HELP
TO
ZION'S TRAVELLERS:
BEING AN
ATTEIMPT TO REMOVE VARIOUS STUMBLING
BLOCKS OUT OF THE WAY,
RELATING TO
DOCTRINAL, EXPERIMENTAL AND
PRACTICAL RELIGION.
BY REV. ROBERT HALL, OF ARNSBY.
AMERICAN BAPTIST PUBLICATION SOCIETY,
118 ARCH STREET




Entered according to Act of Congress, in the year 1851, by the
AMERICAN BAPTIST PUBLICATION SOCIETY,
In the Clerk's Office of the District Court of the United States, in
and for the Eastern District of Pennsylvania.
PHILADELPHIA:
STEREOTYPED BY GEORGE CHAlIUdfs




ADVERTISEMENT.
THE Publication Society here presents the christian
public with a most important work. Its republication
will, it is hoped, avail much in keeping up old landmarks
and removing the obscurity which embarrasses so many,
in relation to cardinal doctrines.
No work on practical piety is superior to Hall's Help,
as a brief, intelligible, devout, and scriptural elucidation
of the topics on which it treats.
The book has been carefully edited by Rev. Howard
Mcalcom, D. D., at the request of the Society. A comparison with old editions will at once show the extent of
the changes, which consist chiefly in modernizing the style
in some places, correcting numerous errors in the references, and arranging chapters, paragraphs, quotations,
&c. No sentiment is added or omitted, or any change
made in the general style of the author. Some notes
from a former edition, by Rev. Jos. A. Warne, are inserted, and marked with his initials.
(3)




C ON TEN T S.
PAR T I.
DOCTRINAL DIFFICULTIES.
CHAPTER I.
Divinity of Christ,..................... Page 25
Infleriority to the Father................   25
Pre-existence of Christ's human soul,....  33
CIIAPTER II.
The love of God,..........................            42
Necessaryihatred to sin not inconsistent
with sovereign love to persons,........   48
The objects of  God's natural love.may
through  sin become the objects of his
holy displeasure,....................   50
Good men not equally the objects of God's
natural love........................  51
Inferences,...........................   52
CHAPTER III.
The Doctrine of Election,.....................   55
CHAPTER IV.
Union with Christ,..........................  72
Visible,..............................  73
Vital,............................... s    75
Virtual,.............................   81
CHAPTER'V.
Adoption and Regeneration,.................   86
(4)




CONTENTS.                      5
CHAPTER VI.
The Atonement,....................Page 92
It supposes God was injured,...........  92
Man justly obnoxious to punishment,....  93
Innocence of him who makes atonement,.  95
Equity forbids the punishment of the innocent,...........................       95
The substitute must be related to the sinner,............................  96
No creature has power over his own life,.  96
Necessity of the atonement,........... 101
Efficacy of the atonement,.............   106
PART II.
EXPERIMENTAL DIFFICULTIES.
CHAPTER I.
The sinner's warrant to apply to Christ,........ 116
CHAPTER  II.
The New Birth,............................ 139
CHAPTER III.
Spiritual consolation,.......................  143
CHAPTER IV.
Indwelling sin,................   150
CHAPTER V.
WVrong views of doctrines,.................. 153
Imputation,............. 154
Efficacious grace,..................... 156
Election,............................ 158
Redemption................... 161
Perseverance,....................... 167
1*




6                    CONTENTS.
CHAPTER VI.
Dark and afflictive providences............ Page 169
Often mysterious,.....................  169
Good men liable to mistake Providence,..  170
Designed for our trial,.................  172
Occasion of perplexity,................ 174
Failure of promises supposed to be particularly applied.................... 176
PART III.
PRACTICAL DIFFICULTIES.
CHAPTER I.
Sins of professors,.......................... 181
CHAPTER II
[Enmity of the world,........................ 187
CHAPTER III.
Errors of false religionists,...................  192
The rule of life,...................... 195
Positive institutions,..................   196
Man's inability,...................... 198
Natural and moral inability,............ 219
Nature of free agency,................   230
Armenian objection answered,........... 231
Inferences.
The equity of Jehovah,.............. 242
Necessity of renewing grace,........... 24
Freedom and riches of grace..........  242
Consistency of scriptural exhortations,. 243
Encouragement to seeking souls,...... 243
The strong believer is taught humility,. 245




PREFACE
TO THE
SECOND LONDON EDITION.
BY REV. DR. RYLAND.
TWENTY-EIGHT years have elapsed since that
Sermon was delivered, in my father's pulpit, at
Northampton, before the  Baptist Association,
which Mr. IaZil afterwards enlarged into the following Treatise. As I then united with many
others in earnestly soliciting its publication, so I
have since repeatedly perused it with much satisfaction. When, therefore, the publisher of the
present edition applied to me for a recommendatory preface, I felt no hesitation but what arose
from the early impressions of veneration for one
of the wisest and best of men, to whom I was
habituated to look up with such respect, as made
this office feel to me assuming and arrogant. But
when I reflect that he has been removed from our
world for more than sixteen years, (and verily I
miss no man more!) and consider that, since his
decease, many have joined our churches, who
never had opportunity duly to appreciate his
worth; it seems not to be taking too much upon
me, to testify in what high estimation he was
justly held by those who had the pleasure of his
(7)




