, and are generally irreproachable in their moral conduct. 64* 762 THE author's farewell to the world. But they are asked seriously to consider whether they have good evidence that they have been born again, agreeably to the Scripture account of that great change, and find them- selves real friends to Christ and his cause, expressed in all proper ways. It is to be feared that many not having ever passed this change is the reason why they bring forth no more good fruit, and so much which is more like bad than good ; in that they do not appear to encourage experimental religion, or preach upon it clearly or much, if at any time; and though they would be thought to be Calvinists, they appear to dislike, and never preach, some of the most important doctrines of Calvin- ism ; such as, the total depravity of man ; God's first moving and sovereign grace, in the regeneration and conversion of sinners; and the doctrine of the decrees of God, taken in the only proper, strict, and extensive sense ; that he has declared whatsoever comes to pass. They ignorantly say. It would be 'better to say, God forekneiv whatsoever comes to pass. They choose to call themselves moderate Calvinists; but might as well, and perhaps more properly, be called moderate Arminians. But I should be willing to lay all these names aside, as many appear to wish, were it not the shortest and most convenient way to denote the general scheme of doctrines which different persons embrace. This is agreeable to the practice of the Chris-* tian church in all the ages of it, whether more corrupt or more pure; and no inconvenience has attended it, that I know of, which would not attend any other method. All of this class I must leave, with the fears concerning them expressed above ; and while I fall under their resentment and censure, as narrow and bigoted in my sentiments, and very censorious, I cheer- fully leave the matter to the day when the Lord will bring to light the hidden things of darkness, and make manifest the counsels of the heart. But I return to those who embrace the doctrines of the reformation, of Calvin, and the chief and leading doctrines contained in the Westminster confession of faith, as being agreeable to the Holy Scriptures, and who give satisfactory evidence that they are the subjects of divine, regenerating grace, and are friends to Christ, and heartily engaged in his cause. I embrace you with cordial, benevolent affection, wishing you success in your work, and that you may be faith- ful unto death. It is to be wished you would give yourselves wholly to the work of the ministry, and that you were all students, constantly laboring to make advances in the knowl- edge of divinity, by reading, meditation, and conversing with those who are pursuing the same study of the Scripture. We THE author's farewell TO THE WORLD. 763 live in evil times, when Christianity, and especially true religion, in principle and practice, is greatly opposed, and fast decaying in general, as if it would soon all be gone ; and we have rea- son to believe these evil times will grow much worse. But this is so far from being a reason for sitting still and unactive, that it ought to be a motive to great and constant exertion to promote the cause of Christ, and oppose the flood of error and iniquity, which is coming in with a mighty, rapid stream. The cause of Christ will not be lost. His truth is great, and will prevail. Good is to be done now, and some sinners must be converted; and blessed is the man who has the greatest hand in this work. We are commanded to pray to the Lord of the harvest to send forth more laborers into his harvest; and we have assurance that our prayers will be answered, in his own way and time. He will fill the church and the world with ministers, furnished with such abilities, fortitude, dili- gence, zeal, knowledge, and true wisdom, as to exceed any of us, beyond, far beyond our present conception. In this view,* I overlook the present dark scene, and take a cheerful farewell of you and of the world. Having taken my leave of the clergy and pastors of churches among Protestants, I must not pass over the private members of these churches,'in very different worldly circumstances and stations, and of various denominations. When all of this class, who are either ignorant of the essential doctrines of the gospel, or deny and oppose them, and imbibe contrary errors, as most agreeable to their hearts ; and all those who take the name of Christians, but do not depart from iniquity, and lead vicious lives ; also all mere formal professors, who do not live up to their profession, and bring forth good fruit, but in their general conversation and conduct mix with the men of the world, and live more conformably to them than like real Chris- tians ; finally, all those who appear strangers to experimental religion, or any thing like being born again, — when all these are excluded and set aside, as not the proper objects of Chris- tian charity, how comparatively small will be the number of the remnant who are left! And yet it is probable that among these, some, if not many, are, under a fair appearance, but mere hypocrites! The happy number of true Christians can- not be certainly known by any man, and some of them are not known by themselves to be real Christians ; but the Lord knows who are his, and will own and take care of them. They are all united in believing and loving the truth as it is in Jesus, and have all drank into the same Spirit, under whatever form they worship, and whatever denomina- tion they have taken. The distinctions by which the various 764 THE author's farewell TO THE WORLD. denominations of Christians are now divided will doubtless vanish, when a greater degree of holiness and light shall take place, and jjrejudices by education or any other means shall be removed ; and Christians will be united and of one mind in those things about which they are now divided, and their creed, in which they agree, as to substance, now, will remain the great bond of union. They who understand and believe that the wrath of man shall praise God, and that the remainder of wrath he will restrain, as all true Christians do, must, to be consistent, believe the doctrines preached and written by that great reformer John Calvin, and, consequently, the above- mentioned confession of faith, in the substance of it; and, therefore, must be agreed in the chief articles of their creed; for all this is really contained in this passage of Scripture, of which every unprejudiced, candid person must be convinced, if he will carefully attend to the words, and to the explanation that has been given of them. To you I address myself with peculiar pleasure. You live in a time pointed out in Scripture prophecy as peculiarly evil ; and present evils, which have lately increased, both moral and natural, doubtless will yet make a rapid progress, till they shall rise to a height which is beyond your present conception, and you have no reason to expect to live to see the end of them. Yet these words of the text, and the abundant promises made to the church, and to every true believer, are a sufficient ground of constant support and consolation to all real Chris- tians. It is a ground of support and comfort to reflect and know that but a small part of the whole time of the trouble of the church yet remains to fill up the measure of her suffer- ing, though the last conflict may be most severe. I believe we have not yet attained any light from Scripture, from which we can be sure that Christians will not suffer persecution, and that a more trying and severe one than any that has yet taken place, before the millennium comes on ; but this will not be, unless it be necessary for the good of the church, and to intro- duce the time of her p^'osperity in the best manner; and all this wrath of man, be it more or less, of longer or shorter duration, shall praise the Redeemer. The church will live and prosper, and will come forth from the furnace of atlliction as gold purified seven times. " And the redeemed of the Lord shall return and come to Zion with songs, and everlasting joy upon their heads. They shall ob- tain joy and gladness, and sorrow and sighing shall flee away." And why may not Christians begin their song now? Though you do not see the glorious Redeemer, yet, believing, you love him who orders all things perfectly well, takes the best care THE author's farewell TO THE WORLD. 