8                  PREFACE.
acquaintance. Strong natural powers, ardent piety,
deep exercises of mind, a series of singular and
sanctified trials, with a special unction from  the
Holy One, rendered him a man of quick understanding in the fear of the Lord.
Deeply convinced of human guilt and depravity,
and very zealous for the honor of sovereign grace;
but no less concerned for internal holiness and
practical religion; he was careful to walk in the
midst of the paths of judgment, and to beware of
turning aside to the right hand or the left.
Hle called no man upon earth master, in respect
of his religious sentiments, but he took a peculiar
delight in the writings of President EDWARDS;
and two Sermons by Mr. Snmalley, (which I borrowed of our venerable friend Mr. Newton, of
Olney, and after transcribing them, lent them to
Mir.  call,) contributed much to strengthen his
conviction, that the moral impotence of sinners is
no more an excuse for their slighting the call
of the gospel, than it is for their violating the
commands of the law.  As the greatest disinclination to regard Divine authority cannot release a
rational creature from an obligation to obey God's
precepts; so the utter aversion of a sinner to
regard the kindness of God our Saviour, cannot
release him from an obligation thankfully to comply with his invitations.
At the same time, Mr. Hall remained as strenuous an advocate as ever for the necessity and
efficacy of divine influence, to induce sinners or
saints to comply cordially with their indispensable
duty; and he was more abundantly confirmed in
a belief of the sovereign freeness of grace, by




PREFACE.                  9
reflecting that the inexcusable perverseness of the
human heart, which renders the agency of the
divine Spirit so necessary, must at the same time
evince that we are utterly unworthy of his gracious
interposition. The greater our reluctance is to
come unto God, in the way which he has prescribed for our return, the more undeserving are
we of being drawn unto him by his Holy Spirit.
But this excellent man remarked, that if the
invitations of the gospel are not indefinite, or
addressed to sinners considered simply as needy
and guilty, there can be no foundation for the first
act of faith; the sinner can have no warrant for
his application to Christ, unless he could know his
election, or prove his regeneration, before he comnmitted his soul to him.  Hence, as he once observed in a letter to a friend, they who would
restrict the call of the gospel, " ought in reason to
point out how unbelievers may know their election
or regeneration in order to warrant their first
application to Christ; or how the assurance of
personal interest in Christ may be obtained, before
persons come to him. The first acts of faith must
be unwarrantable and presumptuous, if there be
no previous call or invitation. We allow a change
of heart must precede faith, but unknown renovation, cannot be the ground of the sinner's first
encouragement to apply to the Saviour; or that
on which his right to confide in him is founded,
because it is unknown.  And to suppose any
knowledge of regeneration or a change of heart,
in order to a reliance on Jesus, is the same as
supposing an assurance of possessing the spirit
and grace of God, while an unbeliever; or that a




10                  PREFACE.
man must know he is really safe, before he flees
from danger."
This little volume, however, is far fiom being
confined to a subject on which MIr. I-Tall, in his
latter years, thought differently from the opinion
he had embraced at his first setting out in the
ministry.  It contains an able vindication of the
genuine doctrines of grace, from the objections of
Socinians, Sabellians, Arminians, and Antinomians.
At its first publication, it was much approved by
many pious, judicious, and learned men, of diffexent denominations; and here that excellent man,
who is now  laboring in India, with such indefatigable zeal for the salvation of the heathen,
first found his own system  of divinity.  Raised
from  the greatest obscurity, IMr. Carey had but
little access to books, at his first setting out in
religion; and perplexed between the statements
of the Arminit ans, and the crude representations
of Calvinism, by persons bordering closely on
Antinomianism, he searched the Scriptures attentively for himself, endeavoring to find out the
narrow  way, between  extremes which  seemed
irreconcilable to the honor of divine governzment,
and the glory of divine grace: and this was the
first summary of evangelical truth, which appeared
to him fully to accord with the sacred standard.
On one particular which many readers might
expect Mr. fIall to have noticed, he has hardly
touched, viz. the denial of the law of God as a
rule of coinduct to believers.  This sentiment he
ever considered as so gross a piece of Antinomianisn, that lie did not suppose any man could
embrace it, whose conscience was not seared as




PIEFACE.                 11
with a hot iron. The eminent divines, who verged
to an extreme respecting the obligation of sinners
to repent and believe the gospel, would have
reprobated this doctrine, as tending to the greatest
licentiousness.  Dr. Gill, Mr. Brine, ir. Toplady, &c., utterly condemned so vile a sentiment.
But within the last twenty years how many who
exclaimed against Mr. _Hall and his brethren, for
embracing new  sentiments respecting the duty
of sinners, have readily departed from their former
guides, and embraced new notions respecting the
duty of believers!
To me it appears a most marvellous instance of
the deceitfulness of sin, if any man can think
himself a friend to evangelical religion, who by
sinking unbelievers below all obligation, and raising
believers above all obligation, almost annihilates
both duty and sin, and so leaves no room for the
exercise of either pardoning mercy or sanctifying
grace.  The apostolic axiom, "where there is no
law there is no transgression," justly leads us to
conclude, that they who are below or above law
have no guilt, and need no Saviour; there is no
room to show the riches of his grace, or the efficacy
of his blood, in the pardon of those who never deserved punishment.  If the colrmmnand be exceedingly narrow, our sins must be very. few, and the
pardon of them a small matter. And if the effectual
infl.uence of the Spirit be supposed to be the source,
rule, and measure of Obligation, no one can have
reason to mourn for sin; since he always does as
much as he was powerfully inclined to do, and by
this supposition it was not his duty to do any
more. Thus sinless perfection is easily attained,




12                PREFACE.
though in the backward way; not by coming up
to the standard of rectitude, but by bringing it
down to our level.  Most comfortable doctrine to
a carnal heart!
May God bless the reprinting of this excellent
work, to lead many more fully into the truth as it
is in Christ Jesus, is the earnest prayer of
The reader's cordial friend,
And servant, for Christ's sake,
JOHN RIYLAND.