765 of the church, and of every one who trusts in him, and will glorify himself by all things to the highest degree. Well may you rejoice with joy unspeakable and full of glory, while you watch and keep your garments, striving together for the faith of the gospel, and in nothing terrified by your adversaries. With joy I now bid you a hearty, though I hope not a long farewell. But New England, the place of my nativity, demands my more particular attention. Aside from my partiality in favor of this part of the world, I believe that all men of observation and judgment in this matter, who are acquainted with the Protestant world in general, and with the religious state of New England, from the first settlement of it, will grant there has been the appearance of more true religion in principle, profession, and practice, and a more regular moral conduct, among all orders and ages of persons, in this part of America, than in any other part of the Christian world of equal extent. Boston, the metropolis of New England, has been, till within less than fifty years past, a place of more religious order, in the observation of the Sabbath and other religious duties, a better education of children, and of a more decent, sober, moral conduct of the inhabitants in general, than of any other equally or more populous city or town on the face of the earth. And the people ii. general in New England were disposed to pay respect to religion, to maintain family religion and wor- ship. The Sabbath and public worship were regarded and attended upon by the inhabitants in general. The churches were considerably large, and a degree of discipline kept up. Children were under government, instructed, and catechized. Gross, open vices were in a great degree restrained. Leading men in public stations were in general exemplary, and the bigger part of people were intelligent in things of morality and religion, and of a good behavior. But, alas ! " how is the gold become dim ! how is the most tine gold changed ! " Of late years, a great and rapid degeneracy has taken place, both in the doctrines and duties of religion. Family worsliip, and a proper government and religious education of children, are generally neglected. Error and ignorance in religious concerns, and vice and immorality in conduct, are greatly increasing. Infidelity, Deism, and atheism are spreading as an irresistible torrent, and many, if not most, of the youth and rising generation are growing up ready to imbibe error and infidelity. If these shall have their natural course, unless divine influence interpose, and put a .stop to them. New England will soon become as famous for irreligion, infidelity, atheism, immorality, and heathenism, as it has been for the contrary, and Christianity will be wholly 766 THE author's farewell to the world. excluded and forgotten. It is true that all Christian ministers, and others in public and private stations, who are friends to the cause of Christ, ought to hope, pray, and strive against this evil, and exert themselves to the utmost, in all proper ways, in opposition to the cause of sin, Satan, and evil men, and be ready to die in the cause of truth and religion. In tlie pleasing hope of this, I embrace you all, whether person- ally acquainted with you or not, with the most cordial affec- tion and benevolent farewell. At the same time, I take my leave of New England, with the painful fear and prospect of the evils which have been mentioned, flying to my text, and the truths contained in it, for support and comfort. Rhode Island, particularly Newport, the capital, in which I have lived near thirty of the last years of my life, now de- mands my special attention. This town has been long noted for the many different religious sects and denominations into which the inhabitants are divided, while the body of the people have been considered, I believe justly, to have very little true religion, if any; and they have appeared more dissolute, vicious, erroneous, and ignorant than people in general are in other parts of New England. And there has been no general revival of religion, or reformation, to this day ; and the moral state and charac- ter of the inhabitants in general has not become better, but the contrary. The extraordinary and general revival of religion in New England and many other places, about sixty years ago, did not reach Newport in any considerable degree. While the heavenly dew fell copiously on other places, this town received but a few scattering drops, and remained almost wholly dry. There are a great number of families in this place who have no appearance of any sort of religion in their houses, and who never attend on any public worship ; and there are many individuals of this character in other families ; and many others, who, though they attend public worship sometimes, yet not constantly nor often. All these, doubtless, include the greatest number of the whole inhabit- ants ; and a great part of them are so inattentive to religion, and so ignorant, that they have really no religious principles ; others have imbibed, and are strongly fixed in, religious max- ims and notions, as contrary to the Bible as darkness is to the light. Of those who constantly attend public worship, in- cluding the professors of religion, very few of them maintain any family worship or religion, and by far the greater part are so immoral in their conduct, or ignorant or erroneous in their notions of religion, as to fall vastly short of the Scripture character of true Christians. THE author's farewell TO THE WORLD. 767 There have been a number of real and excellent Christians in this town, of different denominations, who are now in heaven ; and doubtless there are some yet among us, but there is reason to conclude that the number of such is greatly les- sened, and that there are now but very few. Of you I take my affectionate leave, wishing you may increase in number, and shine, in the midst of a crooked and perverse generation, as lights in the world. The slave trade, and the slavery of the Africans, in which this town has had a greater hand than any other town in New England, must not be passed over unmentioned here. This inhuman trade has been the first and chief spring of all the trade and business by which this town has risen and flourished; which has, therefore, been built up, in a great measure, by the blood and unrighteous sufferings of the poor Africans. And this trade is yet carried on here, in the face of all the light and matter of conviction of the unrighteousness and aggravated iniquity of it, which has of late years been offered, and against the express laws of God and man. And there is no evidence that the citizens in general have a proper sense of the evil of this business, of the guilt which has been contracted by it, and of the displeasure of God for it, or that they have a just abhorrence of it; but there is much evidence of the contrary, and that there is little or no true repentance of it. In this dark, unpleasant, and melancholy view of the state and character of the body of the inhabitants of this town, I must take my leave, with a painful prospect of the evil which is coming upon them and their posterity ; which they would not believe, were they told. To most of them I cannot speak ; and if I could, and they should know what I think and say of them, it would only serve to excite the resentment and indignation of the most. But there is a bright side, to which the Christian may look for support and comfort, in the midst of all this dark and evil state of things, which cannot be too often brought into view. All this sin and wrath of man, and the evils which attend and follow it, will praise Christ, and turn to the greatest good of his kingdom. And all the wicked shall be shaken from the earth, and from this island too ; and it shall yet be full of meek, humble, and holy inhabitants, who shall praise the Lord, and delight themselves in the abundance of peace and happiness. Amen. " Alleluia ; for the Lord God omnipotent reigneth." But I must now come nearer home, and, not without sensible and affectionate emotions, take my farewell of the church and congregation in this town with whom I have 768 THE author's farewell to the world. lived, ministering to them most of the time, for above thirty years. When I first came among you, the church was not small, and increased in number; and the congregation appeared to flourish. Above a hundred young persons used to repair to my house at appointed times for religious instruction. But when the war with the British came on, we were, for a time, broiien up, and many of us scattered into the country, a num- ber of whom never returned again. In this time, our parson- age-house was destroyed, the bell of the meeting-house was taicen away, and the inside of the house was so defaced and destroyed by the enemy, that public worship could not be at- tended in it ; and those who staid in the town during the residence of the British here, and those who went out and returned again, suffered losses in their worldly interest. By these events, and by the deaths that have taken place, both on the land, and of the men who have used the sea, we are be- come few in number, and in a degree poor in worldly circum- stances. Most of the church and congregation which were on the stage when I first came here are gone to the grave. But the greatest calamity of all is, the good people who have de- ceased have none, or very few, to succeed them, and fill up their places, and have left us in a great and awful degree destitute of the power and practice of true religion. In these dark and disagreeable circumstances, I now take my leave of you ; yet with a hope, though a faint one, that after I am gone God will build you up, and grant you and your children greater spiritual blessings than you have had while I have been with you. I have not shunned to declare unto you all the counsel of God, so far as I have understood what it was. In doing this, I am sensible I have preached and published doctrines which are very offensive and odious to many, though I hope to but few if any of you. I have opposed evil practices, by which I have incurred the displeasure and resentment of many ; and have taught and inculcated duties, and an experimental, prac- tical religion, which consists most essentially in self-denial, as the only way to heaven, which are disagreeable to many, and not believed to be true. Some of the doctrines which I have preached and published have been opposed from the press and the pulpit, and more privately, and have not been understood, and represented as horrible and mischievous, tending to de- stroy all true religion. But all this has no impression on me, to excite the least doubt of the truth of the doctrines so op- posed, or to incline me to cease to assert and vindicate them. I have such clear and full conviction, and unshaken confidence, THE author's farewell TO THE WORLD. 769 that the doctrines which I have for a long course of years preached and maintained are the truths contained in the Bible, that I stand as a brazen wall, unhurt, and not moved by all the shafts of opposition and reproach which have been levelled at me and the system of truth and religion which I have espoused ; being assured that it will stand forever, and certain, beyond a doubt, from Scripture, reason, and experi- ence, that a cordial belief and love of these truths, with religious exercises and conduct agreeable to them, is connected with salvation, and is a sufficient ground of support and comfort under the greatest trials, and in the nearest view of death and eternity. On this foundation I cheerfully rest my eternal interest, which indeed is infinite, and invite all to do the same. To you, therefore, my dear people, both old and young, as a dying man, and in the view of a judgment and eternity to come, I recommend the religion which I have endeavored to preach and inculcate among you for a number of years, and to exemplify in practice, both publicly, more privately, and in secret. Being assured that he only is safe and happy who is a real Christian, I recommend Christ to you with my dying breath as the only refuge for sinners ; for " he that believeth, and is baptized, shall be saved ; but he that believeth not shall be damned." Finally, I take my leave of all my acquaintance, friends, and relatives, whether nearer or farther off, wishing they may all partake of the saving blessings of the gospel ; and if I have any enemies, I forgive them, and wish to them the same blessings. To my kind benefactors I wish the abundant rewards promised in the Word of God to the charitable and bountiful, even to all who give so much as a cup of cold water to any of the professed disciples of Christ, because they belong to him. To my particular Christian friends, in whom has been my chief delight, and who, I have often said, are my greatest treasure on earth, I leave my best wishes, with a fond and animating hope of living forever with you in the most intimate, perfect, and uninterrupted friendship. Amen. VOL. in. 65 INDEX. The Roman numbers designate the volume, the figures deeignate tbe page. A. Ability, i. 509, 510; iii. 132-137, 630-638. and obligation, commensiirate, iii. 126, 127, 134-137, 296-304, 666 ; Memoir, 187. man has all the, needful to virtue, iii. 85, 86. (See Inability.') needful to comply with, the terms of salvation, iii. 250, 296-300. want of moral, is sin, iii. 132, 633-636. Abolition Societies, Memoir, 125-128. Hopkins's interest in. Memoir, 119-129. Adam, apostasy of, i. 207. all mankind comprehended in, i. 211. all under condemnation in consequence of, L 212-216. children of, not answerable for his sin, i. 230. connection between the sin of, and that of his posterity, i. 218, 222, 363. covenant made -with, made with his posterity, i. 192-202. disobedience of, decided the character of all his posterity, L 211-215. his sin not imputed to his posterity, i. 218, 230. (See Sin.) is sentenced to death of body, why, i. 213. the natural head of the race by divine constitution, i. 202, 204, 214, 221, 222, 462. Addeess to Professing Cheistians, iii. 159. Afeica, Christiaiuzation of. Memoir, 129-138. Agency, divine and himian, in man's conversion and salvation, i. 137-139 ; iU. 6^7. in hardening the heart, i. 134-137. in renewing the heart, i. 139. divine, in producing sinful or holy volitions, does not destroy or di- minish human liberty or accountability, i. 133-143. moral, consists in volitions, or voluntary action, i. 236 ; iii. 629. (See MorcU Agents.) 772 INDEX. Agenct, moral. {Continued.) consists not in natural appetites and tastes, iii. 113. Agents, moral, angels and men only are, i. 169. (See Moral Agents.) Angels, made for man, i. 173. probation of, for a season, i. 172, 173. some rebelled, and some confirmed, i. 174, 175. the fall of, shows the weakness of the most exalted creature, i. 205. teaches man humility, i. 205. imder law, i. 170, 171. Annihilation, no, of moral agents, i. 171, 172. not meant by the death threatened, i. 190. Anthony, Miss Susan, character of, Memoir, 99. Apostasy of Man, i. 206. all mankind comprehended in the first, i. 211. all men sinners, in consequence of the first, i. 216, 217. all pain and sorrow, in consequence of the first, i. 212. total, i. 209, 210. the natural powers and capacities of manldnd not debased by the, i. 229. AsstTRAKCE OP Salvation, believers are dependent on God for, i. 523. consists in a consciousness of the exercise of true faith, i. 520-523. different degrees of hope, i. 525-527. every Christian would have assurance, were it not for the weakness and inconstancy of his Christian affections, i. 528. V it is the duty of every Christian to have a constant assurance that he is a true Christian, and shall be saved, i. 528, 529. it necessarily supposes strong and lively exercises of holiness, i. 532. many Christians never attain to it, i. 524. not essential to saving faith, i. 519. real holiness is the only evidence of, i. 630. rises and sinks according to the degree of holy exercises, i. 533, 534 ; iii. 642-644. they who live carelessly cannot have assurance, i. 531. Atheism, practical, i. 31, 32, 36. delusion and criminality of, i. 59, 60. Atonement of Christ, i. 324-350. consists wholly in his sufferings, i. 328, 360, 361. does not remove guilt, but only provides for pardon, i. 361, 362. obedience no part of the, i. 347- pointed out by the Jewish sacrifices, i. 326. sufficient for all mankind, i. 365. the only ground of the sinner's reconciliation to God, i. 328 ; iii. 673 -680. B. Baptism, Christian, what is it, ii. 97-101. not to be repeated, ii. 98. mode of, ii. 100. INDEX. 773 Baptism, Cliristiaii. (Contimied.) subjects of, ii. 101. infant, arguments for, ii. 102-116. nature and design of, ii. 116-166. Belief in Christ. (See Faith.) Believeks, final perseverance of, i. 611-519. prize holiness more than assurance, i. 533. their assurance of salvation, i. 519. attainable, i. 521. hoAv, iii. 642-644. consists in what, i. 520, etc. different degrees of, i. 625. is a duty, i. 528. Bellamy, Hopkins's interview with, Memoir, 118. Benevolence a test of rehgious character, i. 393-397. consists La disinterested love, i. 236, 378 ; iii. 34-62. disinterested, import of, i. 380 ; iii. 23, 24. essential to a disciple of Christ, i. 38 1-385. nature of, explained, i. 385-388 ; iii. 15, etc., 143. opposed to all malevolence, i. 52. seeks the greatest good of aU, ii. 195. (See Holiness.) tends to happiness, i. 398. Bible, a revelation from God, i. 7 ; iii. 696-708. a complete and perfect ride of faith and practice, i. 25. could not have been forged, i. 10 ; iii. 708. divine origin of, proved, i. 9-23, 146-148 ; iii. 696-708. different opinions concerning the, accoiinted for, i. 26. God not obhged to give it, i. 28. gratitude due to God for the, i. 27. Hopkins's deference for the. Memoir, 180, 181. has stood the test of the severest scrutiny, i. 7. has no marks of forgery, i. 10, 11. its influence on Hopkins's style. Memoir, 181. many reject and despise the, exalting their own reason, i. 29. folly of so doing, i. 312-314. not to be understood by persons of a corrupt mind, i. 25, 26. obligations to make the best improvement of, i. 30. the fault of man that it is knovm to so few, i. 28. those without it have no excuse for sin, i. 29. \, Biblical Inquiry, free, Hopkins's love of. Memoir, 176-180. Blindness, spiritual, nature of, iii. 555-560. (See Moral Darkness.) Brainerd, David, Hopkins's interview with, Memoir, 16, 17. c. Caltinist, Dr. Styles's opinion of New England Calvinism, Memoir, 129, 130. Hopkins a. Memoir, 16, 183, 184, 201. opposed for his Calvinism, Memoir, 189, 190. 65* 774 INDEX. Channing, De. W. E., his description of Hopkins, Memoivy 92, 101^ 199- explanations of Hopkins's unpopularity in the pul- pit, Memmr, 109, 110. opinion of Hopkins as a reformer. Memoir, 112. remarks on Hopkins's theory, Memoir, 211, 212. Dr. "Walter, his testimony concerning Hopkins, Memoir, 94, 166. Chauncy, Dr., his opposition to Hopkins, Memoir, 133. Children, the pious education of, a duty, ii. 186, 199. their relation to the church, Memoir, 168. Christ, the exalted character of, iii. 501. (See Jesus Christ.) Christian Exercises, or graces, order of, Memoir, 239. Christian Practice, ii. 182-221. Christians, dwell too much on the dark side of things, iii. 745. exhortation to, to work out their own salvation, iii. 622-625. grieved at sin, iii. 741. have joy and sorrow, iii. 742. hope of, what, iii. 691. how they work out their salvation, iii. 581-606. motives of, to work out their salvation, iii. 653. reasons for the hope of, iii. 693. should be able and ready to give a reason of their hope, iii. 690, 719-721. should not spread an evil report, ii. 197. their fear and trembling, what meant by, iii. 607-618. they work, while God works within them, iii. 600, 605, 627. Church of Christ, ii. 69-75. articles of a, Memoir, 167-169. consists of whom, ii. 69-71. discipline of the, ii. 171, etc. duty of the, in regard to its pastor. Memoir, 169. Jesus Christ, the sole Lawgiver and Ruler in the, ii. 71. officers of the, ii. 75-83. order and succession of the, ii. 77-82. ~ public institutions, ordinances, and worship of the, ii. 83, etc. (See Public Worship. Baptism. Lord's Supper.) ■will be imperfect while in this world, ii. 72-74. Church Action in regard to slavery. Memoir, 157, 158. measures for securing the freedom of a slave Owned by Dr. Hop- kins's deacon, — resolution against slaverj', 157. College of New Jersey, Hopkins's relation to, Memoir, 65, 66. Colonization, of the Africans, ii. 610, 611 ; Memoir, 138-154. arguments for colonization. Memoir, 145-148. correspondence with Dr. John Erskine, Memoir, 143, 144. correspondence with Granville Sharp, Memoir, 140-143. correspondence with Zachary Macaulay on. Memoir, 150-153. first distinct allusion to the colonization scheme. Memoir, 139. Hopkins's perseverance and generosity in the cause of AfricMi mis- sions and colonization. Memoir, 148, 149, 153. its connection with the evangelization of Africa, Memoir, 138. INDEX. 