PREFACE
TO THE
T HIRD LONDON EDITION.
BY REV. ROBERT HALL, Jr., A. MB.
AN aversion to religious controversy may arise
from two causes, in their nature the most opposite;
a contempt of religion itself, or a high degree of
devotional feeling.  They who consider the objects
of religion as visionary and uncertain, or who,
rejecting revelation, feel their inability to find a
place where they may fix their footing, will naturally feel an emotion of contempt for theological
contests, similar to that which we should experience towards men who were fighting for possessions
in the air.
There are not a few who would engage with the
utmost seriousness and ardor in a dispute on the
nature and effects of paper currency, who would be
ashamed of being suspected of directing their
attention for a moment to the most weighty questions in theology. Attentive to all the aspects and
combinations of the material and of the political
world, they are accustomed to regard religion as a
sort of Utopia, a land of shadow and of fiction,
where, wrapt in pleasing vision, Credulity reposes
on the lap of Imposture.  This sort of persons are
so completely overcome by the enchantments of the
2           (13)




14                 PREFACE.
present state, so entirely devoted to the wisdom
which St. James denominates earthly and sensual,
that they are incapable of being impressed with a
conviction of the possibility of a higher order of
objects, or a more elevated and refined condition
of being, than that with which they are conversant;
and though they may possess a subtle and penletrating genius, they are not less disqualified for
religious inquiries than an idiot or an infant.  They
gmind earthly things.
How far the indisposition to religious controversy which prevails at present, may be justly
ascribed to this Sadducean temper, I shall not
pretend to determine. It is certain, however, that,
in some, this indisposition proceeds from a better
cause.  While the former class of persons think
religion not worth disputing about, there are others
who conceive it to be a subject too sacred for dispute. They wish to confine it to silent meditation,
to sweeten solitude, to inspire devotion, to guide
the practice, and purify the heart, and never to
appear in public but in the character of the
authentic interpreter of the will of Heaven. They
conceive it degraded whenever it is brought forward to combat on the arena.  We are fully convinced, that a disputatious humor is unfavorable
to piety; and that controversies in religion have
often been unnecessarily multiplied and extended;
but how they can be dispensed with, altogether, we
are at a loss to discover, until some other method
is discovered of confuting error, than sound and
solid argument.  As we no longer live in times
(God be thanked!) when coercion can be employed,
or when any individual, or any body of men, are




PREFACE.                 15
invested with that authority which could silence
disputes by an oracular decision, there appears no
possibility of maintaining the interests of truth,
without having recourse to temperate and candid
controversy. Perhaps the sober use of this weapon
may not be without its advantages, even at the
present season.  Prone as we are to extremes, may
there not be some reason to apprehend, we have
passed from that propensity to magnify every difference subsisting among Christians, to a neglect
of just discrimination, to a habit of contemplating
the christian system as one in which there is little
or nothing that remains to be explored. Let us
cultivate the most cordial esteem for all that love
the Lord Jesus Christ in sincerity. Let us anxiously guard against that asperity and contempt
which have too often mingled with theological
debates; but let us aim, at the same time, to acquire and retain the most accurate conceptions of
religious truth.  Every improvement in the knowledge of Christ and the mysteries of his Gospel,
will abundantly compensate for the labor and
attention necessary to its attainment.; However unhappily controversies have too often
been conducted, the assistance they have afforded
in the discovery of truth, is not light nor inconsiderable.  Not to mention the Reformation, which
was principally effected by controversy, how many
truths have, by this means, been set in a clearer
view; and when the unhappy passions it has
awakened have subsided, the light struck out in
the collision has been retained and perpetuated.
As the physical powers are scarcely ever exerted
to their utmost extent, but in the ardor of combat,




16                 PREFACE.
so intellectual acumen has been displayed to the
most advantage, and to the most effect, in the contests of argument.  The mind of a controversialist,
warmed and agitated, is turned to all quarters, and
leaves none of its resources unemployed in the invention of arguments, tries every weapon, and explores the hidden recesses of a subject with an
intense vigilance and an ardor which it is next to
impossible, in a calmer state of mind, to command.
Disingenuous arts are often resorted to, personalities are mingled, and much irritative matter is introduced; but it is the business of the attentive
observer to separate these from  the question at
issue, and to form an impartial judgment of the
whole.  In a word, it may be truly affirmed that
the evils occasioned by controversy are transient;
the good it produces is permanent.
The sentiments of my honored father were decidedly Calvinistic. His object, however, in the following treatise, was not so much to recommend that system in general, as to disengage it from  certain
excrescences, which he considered as weakening its
evidence and impairing its beauty. On reviewing
his religious tenets during the latter years of his
life, and impartially comparing them with the
Scriptures, he was led to discard some opinions
which he had formerly embraced, and which he
afterwards came to consider as having a pernicious
tendency.
From the moral impotence which the oracles of
truth ascribe to man in his fallen state, a certain
class of divines were induced to divide moral and
religious duties into two classes, natural and spiritual; comprehending under the latter, those which