775 CoLONiZATiox, (Contimied.) opinion concerning Dr. Thornton, Memoir, 139. proposal to form a colonization company, Memoir, 146, 147. proposal to secure the aid of the national government for colonizing Africa, Memoir, 146. * union of the plan for evangelizing -with the plan for colonizing Africa, Memoir, 144, 145. Contribution, for the support of the gospel according to ability, a part of Christian duty, ii. 185, 186. Controversy, utility of, iii. 185-190, 279-281. Conversion, i. 374. consists in active exercises of heart, iii. 572—575. not the effect of mere light and conviction, iii. 103, 555—560. (See Regeneration.^ Convert, true, iii. 572—576. Conviction, by the law, iii. 529, 538, 611-613. increased enmity, while under, iii. 101-104. necessity of, in order to conversion, 3i. 101. Correspondence, Hopkins's. See Memoir, 222-229. Covenant, of redemption, i. 356-358. of grace, i. 486-489. a new covenant, i. 490. difference between this and covenant of works, i. 492. everlasting, i. 489. its blessings proffered to all, i. 493. safety and happiness of all who lay hold of it, i. 495. of the church with God, iii. 100. with Adam, made Avith all his posterity, i. 199, 202. Creation, i. 151-164. a proof of the being and perfections of God, i. 162. goodness of God in, i. 162. lays men under obligation to love God, i. 163. manner and order of, i. 153-155. dT man, i. 158. of all things, for Christ, i. 161. why not sooner, considered, i. 156, 157. Creature, dependence of the, i. 141, 219. consistent with his freedom and moral agency, i. 141-143. cannot be independent, i. 142. tempted of God, in what sense, i. 143. Criticism, Hopkins's, on Edwards's and Bellamy's Works, Memoir, 50, 51. D. Davies, President, letter to. Memoir, 228-231. Death, ii. 37-39. does not mean annihilation, i. 190. spiritual, not that threatened to Adam, i. 191-194. 776 INDEX. Death. (^Continued.) spiritual, the crime, not the punishment, i. 191-194. temporal or natural, ii. 37-39. a benefit to the redeemed, but a terrible evil to others, ii. 39, 68. no part of the penalty threatened, i. 187-190. that threatened to Adam, what is meant by, i. 179-195, 209. the consequence of sin, i. 214-216. Decrees of God, i. 67-148 ; ii. 703-744. are universal, unchangeable, and eternal, i. 68, 69, 73 ; ii. 706, 707, etc. a knowledge of the, promotes true piety, i. 149. a test of true piety, ii. 743. a source of satisfaction and joy to all the children of God, i. 74 ; ii. 727. definition of the, i. 67, 68. foreknowledge, implies and involves the, i. 70, 71-76 ; ii. 707. implied in his independence and supremacy, i. 146. importance of preaching the, i. 149, loO. include the means as -vfell as the ends, i. 81 ; ii. 733. means and agency of man as needful as if there were no, i. 81. not inconsistent with the liberty and moral agency of men, i. 75-88, 106, 147; Memoirl 212. with the use of means, with prayer, i. 75-88; ii. 733-735. with natural and moral evil, i. 88. objections to, considered, i. 75-97. proof of the divine origin of the Scriptures, i. 146, 147. the result of the infinite perfections of God, i. 73, 74. the foundation for confidence in God and submission to his will, i. 149 ; ii. 724-726. of piety, ii. 703-744. of prayer, ii. 731-739. the source of support and consolation in trials, i. 148 ; ii. 727, 742, 743. tend to exalted views of God, i. 148. those in heart opposed to tlie doctrine of, strangers to true piety, ii. 739-741. the wisest and best that can be, ii. 708-710. Depeavitt, consists in selfishness, i. 241. not in want of holy principle, iii. 138-141. child may have, as soon as he exists, i. 224. derived from Adam, i. 223. lies in the heart, not in the understanding, i. 369, 370 ; iii. 652, 553. of Adam's posterity, wholly their own, i. 228-231. renders men blind to spiritual things, i. 227, 228. renders regeneration necessary, iii. 546. total and universal, i. 217, 226-230 ; iii. 546, 547, note, 754. and regeneration by light, inconsistent with each other, iii. 104. does not remove or abate obligations or ability to repent, L 501, 502. what meant by, iii. 546. INDEX. 777 Depratity. {^Continued.) the ground of the necessity of regeneration, iii. 547. Dependence on God. (See God.) Devil, Christians must resist the, iii. 592-594. unxegenerate men under the power of the, iii. 592. works in the hearts of men, iii. 592. Discipline of the Church, ii, 171-182. DisiNTEKESTED AFFECTION, i. 378-398. (See Holiness.) a new heart consists in, i. 385. essential to a disciple of Christ, i. 383, 384. the sum and substance of all religion, i. 392-398. Disinterested Submission, Memoir, 209-211. (See Submission to God.) Hopkins's views on, Calvinistic, Memoir, 209, 210. Disposition, called sometimes principle, taste, or frame of mind, the founda- tion of right exorcises of heart, resolved into diviae constitution or law of nature, iii. 553, note, want of a virtuous, does not destroy obligation to be holy, ii. 86. Divinity of Christ, sermon on, iii. 501, Memoir, 199. Doctrines, of the Bible, connected and consistent, i. 1 ; ii. 211. knowledge of the, necessary to conversion and sanc- tification, iii. 266-268. should be understood, believed, and loved, ii. 214-217 ; iii. 513, 758-760. of divine sovereignty, decrees, etc., consistent with human freedom, Memoir, 172. of entire dependence on God, of election and perseverance of the saints, should be preached, iii. 644, 645. the character of the, not to be decided by the word new or old, iii. 342, 343. Donelly, Miss, Memoir, 100, 101. E. EDtiCATiON Society, Memoir, 138. Edwardeans, who were regarded, Memoir, 235-237. Hopkins's defence of, Memoir, 64, 65. Edwards, President, his views of true virtue, defended, iii. 69. « subjected him to the charge of new divinity, iii. 106. and Emmons and Hopkins, Memoir, 173-175, 235-237. his agreement Avith Hopkins, Memoir, 101, 216-220, 235-237 ; iii. 344, 345, 348, 349. his dismission. Memoir, 50. his treatise on the nature of virtue. Memoir, 218, 219, 265, 266. Hopkins's first knowledge of, Memoir, 18 ; visit to, 49, 50. intimacy with Hopkins, Metnoir, 2 19', 220. views of preaching without notes. Memoir, 39. vindicated against the charge of Mr. Hart and others, iii. 69, etc. 778 INDEX. Edwabds. {Continued.) Dr.'s remarks on Hopkins's system, Memoir, 204-207. Mks. President, her kind reception and treatment of Hopkins, Memoir, 19. her Hopkinsian sentiments, Memoir, 22. Hopkins's description of her, Memoir, 254-257. Election, doctrine of, ii. 3-23. affords the only ground of encouragement and hope, ii. 17. does no injury to the non-elect, ii. 13. does not make God a respecter of persons, ii. 12, 13. import of, ii. 3-13. is suited to humble the pyide of man, and serves to develop the character of the true Christian, ii. 20-23. not inconsistent with the offer of salvation to all men, ii. 14-17. not inconsistent with the most perfect freedom, ii. 18, 19. Scriptvire proof of, ii. 5-10. should be preached, iii. 644, 645. Emmons, Hopkins's opinion of, Metnoir, 176, 200. Emmonsism, germ of. Memoir, 200. Eternal State, of happiness or miscrj', ii. 55-69. the righteous will be unspeakably happy in the, ii. 56-64. the wicked wiU be unspeakably miserable m the, ii. 64-68, 371-489. EvUi, Moral, Calvin's views on permission of, i. 131, note. could not exist, unless it were the will of God that it should, i. 108 ; nor unless it were necessary to the greatest good, i. 99, iii. 735. designed and overruled for the greatest good, i. 95, etc., 335-337 ; iii. 725-744. forbidden in the divine law, i. 99, note. God is said to form or produce, to superintend and direct all, i. 98, 99, 120. God not the author of, in any sense dishonorable to him, i. 100, 109, note. God's agency in producing it, no more inconsistent with human free- dom than his agency in producing holiness, i. 133-144. God able to prevent it if he pleased, i. 89, 90 ; iii. 733, 734. God's permitting, considered, i. 103-110, 130, 131, 145. human and divine agency united in causing, i. 134-140. in itself, undesirable, odious, i. 92, 99. in what sense, God the cause of, i. 108-146. if no divine agency in causing, then none in causing holiness, i. 132. no impiety in saying God foreordains, orders, and directs it, 1. 114. no moral evil, in the cause of moral evil, i. 101, 102. no more contrary to infinite goodness to cause it, than to cause nat- ural evil, i. 123-126, 146. notions of the Magians'conccming, i. 121, note, necessary to the greatest good, and, all things considered, desirable, i. 89-99. INDEX. 779 Evil, Morai. {Continued.) objections to God's causing, stated and answered by the apostle, i. 128-130. objection to God's foreordaining, because it makes him the author, groundless, i. 102, 103. origin of, considered, i. 89, 100-129. previous certainty of, not inconsistent with liberty, i. 106. safe to use the language of Scripture concerning, i. 130. this system containing moral and natural evil, the best possible sys- tem, i. 90-100. this world the better for it, i. 92-98. the origin or cause of, not itself evil, nor inconsistent with human lib- erty, i. 100, 106. the sinner as guilty, and deserving the divine displeasure, as though no good resulted from it, i. 99, note. to say that God permits it, removes no difficulty, i. 103, 130, 131, 144. views of Calvin, Edwards, and the catechism on the production of, i. 109, note, 144, 145. will promote the glory of God, i. 97 ; iii. 722-745. (See Sin.) Exercise Scheme, iii. 522 ; Memoir, 200. F. Faith, nature of, i. 422. saving, i. 421-445; ii. 758-766 ; iii. 558, note, 678-681. conviction of sin precedes, iii. 671. definition of, i. 422, 448 ; iii. 664-679, 680 ; objection to Har- vey's, ii. 760-770 ; iii. 679-681. has its foundation in the heart, iii. 590, 065. implies love, i. 429, 472, repentance, 432, obedience, 440. implies a discernment and approval of the excellency of the divine character and law, and a renunciation of all self- righteousness, i. 471. is commanded as a duty, iii. 665. is a different thing from what many have supposed, iii. 679. law of, iii. 662-685. man cannot be saved by, without holiness, i. 455 ; iii. 682-684. necessity of, iii. 589-591. Paul and James agree in regard to, i. 456 ; iii. 683. the first act of, brings into a justified state, i. 476. the gift of God, iii. 681. (See Justification by Faith.) Farewell, the author's, to the world, iii. 746. Fasting, to be joined with prayer, occasionally, ii. 190. FoREOEDiNATiON. (Scc Decrees.) Friendship, Christian, a discourse on, ii. 627-700. between the Redeemer and the redeemed, ii. 629-652. between believers, ii. 652-664. to Christ not grounded on, nor does it originate from a belief that he loves us, ii. 681. 780 INDEX. FcLLER, Andrew, his correspondence with and opinion of Hopkins, Memoir, 223-227 ; letters to, ii. 758, Memoir, 236, 237. Future State of the wicked, ii. 371-489. the punishment of tlie wicked in the, endless, ii. 398-489. the wicked will be punished in the, ii. 371-398. G. God, a pure spirit, and absolutely perfect, i. 37, 38. aU things and events depend on, for existence, iii. 733. being and perfections of, i. 30, 37-60 ; the foundation of all religious truth, i. 497. delusion of rejecting the, i. 59, 60. foundation for confidence, comfort, and joy, i. 91. proved from his works, from the Bible, and from our own existence, i. 33-36. ground of certainty that nothing will take place which is not on the whole best, i. 91. must be understood, in order to know the moral character and state of man, i. 497- dependence on, for salvation, entire, ii. 3, 4. does not lessen obligation, or discourage effort, iii, 627-637. for every volition, consistent with human liberty, and with blame for not willing and doing, i. 141-143 ; iii. 629-637. different views of, the origin of diversity in doctrines, i. 37. enmity to, foUy and wickedness of, i. 57-59. evil spirit and sinful delusions, said to be from, i. 117. glorified by the sins of men, iii. 727-745. glory of, should be the supreme end of all actions, ii. 741. goodness of, i. 203, 204. has determined not to save all mankind, ii. 5. his agency in men's volitions, sinful or holy, does not destroy their freedom, i. 133, etc. ; iL 756 ; iii. 629. his hatred of sin, i. 53, 184. his infinite excellence consists in his moral perfections, i. 41. his moral perfections consist in his holiness or love, i. 41, 73. his permitting sin consistent with his law, ii. 531, 532. infinite -n-isdom of, i. 43 ; ii. 533. is love, and the object of his own love, i. 43-52. is infinite and eternal, i. 38, 39. is said to blind the minds and harden the hearts of men, while they harden their own hearts, i. 118-137. is an absolute sovereign, i. 55. justice and righteousness of, i. 45-48. ' knowledge of, sum of all rehgious knowledge, i. 37'.'' INDEX. 781 God. (^Continued.) notions of the heathen respecting, i. 31. omnipresent, almighty, unchangeable, invisible, and incomprehen- sible, i. 39, 40. seeing, what meant by, i. 57. sovereignty of, consistent with human liberty, i. 141-143 ; iii. 629 -637 ; Memoir, 212. pleasing and desirable doctrine to the Christian, iii. 738, 739. superintends and directs all, in all the actions of men, i. 98, 110-130. the decrees of, the foundation of piety, ii. 703-744. the fear of, an exercise of piety, ii. 7 18. the origin and cause of holiness, i. 137-139. of sin, i. 97-146. the author of all holy volitions, and yet volition man's act, iii. 627. three persons in one, i. 62-66. truth and faithfulness of, i. 48. unity of, i. 61. wickedness of opposition to, i. 58. working in men to will and to do, what meant by, iii. 618-623. does not exclude their agency, but implies and secures it, iii. 618-627. working in men to will, and men acting freely, consistent, iii. 619-627. Gospel, a testimony, i. 449. compliance with the, is obedience to the law, i. 498 ; iii. 669. not suited to please and win the heart of the unxegenerate, iii. 682. preaching of the, i. 496. the law not abated by the, i. 497. to be preached to all men, iii. 639. why men are opposed to the, iii. 681. (See Faith, saving.) Government, of God, i. 169-206. (See Provideitce. Law.) moral, angels under, i. 169. man under, i. 176. H. Hakt, Mr., answer to his objections against Edwards, iii. 69-99. See Me- moir, 193-197. Heart, a new, what, i. 376-378. difficult to form an idea of the, distinct from, and antecedent to, exer- cises, iii. 553, note. of a good man receives the evidence of the Divine Being, i. 37. of the wicked rejects this evidence, i. 37. hardened by resistance, iii. 567. the conduct of men according to the state of their, iii. 314. Hemmenway, Mr., answer to, iii. 109-138. opposition of, to Hopkins, Memoir, 197, 198. Heroism of Hopkins in opposing slavery, Memoir, 116. VOL. III. 66 782 INDEX. HoLDTEss, agreement with Edwards on, iii. 6, 7, 69-108. all, comprehended in love, i. 42, 236, 241. all men naturally destitute of, iii. 550, note, and sin consist wholly in voluntary action, i. 84-87, 235-237. comprehends all that belongs to God's moral character, i. 41. consists in love, in conformity to God's law, i. 240, 241 ; iii. 13-34, 69. in love to beings ia general, iii. 16, 69. found only in voluntary action, i. 84-87, 134. God's, exercised in the permission of sin, ii. 527-531. is opposed to selfishness, iii. 22-30, 106. importance of clear and correct views of, iii. 5, 6. knowledge of, necessary to an understanding of the Bible, iii. 12. to an understanding of the difference be- tween true and false religion, and to a knowledge of our own religion, iii. 63-66. law of God the standard of, i. 34, 42 ; iii. 13, 14. men capable of, and want only an inclination, and are, therefore, under obligation to be holy, iii. 85-88, 548, 550. nature of, iii. 9-66. necessary to salvation, iii. 605. none arise to perfect, in this life, ii. 23. no degree of, can deliver from the curse of the law, iii. 673-678. of God and of Christ, consists in disinterested love, i. 49-51 ; iii. 40-45. pardon promised to the least degree of, i. 456. self-love no part of, iii. 22-31, 103. should Christians pray for perfection in ? ii. 32-35. imiversal and disinterested benevolence the whole of, iii. 28-36, 50. unrenewed men blind to the beauty of, and have no, iii, 94, 106. wrong conceptions of, lead to all kinds of delusion in reUgion, iii. 5. See Memoir, 219, 220. Hopkins, Dr.'s, affectionate intercourse with Mends, Mem. 87-89. Catholicism, Mem. 231, 232. childhood, Mem. 12, 13. church articles, Mem. 167-169. collected works, Mem. 231. college life, and early religious history, Mem. 13-20. conduct in the midst of poverty, Mem. 92-95. confession, and love of solitude, Mem. 110, 111. confidence in his theological system, Mem. 231-233. connection with Dr. Ezra Stiles, his clerical neighbor at Newport, Mem. 79-83. correspondence -with Phillis Wheatley, Mem. 137, 138. death of his first wife, Mem. 240. death, — its calmness and triumph, Metn. 260, 261. depth of religious feehngs during and after his residence at Great Barrington, Mem. 72-76. domestic life and family at Great Barrington, Mem. 64-58. INDEX. 783 Hopkins, Dr's. {Continued.) earliest efforts in the Christian ministry, and feelings in view of them, Mem. 24-26. early prospects and success at Newport, Mem. 83-86. extemporaneous and expository preaching, Mem, 38, 39, familiar conferences, J\lem. 238-240. family and birth, Memoir, 9-12. farewell to the world, Mem. 232. funeral, and grave, Mem. 261, 262. general influence in the community, Mem. 64-67. grave, reflections of future visitors at, Mem. 263. household life at Newport, Mem. 240-245. influence on public men, Mem. 58-64. interest in abolition societies, and in political action against Blavery, Mem. 119-129. interest in the Negro population of Newport, Mem. 166. interest in national and chxirch polity, Mem. 166-169. interest in the aboriginal tribes, Mem. 44, 45. interference of colonial troubles with his ministry, Mem. 40-43. interview \%'ith Dr. Stiles on the subject of Christianizing Africa, Mem. 129, 130. letter to Dr. StUes, 107-112. liberality, Mem. 138. life and character of his second wife, Mem. 240, 241. ministerial life began and ended in a revival, Mem. 259 . ministry aff"ected by the revolutionary war, Mem. 89-92. ministry at Great Barrington, — its termination and results, Mem. 67-72. misrepresented, Mem. 101-107. monument at Great Barrington, Mem. 264. (See Contents of the Me- moir.) ordination at Housatonick, or Great Barrington, Mem, 33-35. parochial labor, Mem, 35-37. perseverance in his old friendships, especially to the Edwards family, Mem. 252-259. personal appearance in his old age, Mem, 244. personal character, and its influence upon his theological system, Mem. 169-187. poverty, Mem. 243. prayer in view of God's immutability, Mem. 239, 240. preaching after his paralysis, and his perseverance, Mem. 252. private jo\imal, Mem. 24. public opposition to the slave trade and to slavery, Mem. 115 -118. reasons for hope and discouragement on entering the sacred office, Mem. 27-32. regular habits, Mem, 242-245. re-interment ; monument at Great Barrington, Mem. 262-264. removal from Great Barrington for safety, Mem. 42. 