PREFACE.                 17
require spiritual or supernatural assistance to their
performance; and under the former, those which
demand no such assistance. Agreeable to this distinction, they conceived it to be the duty of all
men to abstain from the outward acts of sin, to
read the Scriptures, to frequent the worship of
God, and to attend with serious assiduity to the
means of grace; but they supposed that repentance,
faith in Christ, and the exercise of genuine internal
devotion, were obligatory only on the regenerate.
Hence their ministry consisted almost entirely of
an exhibition of the peculiar mysteries of the gospel, with few or no addresses to the unconverted.
They conceived themselves not warranted to urge
them to repent and believe the gospel, those being
spiritual duties, from whose obligation they were
released by the inability contracted by the fall.
These conclusions were evidently founded upon
two assumptions; first, that the impotence which
the Scriptures ascribe to the unregenerate is free
from blame, so as to excuse them  from  all the
duties to which it extends. In opposition to this,
the author of the following treatise has proved,
in a very satisfactory manner, that the inability
under which the unconverted labor, is altogether of
a moral nature, consisting in the corruption of the
will, or an aversion to things of a spiritual and
divine nature; that it is in itself criminal; and
that, so far from affording an excuse for what
would otherwise be duty, it stamps with its own
character all its issues and productions.
In considering the moral character of an action, we
are naturally led to inquire into its motive, and
according as that is criminal, laudable or indif,
2*




18                  PREFACE.
ferent, to characterize the action whence it proceeds. The motive, however, appears no otherwise entitled to commendation, than as it indicates
the disposition of the agent; so that in analyzing
the elements of moral character, we can ascend no
higher than to the consideration of the disposition,
or the state of the will and of the affections, as
constituting the essence of that portion of virtue
or of vice which we respectively ascribe to it.  To
proceed farther will only involve us in a circle,
since to whatever we might trace the disposition in
question, should we be induced, for example, to
ascribe it to the free exercise of the will, that exercise would fall under the same predicament, and
be considered either as virtuous or vicious, according to the disposition whence it proceeds.  When
the Scriptures have placed the inability of mankind
to yield holy and acceptable obedience in an evil
disposition, or in blindness and hardness of heart,
they have conducted us to the ultimate point on
this subject, and have established the doctrine of
human criminality upon a basis which cannot be
shaken or disturbed, without confounding the first
principles of moral discrimination.  Though it is
manifest this impotence is entirely of a moral
nature, totally distinct from the want of natural
faculties, it is equally evident, that to whatever
extent it exists, while it actually subsists, it is as
effectual an impediment to the performance of holy
actions as any physical privation whatever; and on
that account, and that alone, may, without absurdity, be styled an inability.*  This important dis*-This truth islost sight of by those preachers among
us, who assert "that it is as easy to give up the affec



PREFACE.                   19
tinction was not altogether unknown to our earlier
divines, though they neglected to avail themselves
of it as fully as they ought.  It is clearly stated
by the great Mr. Howe, in his Blessedness of the
Righteous, as well as adverted to by Mr. Baxter in
several of his practical works.  But the earliest
regular treatise on this subject it has been my lot
to meet with, was the production of 5Mr. Towman,
an eminent non-conformist divine.  In his dissertation on moral impotence, as he styles it, he has
anticipated the most important arguments of succeeding writers, and has evinced, throughout, a
most masterly acquaintance with his subject.
Another principle assumed as a basis by the
high Calvinists, is, that the same things cannot be
the duty of man, and the gift of God: or, in
other words, that what is matter of promise, can
on no occasion, be the matter of obligation.  The
Scriptures frequently affirmi  faith and repentance
to be the gifts of God; hence it is concluded that
they cannot be obligatory on the unregenerate; a
conclusion diametrically opposed to innumerable
passages in the Old and New Testament, which
insist, in the most peremptory style, on true conversion and a lively faith, as the most essential
duties, which other passages are equally express
in exhibiting as matter of promise.  A new heart
will JIgive them%, says the Lord by Ezekiel, and a
new spirit will Iinet within themt, and I will take
away tIhe heart of stone, antd give tihem  a lheart
tions to God as it is to rise fronm our seat."  The difference in nature between physical and moral inability, does
not destroy the reality? of either: the latter is as real as
the former, and maiy be as abholte., J. A. W.




20                 PREFACE.
of flesh.  The same prophet cries, Jlface you a
zew heart, for why will ye die, 0 house of Israel?
in exact accordance with the language of St. James,
Oleanse your hands, ye sinners, and purify your
hearts, ye double-mzinded.  The burden of our
Saviour's ministry, as well as that of his forerunner, was, Repent, for the kingdomn of God is
at hand; while St. Peter, who perfectly knew the
genius of Christianity, affirms that Christ is exalted
to give repentance and the remission of sins. Circuzmcise your hearts, said Moses, and be no longer
stiff-neckced: the same Moses had been previously
commissioned to declare, The Lord thy God shall
circumnci.e thine heart and the heart of thy seed.
Now the circumcision of the heart we are taught by
St. Paul in his. Epistle to the Romans, to regard
as the distinguishing feature of the truly regenerate-of him who is a Jew inwardly, whose praise
is not of man, but of God.  Whoever impartially
weighs the import of these Scriptures, must be
convinced that the same things are, in fact, matter
of command, and the subject of promise, and must,
consequently, be prepared to acquiesce in the decision of infinite wisdom on this subject, however
much he may be at a loss to explain or account for
it. The consistency of the promises and of the
commands in question, arises from the matter of
each being of a moral nature.  If we will allow
ourselves to reflect, we shall perceive that the will,
and the will only, is the proper object of command,
and that an agent is no otherwise accountable, or
susceptible of moral government, than as he is the
subject of voluntary powers: we shall also perceive that the disordered state of the will, or the




PREFACE.                 21
radical indisposition of an agent to comply with
legitimate commands, which is the same thing,. by
no means exempts him from their obligation, nor
tends in the least degree to render the addressing
such commands to him absurd or improper.  That
they will not be complied with while that disordered state subsists, is true: but legitimate commands, enforced by proper sanctions, are amongst
the strongest motives; that is, they tend in their
own nature to incline the will, and therefore they
cannot be withheld, without virtually relinquishing the claim  of authority and dominion.  This
may suffice to evince the propriety of issuing commands, notwithstanding the known and radical
indisposition to comply; or, which comes to the
same thing, whatever be the state of the will.
With respect to the other side of the supposed
contradiction, what can be plainer than that the
will, as well as every other faculty of the mind, is
under divine control, and that God can with infinite ease, in what instances, and in what manner
he please, so change and modifr it, as to induce a
prompt and cheerful compliance with his requisition?  What should prevent him, at whose disposal are the hearts of the mightiest of men,
to make his people willing in the day of his
power?
It is instructive, as well as amusing, to trace the
coincidence which is often found betwixt systems
which appear at first view at the utmost variance
from  each other.  The grosser Armlllinians and
Pelagians contend, that it is the duty of all men
to repent and believe, because all possess an inherent power of so doing, without special or super



22                 PRitREFACE,.atural assistance.  The high Calvinists, on the
contrary, deny that any man in a state of unregeneracy is under an obligation to perform those
duties, because they are not possessed of the requisite ability.  Thus both concur in making moral
ability the  measure  of obligation; a position
which, when the terms are accurately defined and
cleared of their ambiguity, conducts us to this
very extraordinary conclusion, that men are obliged to just as much of duty as they are inclined
to. On these, and other points connected with
them, the reader, if we are not mlistaken, will find
much solid instruction in the following Treatise,
accompanied with such a constant attention to the
great end of theological discussion, the promotion
of practical piety, as can scarcely fail of affording
high satisfaction to serious minds. To this Treatise, and to another on a similar subject, by my
excellent and judicious friend, iMr. Fuller, the
Dissenters in general, and the Baptists in particular, are under great obligations, for emancipating
them from the fetters of prejudice, and giving free
scope to the publication of the gospel.  By these
means a considerable revolution has been effected
in the sentiments of the denomination to which I
have the honor to belong: the excrescences of
Calvinism have been cut off; the points of defence
have been diminished in number, and better fortifled; truth has shone forth with brighter lustre,
and the ministry of the gospel has been rendered
more simple, more practical, and more efficacious.
In reply to such as may object to the metaphysical subtlety which pervades some parts of the
following Treatise, I would avail myself of the




PREFAOCE.                 23
distinction adm.lirtably illustrated by Tuckler, in his
"' Light of Nature pursued."  Hle observes, that
although metaphysical reasoning rarely, if ever,
conduces to the discovery of trutl{, it is of great
advantage in the detection of sophistry; and that
the mist and confusion in which moral subjects
have been involved, by crude and undigested metaphysics, can only be exploded by the temperate
use of that which is true and genuine; so that the
chief praise of metaphysics is the cure of its own
ills, the repair of the mischief which itself has
wrought. The reader will observe, that the author
employs metaphysics, not to rear the fabric of
truth, which can only be effected by a profound
deference to inspiration, but to demolish a rotten
superstition which conceals its beauty.
Gratitude and veneration compel me to add,
that with all the imperfections of the work, and
the disadvantages under which the author of it
labored, I shall ever esteem it one of the greatest
favors an indulgent Providence has conferred upon
me, to have possessed such a father, whom in all
the essential features of character it will be my
humble ambition to imitate, though conscious it
must ever be
Haud passibus mequis.
EROBERT HALL.
Sept. 1824.o








PART 1.
DOCTRINAL DIFFICULTIES.
CHAPTER I.
THE DEITY OF CHRIST.
IT is only from the sacred Scriptures we can
have information respecting the person and work
of our precious Redeemer: to these he appealed in
the days of his flesh, saying, Search the Scriptures,
for they testify of me: but with what deceitfulness is the word of God handled by many, when
the person of Christ is the subject of inquiry!
Instances might easily be multiplied; but I shall
mention only the following.
1. Some, in order to overthrow his claim to
divinity, and the supreme love of his people, have
collected passages of Scripture, which plainly
declare his inferiority to God: from which they
infer, with an appearance of good will to truth, that
3           (25)




6 DOCTRINAL DIFFICULTIES.
as Scripture is evidently consistent with itself, he
therefore who is therein declared to be inferior to
deity, cannot possibly be divine.  But a little
attention is sufficient to discover that art is substituted in the room of argument, and sophistry occupies the place of sense.  Every good man will
rejoice in the harmony and consistency of divine
revelation, and readily allow that inferiority and
equality are opposites, and that in the sense in which
Christ is spoken of as inferior, he is not, cannot be
equal with God.
But as in the person of Christ two distinct
natures are united, in consequence of which he is
Immanuel, God with us; it does not follow, because he has a nature inferior to God, yea, even to
angels, that his superior nature is not properly
divine.  Ten thousand testimonies in proof of his
humanity do not in the least degree enervate his
claim to deity: those who maintain the divinity of
the blessed Saviour, as firmly believe him to be
properly man, as they do who deny him to be God
over all.
It is our unspeakable felicity, that the Son of
God was sent into the world as a 3Mediator, to make
peace between Jehovah in his public character as
a governor, and rebellious men, that the Lord God
might dwell amongthem, and they with him.  In
order to accomplish which, it was necessary he