784 INDEX. Hopkins, Dr's. (^Continued.) residence at Northampton, and study of theology, Menu 20-24. second candidateship, Mem. 76-79. sermon to the Indians, Mem. 45-49. shock of paralysis ; reflections ; self-examination, Mem, 245 252. social character, Mem. 238, 239. social intercourse, Mem. 49-51. studious life at Great Barrington, Mem. 61-53. study chamber, Mem. 241, 242. success in improving the character of the church, Mem. 98. success in the pulpit underrated, Mem. 112. three years' absence from Newport, Mem. 95-98. two portraits, Mem. 244. writings, Mem. 187-231. HopKiNSiANS, their connection with benevolent institutions. Memoir, 60-64, 236, 237. who were regarded as. Memoir, 234-237. HoPKiNSiANiSM, most noted pecuHarity of. Memoir, 191, 192. its relation to Edwardeanism, Memoir, 195, 196, 218-220, 235-237. the appellation of. Memoir, 194, 195. two axioms of, Memoir, 108, 109. unpopularity of. Memoir, 109. Holy Spirit, one person of the Trinity, i. 65. necessity of the, to convict of sin, i. 264. (See Regeneration,') to renew the heart, i. 255 ; iii. 103, 546-550. third person in order of office, i. 357, 358. Holt Pkinciple, none distinct from exercises of the heart, iii. 134. (See Principle.) Hope, the Christian's, import of, iii. 691-693. is built on evidence that we have cordially embraced not founded in selfishness, iii. 739, 740. only in view of Christ's exalted character, iii. 505-507. the gospel, iii. 714. reasons for, iii. 693-719. when delusive, iii. 739-741. Christians should give the reasons for their, when they joi:i the church, iii. 722. have no reason to be ashamed of their, iii. 723. Hungering and Tuirstinq after Righteousness peculiar to the regenerate, iii. 216-221. Human Authority, Hopkins's disregard of. Memoir, 178, 179. I. Illumination, divine, i. 399. mistakes respecting, i. 417-420. nature of, i. 400-417- not independent of the will, i. 417. INDEX. 785 iLLtmiNATiON, divine. {Continited.) the residt of regeneration, i. 412-417. the unrenewed man destitute of, i. 399-416. •want of, criminal, i. 420, 421. Impenitent, the dangerous and miserable state of aU the, ii. 480-482. Impeepeotion, none without, in this life, ii. 23-36. state of, affords to man impressive lessons, ii. 28. Imputation, Hopkins's views of. Memoir, 172 ; i. 218, 230. Inability, moral, is sin, i. 233, 234 ; iii. 630-638. man's, to obey God, consists wholly in disinclination, and therefore criminal, i. 233, 234 ; iii. 86, 296, 633-635. no excuse for not obeying, i. 234; iii. 86-88, 133, 296. no excuse for not repenting and embracing the gospel immediately, iii. 296-300, 635-637. misrepresenting the sinner's, dangerous, iii. 298-304. natural and moral, iii. 132-137. remarks on what Mr. Hemmenway says of, iii. 132-137. the greater the, the greater the sin, i. 234 ; iii. 634-637. Infidels, inconsistency of, i. 5, 6. their objections to, prove the truth of revelation, L 6. Infidelitt, increase of, Memoir, 91. Infants, Hopkins's opinion on the state of. Memoir, 191. Infant Damnation, Memoir, 103. Innocent, the, suffering for the guilty, i. 399. J. Jebus Cheist, ability and sufficiency of, i. 315 ; iii. 505. an unbounded and infinite object of knowledge, iii. 504. a striking instance of disinterested benevolence, i. 382, 383. atonement of, i. 324-350, 360, 361. a display of divine grace, i. 343. only delivers from the curse of the law, considered, i. 345. cause of -the diversity of opinion concerning, i. 266, 267. condescension and love of, i. 316. death of, an infinite gain to the universe, i. 336. denial of the divinity of, destroys all Christian hope, iii. 510-515. evidence of the friendship of, ii. 671, 686. exalted character of, iii. 501. folly and guilt of rejecting, i. 318, 334. friends of, love him for what he is, ii. 683. are submissive and obedient, ii. 686. friendship to, will reconcile men to death, ii. 673. how he could suffer the curse of the law, considered, i. 331. human and divine nature of, i. 281-293. human nature of, perfectly holy, i. 292. 66* 786 INDEX. Jesus Christ. (Continued.') importance of his divinity, i. 358, 359; iiL 512-517. is Prophet, Priest, and King, i. 351-354. is final Judge, ii. 47. is truly God, i. 267-279, 293-312. is truly man, i. 281. is the Son of God in a peculiar sense, i. 293-312. knowledge of, comprises the whole of Christian knowledge, iii. 503. notions of Arius respecting, i. 284, 290. obedience of, no part of his atonement, i. 347-350. reasons why any reject the divinity of, i. 280. requires his friends to act the part of Mends, ii. 669. saving faith in, i. 421, etc. should be preached in all the glory of his character, iii. 509. sinners united to, by faith, i. 466. sufferings of, alter not the character of the sinner, i. 342. imputed in what sense, i. 361, 362. the importance of considering the exalted character of, iii. 501-517. the author of all moral light, i. 351. the doctrine of the preiixistence of his human nature considered, i. 290-292. the friend of the redeemed, ii. 629-652, 664. Tinion of the human and divine natures of, i. 28 1-284 . union to, necessary to justification, i. 464. warrant to pray to, i. 317, 318. when his human nature began to exist, i. 284-292. will deliver up his mediatorial power, and assume the place as- signed him in the work of redemption, and still remain head of his church, i. 355, 356. Joy of the Christian, true and spurious, distinguished, iii. 742-745. Judgment, the general, ii. 46-55. Justification, by faith in Christ, i. 457-486 ; iii. 245, 668-685. a rational doctrine, i. 480. consists in what, i. 458 ; iii. 679, 680. does not free from obhgation to be holy, i. 478 ; iii. 682. established by right notions of the law of God, iii. 533-535. is not imputation of Christ's righteousness in the sense of transfer, i. 477. is not without holiness, iii. 682, 683. law established and honored in, i. 484, 485. means the same as pardon of sin, L 349. opposed to justification by works, i. 467 ; iii. 666-685. Paul and James agreed on, iii. 683, 684. union to Christ, necessary to> L 461-485 ; iii. 245. (See Faith, savings) INDEX. 787 K. Knowledge of Truth, necessary to holiness, iii. 569-672. L. Law, essential to moral government, i. 170, 180. most perfect, must threaten evil to the transgressor answerable to his crime, i. 170, 182-184. of works and of faith, iii. 661-685. penalty essential to, i. 170, 181, 323 ; iii. 524. Law of God, and regeneration, sermons on, iii. 521-578 ; Memoir, 199-201. all obedience to, reduced to one thing, iii. 14. a test of true religion, iii. 537. Christ suffered the penalty of the, i. 324-310. •# conviction of sin by the, iii. 529-538. established in the justification of sinners by Christ, i. 484. ignorance of, and mistakes about the, the foundation of all great and hurtful errors with respect to the gospel, iii. 532. is perfectly right, i. 460 ; iii. 526. is the standard of holiness, i. 34, 42; iii. 13, 14 ; and rule of life, iii. 522, 528. is the instrument of awakening sinners, iii. 541. is infinitely binding, iii. 523. knowledge of the, necessary to the knowledge of sin, iii. 521-541, 638. the knowledge of the gospel, ii. 753-757; iii. 532, 537. of the nature of a covenant, i. 197. penalty of the, essential and infinite, iii. 524, 525. sinners under the curse of, iii. 672. right views of the, imply a willingness to suffer the penalty, ii. 755. the ends or designs of the penalty of the, i. 182-184 ; iii. 524. Law, the Moral, all transgress the, as soon as moral agents, iii. 532. admits of a substitute, i. 341, 480. cannot be abrogated or abated, i. 197, 321 ; iii. 526. founded in the nature of things, and is perfectly right, ui. 526. mistake about the, hurtful and fatal, iii. 529, 532. not abated by the gospel, i. 497. no moral agent can be released from obligation to obey the, i. 197, 206, 207, 497; iii. 527, 547, 548. no obedience to, without love, i. 197 ; iii. 119, 120. respects the heart — all its moral exercises, i. 197, 502 ; iii. 522. should be preached, i. 498. transgression of, is sin, iii. 528. Legislature of Rhode Island, acts of, against slavery, Memoir, 119- 788 INDEX. LiBEETT, and dependence, consistent, i. 141, 142; iii. 629. agreement with Edwards in, i. 87, note. consists in the exercise of will, or involuntary action, i. 83, 87 ; iii. 629. that which is essential to moral agency, i. 83; iii. 629. virtue and vice, praise and blameworthiness, consist wholly in the exercise of choice or voluntary action, i. 87. what is the, essential to moral agency, i. 83-86. LoTE, all hohness consists in, i. 446. divine, disinterested, i. 51, 237, 380-385. of benevolence and complacence, i. 49, 50. self, sin consists in, i. 238-241. (See Self-love.) to God, not founded in the belief that he loves us, i. 388-393. necessarily included in true piety, ii. 711. (See Holiness.) the essence of all Christian graces, i. 446. Loed's Supper, ii. 166-170. M. Man, apostasy of, i. 206. created, i. 158. depraved as soon as he exists, i. 230. (See Depravity.) in the garden of Eden, i. 178. moral depravity of, does not abate his obligations to repent, i. 601. more an ultimate end than angels, i. 160. placed under law originally, i. 176, 177. probation of, wiU end, i. 172. put at the head of all creatures, i. 159. superiority of, i. 158. the natural powers and faculties of, not depraved, but the moral, i. 129, 233. total depravity of, i. 501 ; iii. 233. under no inability to obey the law, but his inclination to disobey, i. 233, 234. (See Inability.) Mankind, universally depraved, i. 217-221. have natural power to do whatever they are justly required to do, and all their moral character consists in their free choices. Memoir, 108, 109. (See Holiness and Sin.) sin from the beginning of their moral existence, i. 224, 232, 245. sin, guilt, and condemnation of all, by divine constitution, connected mth Adam's sinning, i. 214-223. sin of, as much their own, as if no connection with Adam, i. 228-230. IklANUMissiON Societies, Memoir, 116-129. Mather, Mr., remarks on his views of regeneration, iii. 100-108. his objections against President Edwards's doctrine, iii. 106-108. Mathew, Dr., reply to, iii. 191. Means, as necessary to obtain an end, as if nothing was decreed, ii. 733. as necessary to the salvation of the elect, as they would be if none were elected, ii. 11, 12. Means op Grace, end and design of the, iii. 259-27 !