DEITr oF CIRIST.              27.honld assumle human nature, and dwell amOng Uo.
To reconcile God and man, it was needful he should
be a midcdle p erson, pljossessingt the ncature of both,
and as equally interested in favor of each party, be
able to establish HIeaven's righteous claim, and
raise self-ruined man to a state of safety, dignity,
and delight.
Considered as a complex person, he condescended
to act officially on our behalf, as if inferior to
Deity.  As Mediator he acted under the direction
and commission of his Father; and as such, was
God's servant, though his Son; therefore said, of
himself le could do nothing: not through the want
of ability, but being under official obligations to
adhere to his Father's directions.  Though an ambassador can do nothing of himself, and is bound
in duty to act in all t;hings in conformity to his
instructions, yet it is not from  thence inferable
that his nature, ability, or mental powers, are inferior to those of his sovereign; for the limitation
is not the effect of personal debility, but of office
capacity.  The blessed Jesus is therefore not only
inferior to God as man, but as Mediator; nevertheless, inferiority in office does not prove, nor
imply, inferiority of nature.  On the contrary, the
errand on which he came was so infinitely important, awful, and arduous, that he could not have
discharged his trust without the power and pene



28         DOCTRINAL DIFFICULTIES.
tration of Deity.  Hence he appealed to his works
in proof of his divine mission, and as evidences of
his filial relation to God, in such a sense as exposed
him to the charge of blasphemy, had he not been
properly divine. John x. 24-38. His true dignity as a divine person being inferable from what
he did, his enemies were inexcusable, because his
works sufficiently demonstrated to every honest
inquiring mind, who he was, as well as from whence
he came: though it was inconsistent with his then
state of humiliation and debasement, to allow the
glories of divinity to shine forth in their infinite
splendor.  Hence, he repeatedly charged  his
friends not to publish to the world who he was, till
after his resurrection from the dead. That he was
a man, his enemies knew as well as his disciples;
yea, some of them thought him to be the promised
Messiah, and said one to another, This is the heir,
let us kill him: but as a divine person they knew
him  not; for, had they known him, they would
not have crucified the Lord of Glory. For the
principal charge brought against him, and for
which he was condemned, was, that, being a man,
he made himself equal with God. John v. 18,
and xix. 7.
If Christ exposed himself to death through ambiguity, how did he witness a good confession at
Pilate's bar?  If he did not mean an equality with




DEITY OF CHRIST.              29
God, which the Jews thought he did, strange that
his regard to truth did not lead to an explanation
of what he intended.
It is no wonder that priests and others in that
day of prevalent ignorance and perverseness, should
have a secret conviction of his office capacity as
Messiah, without an idea of his divinity, seeing,
some under the profession of gospel ministers, acknowledge and plead for his divine mission, and
yet oppose and reject with contempt the idea of
his being a divine person.
Consider the complex capacity of Jesus as God,
and as man, with his acting as Mediator, in consequence of such an union of distinct natures, and
then the Scripture account of his inferiority and
subjection to the divine Father will appear quite
consonant with the doctrine of his true and proper
divinity.  But when the aforesaid difficulty is removed, behold another is with equal art thrown
in the way of the ignorant and unwary, which is,
2. A perversion of the terms used in treating
of this important subject. In consequence of such
unwarrantable craft, the unity of the divine essence
is represented to be so evidently inconsistent with
aplurality of divine persons, as if it was universally agreed to consider them as absolute contradictionsi and to convey irreconcileable ideas; whereas, it is very well known that those who believe
3*




3 0         DOCTRINAL DIFFICULTIES.
the divinity of the blessed Jesus, as firmly maintain the unity of the divine essence, or that there
is only one Godl, as they do who oppose a plurality
of divine persons.  Yet things are represented as
if they and the Trinitarians agreed in that about
which they differ, and as if they differed about that
in which they are agreed. For the consistency between a plurality of persons in the one divine essence, is the very thing for which those contend
who believe the divinity of Christ.  And that
there is but one living and true God, both parties
agree.  The doctrines of unity in the divine essenlce, and a plurality of persons, are in their very
nature distinct, and ought never to be confounded.
But that they are opposites has not yet been proved,
and I believe never will.
Though the adversaries of Christ's divinity
oppose the one to the other, as if they were allowed contrarieties; yet, by and by, they will
treat those very terms by which the doctrines are
distinguished, as if they were intended to convey
similar ideas.  Hence, if the essence of God be
the subject treated of, the term person is immediately substituted, as if synonymous with that of
essence, and then with an air of triumph it is inferred, that If God be one, he is not two or three.
Again, if the doctrine of divine personaNct' be the
matter of immediate consideration, and scriptural




DEITY OF CHRIST.               31
proofs be adduced in support of a plurality of
PERSONS truly divine, behold the idea of essence is
by them  substituted in the roomi  of person, andl
unity instead of plurality, and by the help of such
a substitution and perversion of terms, and shuffle
of ideas, they very gravely exclaim  against Tritheism, i. e., the doctrine of three Gods.
As the friends of Christ's divinity never assert
God to be three in the sense in which he is one,
nor one in the same sense in which he is three,
but perpetually distinguish between a plurality of
persons and the unity of God, the methods taken
as aforesaid are disingenuous, contemptible, and
beneath notice, were it not that thereby inattentive
minds are imposed upon.
It is evident, that according.to the Scriptures
there was a plurality of persons antecedent to creation; for, "in the beginning was the Word, and
the word was with God, and the Word was God,
the same was in the beginning with God: all things
were made by him, and without him, was not any
thing made that. was made." John i. 1, 2, 3.
That glorious person who was witfh  God, was,
therefore, distinct from him with whom  he was,
and yet of the same nature, being one in essence
with the Father.  For the Word was God, and
that Jesus Christ is intended by the Word who
was in the beginning with God, and the author