• INDEX. 789 Means of Grace. {Co^dinued.) encoxiragement to attend on the, iii. 122, 261, 275, 567-578. obligations of men to use the, iii. 271. sinners under conviction should be taught the true end and design of means, iii. 275. ■what meant by using the, iii. 260. why to be used, iii. 261, 566-578. Millennium, a treatise on the, ii. 221-364. prophecies of the, not yet fulfilled, ii. 229-259. state of the, described, ii. 259-296. ■when the, ■will take place, ii. 296-310. ■what is to take place before the, ii. 310-364. Miller, Dr. Samuel's, opinion on Hopkuis and Ed'wards, as agreeing on benevolence. Memoir, 210. Mills, Samuel J., Hopkins's relation to, Memoir, 164, 165. Mills, Rev. Mr., reply to, iii. 283. Miracles, what are they, i. 165, 166. Missionary Circular of Drs. Stiles and Hopkins, Memoir, 131, 132. candidates. Memoir, 131, 132, 136. its results. Memoir, 132, 133. second do.. Memoir, 134-136. Missionary Society, Memoir, 138. Moral Agency, consists in what, i. 83-87, 236 ; iii, 113, 522. (See Moral Agents,') of man, and decrees of God consistent with each other, i. 75-88, 140-147. (See Decrees of God.) Moral Agents, angels and men only are, i. 169. are entirely dependent on God, i. 219. God under no obligations to preserve them from sinning, i. 219. previous certainty that they ■will sin does not diminish their guilt, i. 229, 231. (See Decrees of God.) sinful in proportion to the strength and constancy of their evil dis- positions, i. 233. the law of God respects all the faculties and exercises ofi iii. 522. will exist without end, ii. 704, 705. Morality, nothing of the nature of, without will or choice, i. 236. Moral Darkness, criminal, i. 401, 420, 421. nature of, i. 401 ; iii. 555-560. of the unregcnerate, i. 399-404, 415. Murray, his interview with Hopkins, Memoir, 104-106. N. Necessity, not inconsistent with liberty, ii. 531, note. Neutrality, of character in men, none, iii. 99, 194, 195, 207, 239, 240. New Divinity, Edwards accused of, iii. 106, 548, 550, Memoir, 108, 109. Hopkins's defence of, Memoir, 177, 178; iii. 341-351. 790 INDEX. New England Theology, Memoir, 187, 188, 219, 220. Newport Gardxeh, Memoir, 154-156. circumstances connected with liis liberation, Memoir, 155, 156. his remarkable talents, Me7noir, 154. his perseverance in the plan of returning to his native land, — his embarkation, — death, Memoir, 156. influence of Hopkins upon him, Memoir, 155, 156. o. Obligation, of men to be holy, iii. 85-88. (See Ability and Inability.') OSBOBN, Mes., character of, Memoir, 99. society. Memoir, 98-101. P. Peace, duty to live in peace with all, ii. 195. Pelagianism, repugnant to Hopkins's principles. Memoir, 187. Penalty, essential to law, i. 170. (See Laio and Law of God.) Peefection, none in this life, ii. 23. reasons for imperfection here, ii. 27-34. the duty of all Christians, ii. 26. Peemission, of sin, agreement of Calvin, the Catechism, and Edwards with Hopkins on the, i. 109, note, 144, 145. Peeseteeance op Cheistlans, doctrine of the,.i. 511-519. does not lead to carelessness, but is a motive to Christian duty, iii. 639-644. pleasing to the true Christian, iii. 644. duty of, iii. 600. Phillis Wheatley, Hopkins's correspondence with. Memoir, 137, 138. Piety, decrees of God the foundation of, ii. 703-744. essential exercises of true, ii. 711-729. fear of God, an exercise of, ii. 718-724. love to God necessarily included in true, ii. 711. repentance towards God, and joy in his government, a branch of, ii, 726-729. unreserved trust, and resignation to the will of God, essential part of true, ii. 724-726. worship, an important branch of, ii. 729, 730. Pbateb, an important part of Christian duty, ii. 186, 190. encouragement to, ii. 733. is connected with the accomplishment of the divine purposes, ii. 734-737. its effect on the suppliant, ii. 734. INDEX. 791 Pjuteb. {Continued.) monthly meeting for, Memoir, 138. satisfaction of the Christian in, ii. 193. the great and constant duty of the Christian, iii. 508. the necessary means of obtaining blessings from God, ii. 193. Preaching the Gospel, Avhat implied in the, i. 496, 497. nothing required in the, short of repentance and faith, i. 500. Principle, distinction between it and moral exercises, the basis of Hopkins's difficult to form any idea of a passive, iii. 134-137. distinction between regeneration and conversion, iii. 562-565. none distrust from exercises of heart, iii. 134-136. what we call, antecedent to exercises, may be resolved into divine constitution, or law of nature, iii. 553, note ; Memoir, 200, 201. Probation, the only time of, ii. 38. will end, i. 172. Professing Christians, address to, iii. 159-182. Progress, Hopkins's love of. Memoir, 179, 180. Promises of the Gospel, inquiry concerning the, iii. 191-258. not made to selfish exercises, iii. 53. not made to the doings of the unregenerate, iii. 199-258. this no discouragement to the use of the means of grace, iii. 252-258. See Memoir, 190, 191. Propagation of the Gospel, a Christian daty, iii. 748, 749. Providence, divine, what, i. 164. according to fixed laws, i. 165. as it respects moral agents, i. 169, 176. a view of, opens the most ample field for pious exercises, i. 168. goodness of God in, i. 203. in giving law to man, i. 177. right views of, essential to true piety, i. 167, 168. universal and constant, i. 164, 167. Public Worship, an institution of Christ, ii. 83. stated time for, ii. 84-86. Punishment of the Wicked, doctrine of, taught in the Scriptures, ii. 371-398. will be endless, ii. 398-416. confirmed by reason, ii. 438-463. objections to the, examined, ii. 416-437. questions and answers relating to, ii. 464-475. R. Reasoning, metaphysical, considered, iii. 490-495. Kedeemer, design and work of the, i. 319, etc. person and character of the, i. 265-300. universal reign of the, i. 353-355. union between the, and believers, i. 364-367. voluntarily took the place of sinners, i. 331. 792 INDEX. Redeemer. {Continued.) will resume his appropriate place, i. 355. wonderful love and grace of the, i. 362. (See Jesus Christ.') Redemption, application of, i. 363-367. display of the Avisdora of God in, i. 482-484. dependence on revelation for our knowledge of, i. 246. does not extend to all fallen creatures, i. 248, 249. exercise and expression of divine benevolence in, i. 250-256, 261, 262. general observations on, i. 246. gradually introduced, i. 257. guilt of those who slight and oppose the work of, i. 262, 263. lays the foundation for endless gratitude, i. 260. the end of all God's other works, i. 259. the greatest and most glorious Avork of God, i. 258-260. Refokmer, Hopkins a. Memoir, 112-114. Regeneration, a change of the heart — of the moral, not of the natural pow- ers, i. 369-371 ; iii. 106-108, 550-553. an immediate duty, iii. 577, 578. cayse, nature, and means of, iii. 543-578. conversion the effect of, i. 374 ; iii. 563. divine and human agency united in, i. 137-139. evidence of, iii. 576. God the author of, iii. 545, 546. grace in, sovereign, undeserved, and unpromised, i. 372 ; iii. 565-570. is instantaneous, i. 368 ; iii. 560. is essential to a hearty reception of the doctrines of the gospel, i. 376, note ; iii. 558. is the removal of nothing but what man is to blame for, and is the implantation of no principle which man is not able and under obligation to exercise at all times, iii. 550. is wrought by the immediate power of the Holy Ghost, i. 367-371 ; iii. 546, 654-560. man passive in, but active in conversion, iii. 235, 554. man active in, in what sense, iii. 572, 627- means necessary to, iii. 568-571. necessity of, i. 365 ; iii. 546. not by light, and not without light, i. 370-372 ; iii. 104, 555-560, and note. not inconsistent with human liberty, i. 373, 374. founded in the total corruption of the heart, iii. 546, 547. the work of God, and yet the work of man, i. 139 ; iii. 605, 606. the beginning of sanctification, i. 374. the foundation of all right exercises, iii. 554. the subject of, sees and approves the divine law, i. 376. use of means for, what encouragement to the, iii. 566-572. Repentance, nature of, i. 435. implied in, and antecedent to, saving faith, i. 432-440. the first and immediate duty, i. 503 ; iii. 578. Resignation. (See Submission.) INDEX. 