32         DOCTRINAL DIFFICULTIES.
of creation, is plain from verse 10.  " He was in
the world, and the world was made by him."
Again, verse 14, "The Word was made flesh and
dwelt among us, and we beheld his glory, the
glory as of the only begotten of the Father,
full of grace and truth."  "He was before all
things, and by him  all things consist."  Col. i.
17. He was with the Father from everlasting,
and all that is done in time is according to the
eternal purpose which the Father purposed in
him.
MiTany instances might be given of Christ's existence before his incarnation, as he said, "Before Abraham was, I am."  John viii. 58.  The
plural pronouns used in Scripture by the great
Eternal when speaking of acts, authority, and
properties peculiar to Deity, are striking proofs
of a plurality of persons in one essence. God
said,'"Let us make man in OUR image, after
our likeness." Gen. i. 26.  "Behold the man is
become as one of us;" chap. iii. 22.  "Let us
go clown and confound their language." chap. xi. 7.' WThom shall I send, and who will go for us?"
Isaiah, vi. 8. And respecting all other objects of
worship, Jehovah's language is, "Produce your
cause, saith the Lord: bring forth your strong reasons, saith the King of Jacob. Let them show
the former things what they be, that WE may




DEITY OF CHRIST.              38
consider them;'or declare us things for to come,
that WE may know that ye are gods; yea, do
good or do evil, that WE may be dismayed, and
behold it together."  Isaiah xli. 21, 22, 23,
Again, to stain the pride of man and curb human
arrogance, he asserts his divine prerogative in the
following solemn and instructive interrogations.
"Who hath declared from the beginning that WE
may know?  And before time, that WE may say
he is righteous? I beheld, and there was no man,
no counsellor, that when I asked them could answer a word." Isaiah xli. 26. 28. From these
and many more instances which might be produced, it is evident, that there is a plurality of
persons in the one eternal God, even the Father,
the W.ord, and the Holy Ghost, and that these
three are one. In the name of which sacred
three the holy ordinance of baptism was ordered.
to be administered.
The adversaries of Christ's divinity block up the
way leading to the divine glories of Jesus by another stumbling-block, which is,
3. The pre-existence of Christ's soul. Some
have maintained  this sentiment without any
designed injury to the doctrine of the Trinity.
But the enemies of Christ's divine personality, find
it impossible to give their scheme of opposition even
the appearance of consistency, but as aided by the




34         DOCTRINAL DIFFERENCES,
aforesaid hypothesis; therefore great pains have
been taken to render it plausible.
But that it was not a human soul which existed
with the Father before time, and which made the
world, and to which God spake, saying, Let us
-make man, will appear, if the following things be
duly considered.  He who was with the Father,
" was with him from everlasting, rejoicing always
before him, and whose goings forth have been from
of old, from everlasting;" Mie. v. 2; and who
should be called, though clothed with humanity
"the everlasting Father, the mighty God." Isaiah
ix. 6. But it is absurd to suppose a creature to
have existed before time began.  To suppose a
creature always to have been, is to form an idea of
a creature which was never created, All things
were made by Jesus Christ, without him  nothing
was made that was made; but according to the
aforesaid opinion, there was a creature made which
Jesus Christ was no way concerned in the formation of; for a creature cannot be said to have created itself, without absurdly supposing it to have
been before it was, to exist prior to its existence,
or to act whilst it was nothing, in order to be somnething.  The above absurdities are unavoidable:
if the Scripture account of the creation (as the production of a plurality of persons) be credited, and
the divinity of Christ be denied.




DEITY OF CHRIST.               35
As a soul could not create itself, so neither could
it be the author of the other parts of the creation,
which Jesus Christ is positively declared to be.
For, "' by him were all things created that are in
heaven, and that are in earth, visible and invisible,
whether they be thrones, or dominions, principalities, or powers: all things were created by him
and for him."  Col. i. 16.  If a human soul be the
author of creation, various creatures would be above
their Creator. Angels, for instance, would be
superior to their Maker, and excel him in strength;
for man (which Christ is asserted only to be) is
naturally inferior to those celestial spirits.  " Thou
mnadest him a little lower than the angels;" which
supposes the angels were, when his humanity was
made. Heb. ii. 7.
The acknowledgment of Christ as Creator, renders
the denial of his proper divinity inexcusable. For,
if Jesus be the former of all things, " then the invisible things of him from the creation of the world
are clearly seen, being understood by the things
that are made, even his eternal power and Godhead, so that they are without excuse who glorify
him not as God."  Rom. i. 20, 21.
Some assert that Christ was only an instrument
in creation; but the work of creation was of such
a nature as to exclude the idea of an instrutmenta
creator.  An instrument must have been employed




36         DOCTRINAL DIFFERENCES.
either before or after the production of being, for
there was no mediam.  Not before, because prior
to creation there was not any thing existing for an
instrument to act uppon, or to be employed about.
Not after, because when a creature does exist, it is
too late for an instrument to be employed in producing it. Nothing short of infinite agency could
possibly be concerned in creation; the persons so
engaged were properly divine, and essentially one.
However, that there was no instrument concerned
is beyond all dispute, if what Jehovah says be duly
regarded; for he declares there was none such with
him.  Prov. viii.; Mic. v. 2.  " Thus saith the
Lord thy IRedeemer, and he that formed thee from
the womb; I am the Lord that maketh all things,
that stretcheth forth the  heavens ALONE, that
spreadeth abroad the earth BY MYSELF."  Isaiah
xliv. 24. "Who ALONE spreadeth out the heavens."
Job ix. 8.  Hence it appears, that though there
were distinct persons employed in creation, yet
they were so united as to be included in the one
all-creating Jehovah.
4. To render the idea of the soul existing before time, instead of the Son of God, less exceptionable; it has been thought proper to exclude
the body from being an essential constituent part
of a man.  Such an exclusion to be sure was a
happy thought, and quite necessary; for without