793 Restjrhection, general, ii. 45, 46. Reteibution, eternal happiness, ii. 55-64. eternal misery, ii. 64-68. Revelation, divine, the Bible a, i. 5-30 ; ii. 217-221. criminality and folly of not rcceiring, i. 7, 29, 243, 244. doctrines of, should be loved, ii. 214. evidence of, clear to every candid mind, i. 7. gratitude due to God for giving a, i. 27-29. mankind in need of, i. 5, . necessity of, acbnitted by the heathen, i. 6. (See Bible.) Reward promised to the obedient, i. 195. Ryland, Rev. Dr., letters to, ii. 748-757 ; Memoh; 227, 228. S. Sabbath, instituted, i. 155. one day in seven to be observed as the, ii. 86-92. the Jewish, not perpetual, ii. 88. when does the, begin, ii. 92-96. Salvation, Cliristians work out their. (See Christians.) desiring, what meant by, and in what sense unregenerate persons de- sire, iii. 202-207. made possible to all, iii. 212. nothing in the way of, but unwillingness, iii. 632-637. of all men, doctrine of, dangerous, ii. 477-480. offered to all men, ii. 14-17 ; iii- 205. offered on the lowest terms, iii. 243. Saving Faith. (See Faith.) ScRiPTUEES, duty of studying the, ii. 205. Self-determinino Power, what meant by, i. 85, 86. absurdity of a, i. 85, 86. Self-denial consists in what, iii. 58-63. Self-examination, iii. 646-651, 684. Selfishness, the root and source of all sin, i. 235-243 ; iii. 584-587. must be opposed and suppressed, iii. 584. Self-lo'\'e, all sin consists in, i. 235, 243 ; iii. 29. blinds the heart to moral excellence, iii. 29. consists in a separate interest from God, iiL 106. distinction between it and a love of happiness, i. 379. importance of distinguishing between, and disinterested affection, L 392, 393. mistakes respecting it, i. 388 ; ii. 748-752. Mr. Mather's views of, confuted, iii. 100-107. nature and tendency of, i. 410. no part of holiness, or duty, iii. 22, 112. opposed to holiness, iii. 104-107. tends to evil, i. 398. the basis of Rev. Mr. Booth's system, ii. 748-752. VOL. III. 67 794 INDEX. Sepaeate State between death and the resurrection, ii. 40-44. Serpent, the tempter, i. 207. Suf, a transgression of law, i. 235 ; iii. 528. against God, exceeding sinfulness of, iii. 304. infinitely criminal, i. 180, 181 ; iii. 505-507. all, actual, i. 224. and consists in the quality of the exercises of a moral agent, and not in, or want of, any thing previous to moral action, i. 231-241 ; iii. 29, 138. found nowhere but in voluntary action, i. 84-87, 100, 134, 236. all men guilty of, from the beginning of their existence, i. 223-232, 245. conviction of, by the law, iii. 538, 678. denial that God permits, for good ends, dishonorable to him, ii. 536, 537. God exercised his choice about the existence of, i. 108, 219, 220 ; iii. 734. God has power to prevent the existence of, iii. 734. •will restrain and prevent all, but what is necessary to promote the greatest good, i. 90-100 ; iii. 735, 736. Hopkins's agreement with the Catechism on the divine agency in, i. 106-110. mankind born in, i. 226. nature of, consists in selfishness, i. 224, 235-243 ; iii. 28, 103, 547, note, necessary to the greatest, and the occasion of, good in every instance of it, no encouragement to sin, i. 99, 100, note. none without, in this life, ii. 23^36. not properly distinguished into original and actual, i. 218, 224, 230 ; Memoir, 216. nothing sinful in man, antecedent to his sinning, or to wrong affec- tions and purposes, i. 101, 102, 236. not the punishment of sin, i. 194. (See Evil, moral.) original, what, i. 224, note, 235. Hopkins's opinion on, Memoir, 216, 217- no objection to the doctrine of, i. 225. of Adam decided the character of all his posterity, i. 211. {^ee Adam.) by divine constitution, connected with the sin of all the race, i. 214-218. not imputed to his posterity, while they are innocent, i. 218, 230. of individuals not less their own, nor they the less 'guilty, because connected -with the sin of Adam, nor because of its previous cer- tainty, i. 228-231. overruled for the divine glory, i. 91-100 ; iii. 727-745. the occasion of great good, through divine interposition, ii. 497-512. this no excuse for, or encouragement in, sin, ii. 513-526, 537, 538. this a matter of support and comfort in the darkest times, ii. 511 ; iii. 744. INDEX. 795 Sin, the occasion of great good. {Continued.) agreement with Edwards and Archbishop Sharp on this, ii. 543-545 ; Memoir, 189. the holiness and wisdom of God in the permission of, ii. 527-544 ; iii. 733. the origin or cause of, not itseK sin, i. 100-106, 124. Sinners, bad influence of wrong instructions to, i. 503 ; iii. 138-141. directions to, i. 503. do no duty whUe impenitent, i. 504-508 ; iii. 118-141. inability of, what, i. 509, 510 ; iii. 132-137. (See Inability.) increased opposition of, under conviction, iii. 101-103. mexcusableness of, for disobedience, i. 506-510. justly required to repent immediately, i. 503-509. miserable state of, i. 245. no duty rcquii-ed of, as preparatory to repentance, i. 506-508. reasonably commanded to do what they never will do without di- vine influence, iii. 638. should be told their duty, i. 506, etc. their encouragement to come to Christ, i. 518. under the curse of the law, iii. 672-678. under no kind of inability to repent, and obey God, different fi:om that they are under to do the common actions of life, iii. 133. (See Inability.) unregenerate, and awakened, criminality of, iii. 296-304. Slavery and the Slave Trade, address to the OA\Tiers of slaves," ii. 589-594. address to the Continental Congress on, ii. 549. clerical action on. Memoir, 121-123. dialogue on, ii. 551-568. discourse on, ii. 597-609. appendix, on colonization, ii. 610-612. essay on, ii. 613-624. hints on, ii. 745-748. (See Memoir, 115-165, 213.) Hopkins's opposition to, Memoir, 115-118. Hopkins's relative position among the friends of the slave. Memoir, 159-165. predecessors in opposing the slave system. Memoir, 160. priority to many others, Memoir, 161. precedence to others in the scheme of evangelizing Afri- ca, and in the colonization scheme. Memoir, 162-164. influence in promoting the colonization cause, Memoir, 164, 165. New York Manumission Society, ii. 548. Newport, the grand slave mart, Memoir, 115. Sovereignty of God, in regeneration, iii. 565 ; Memoir, 212. (See God.) pleasing doctrine to the Christian, iii. 738, 739. Spirit of God, agency of the, in regeneration, iii. 546-550. what it is to be led by the, iii. 576. (See Holy Spirit.) Stiles, Dr., his relations to, and intercourse with, Hopkins, Memoir, 79, 80, 82, 108. 796 INDEX. Stiles, Dr., {CoTitinued.) his testimony of Edwardean or Ilopkinsian Calvinism, Memoir, 129, 130. Strait Gate, -u-hat meant by, iii. 191-193. do unregencrate men strive to enter the, iii. 198, etc. ■what meant by striving to enter into the, iii. 191-198. Submission to God, duty of, i. 168 ; ii. 724-726. essential to true piety, ii. 725 ; Memoir, 209-212. unconditional, nature of, iii. Ii3-157. Sunday, origin of the word, ii. 88, 89. Systematic Di\t;nity, slighted, i. 1. what is, i. 1. T. Temperance, in eating and drinking, ii. 202 ; Hopkins's, Memoir, 112, 113. The Author's Farewell, iii. 746. Theological System, Hopkins's, Memoir, 203. Threatening, i. 179-206. (See Law of God, penalty of.) Trinity,- IN Unity, doctrine of the, i. 61-67. forms an infinitely high, holy, and happy society, ii. 58, 628. incomprehensible, i. 66. order of office in the, i. 357, 358. Trust in God, safety and happiness of, i. 168. Trxtth, will prevail, i. 4. but one consistent plan of, ii. 212-214. harmonj' and consistency in the system of, ii. 211. knowledge of the, necessarj' to salvation, iii. 261-265. the medium of grace and salvation, iii. 259. u. Unbelief, guilt of, iii. 307-309. nature of, iii. 590, 591. Union between Christ and Believers, what is it, i. 365-367. United States Constitution, and the slave interest, Memoir, 158, 159. Hopkins's opinion of the, Memoir, 158, 159. Unregenerate Doixgs, no obedience in, iii. 233. no promises made to, iii. 199, 258. Unregenerate Men, act Avholly from self-love, iii. 114-116. all, in a state of condemnation, iii. 239. are enemies of God, iii. 140, 141, 292-299. desire salvation, in what sense, and how far, iii. 202-208. exhorted to nothing short of faith and repentance, iii. 141, 240. has God given any commands to which they do truly comply with, 133. have no true gratitude to benefactors, iii. 114. have no obedience to God, or right exercises, iii. 233, 234. INDEX. 797 Unbxgenekate Men. {Conti7ixied.) immediate duty of all to repent, iii. 578. no promises of regenerating grace to the doings of, iii. 237-247. opposed to God, i. 227 ; iii. 140, 295, and the way of salvation, 241-244. perform no duty acceptably, iii. 115-131. power, obligation, and encouragement of, to attend on the means of grace, iii. 109, 406, 566-572. required to pcrfonn their whole duty, because able, iii. 126-128, and maj' perfectly obey while unregenerate, iii. 418-459. should be concerned about themselves, iii. 577. should be exhorted to do their duty, iii. 125-132, 141. the inability of, only an unwiUingness, and therefore sinful, iii. 132-137, 296-300. no allowance made for, iii. 133. true state and character of, iii. 283, etc. under awakenings and convictions, true state and character of, iii, 293, 304. more guilty than in a state of security, iii. 283-341. this no discouragement to at- tendance on means, iii. 274, 406-417. wholly to blame for being unregenerate, iii. 296-301. V. Virtue, consists in love to being in general, iii. 69-108. and vice, predicable only of volition, i. 84-87, 100, 134. Edwards on, defended, iii. 69-108. nature of, iii. 5-99. (See Holiness.) Volition-, is man's act, though God be the cause of, iii. 605, 606. man is as free in a sinful, as in a holy, and no more objection to God's being the cause of the one than the other, i. 133-135. moral agency, virtue and vice, found nowhere but in voluntary ex- ercises, i. 84. Voluntary Action, or exercises, virtue and vice, praise and blame, predicable only of, i. 84-87, 236. w. Whitefield, his intercourse with Hopkins, Memoir, 86, 87. Wicked, the, wUl be punished in a future state, ii. 371-398. the punishment of the, -nill be endless, ii. 398-416. Will, as the greatest apparent good, iii. 105. every exercise of the, is the exercise of freedom, i. 84. in the exercise of the, moral character whoUv consists, i. 83. 67* 798 INDEX. "Willing to be forever miserable, what meant by, iii. 143— 157. involved in disinterested benevolence, iii. lo4. involved in unreserved submission to God, iii. 148-157. on the principle of suffering a less good of our own, to secure the greater good of others, iii. 143 146. "Wisdom of God, i. 43. in bringing good out of evil, ii. 533-535. Works, law of, iii. 661. Wrath of Man, comprehends what, iii. 727, 728. shall praise and glorify God, iii. 727-745. THE END C ■ ^ Princeton Theoloqic.il Seminary-Speer Library 1 1012 01091 4986 DATE DUE .f^mm u. ,,mm^ i;j4 , DEMCO 38-297