DEITY O0  CHRIST.           37
it the all-creating creature would not have been
properly either God, angel, or man. But that it
might be considered as belonging to some scale or
class of being, it is asserted to be "' a proper human person, a true and real man, the body being
only a temporary covering for, but not a constituent part of, human nature."
This method of depreciating the divine glories
of the blessed Jesus will prove abortive, if the
Scripture account of human nature be attended
to. From the sacred pages we learn, that the
Lord God formed man of the dust of the ground,
and breathed into his nostrils the breath of life,
and nzan became a living soul; Gen. ii. 7: and
that the rib, which the Lord God had taken from
man, made he a woman! and Adam  said, she
shall be called woman, because she was taken out
of man. Again, to Adam as a transgressor, the
Lord said, "Dust thou art, and unto dust shalt thou
return." Gen. iii. 19. Man shall return again to
dust. Now as the soul was not formed of the
dust, nor the rib of which Eve was made, taken
out of the soul; but the rib from the body, and
the body from the ground; therefore, the body
must be a constituent part of man, for the body
only returns to dust, and yet the Lord says, man
shall return thither. Job xxxiv. 15.
Again, the personal name of man is often given
4




38        DOCTRINAL DIFFICULTIES.
to the body, which would be improper if the body
was not a part of the person.  Jacob in his affecting lamentation says, "' Joseph is without doubt
rent in pieces.  I will go down into the grave
unto my son mourning."  Gen. xxxvii. 33. 35.
It was not the souzl, but the body of his son which
he concluded was torn asunder; nor his own soul,
but his body, that would go down to the grave.
And when the same patriarch was near death, he
charged his sons, saying, "Bury me with my fathers;" in such a cave which he described; adding,
" there they buried  Abraham  and Sarah his
wife; there they buried Isaac and Rebekah his
wife, and there I buried Leah." Gen. xlix. 29, 31.
And that the body of Christ was an essential
part of his humanity, is evident from what the
angel said to his weeping friends. " He is not
here, he is risen: Come, see the place where the
Lord lay." Matt. xxviii. 6. But if the body was
no proper constituent part of his manhood, he
never lay in the grave; nor did he ever rise from
the dead, for he did not die. They did not nail
him to the tree; the whole account of his bodily
sufferings is a mere fiction, if it be true, that his
body was not a proper constituent part of himself.
In a word, there never will be a resurrection of
any man, if bodies are not essential to human nature, and this world of men are quite as invisible




DEITY Or CHRIST.             39
to each other as the world of angels are to them.
According to that notion, the sight of a man is a
singular rarity. That a soul can exist without a
body is readily allowed, but such a separate existence is the effect of death; and can it be thought
reasonable that Christ's first existence should be a
state similar to that of the dead?
Once more, on such a supposition Christ could
not be the son of man in any sense, because his
soul is said to exist before all men; and his body
not a part of his humanity. But he was the son
of David, a descendant of Abraham, as the Scriptures assert, and as the apostle to the Hebrews
said, "It is evident that our Lord sprang out of Judah." Heb. vii. 14,
To conclude; the incarnation of Christ was not
only considered by the great apostle as an instance
of infinite condescension, but admired by him and
every believer in his day, as being in its nature
really inexplicable, and truly mysterious; they
did not dispute the fact, though they could not
conceive how divinity and humanity were united
in one person; but rejoiced in its reality as a pillar and ground of the truth.  "Without controversy, great is the mystery of godliness: God was
manifest in the flesh." 1 Tim. iii. 15, 16. " The
Word" which "was God," "was made flesh, and
dwelt amongst us."




40         DOCTRINAL DIFFICULTIES.
But if Christ be only a man, or a mere creature,
the wonder ceases, for it cannot be thought a
thing singular and surprising for a human soul to
possess a body; nor for God to manifest himself
to a holy creature, and employ in his service a good
man. It is truly lamentable and really astonishing] that any who wish to be saved by Jesus,
should endeavor to sink his character and diminish his dignity: yea, rejoice in hope of proving
the Saviour infinitely unworthy of their supreme
love and delight.  You, happy souls, who need,
know, and esteem  the Redeemer, as infinitely
powerful, and precious —Oh, pity the condition of
such, whose peace and pleasure rise high in consequence of the Saviour sinking low in their esteem. Pray for them, and take heed lest you also
be tempted; and labor that your own faith may
be firm, and your love fervent toward the infinitely
glorious and lovely Redeemer.  Consider and frequently contemplate the proofs of his proper divinity, as recorded in the sacred volume: such as
the properties of which he is possessed, the work
he has performed, the worship he has received
from angels and men, the divine names and titles
which are given him, the honors ascribed to him,
the unlimited confidence placed in him by good
men in every age, and the claims which are made
by him; for he, who was never the subject of arrow




DEITY OF CHRIST.              41
gance, ICthought it not robbery to be equal with
God."  Phil. ii. 6. The Lord grant that every
reader may search the Scriptures which testify of
Jesus, with godly sincerity and gospel simplicity.
"To the upright, light shall arise in darkness."
4*




42        DOCTRINAL DIFFICULTIES.
CHAPTER II.
DIFFICULTIES CONCERNING THE LOVE OF GOD.
THAT Jehovah changeth not, is a self-evident
truth, a scripture axiom. A" With him there is no
variableness, nor shadow of turning."  Being perfection itself, therefore the properties of his nature,
and purposes of his will, are absolutely unalterable. What he has determined, shall be done.
"H lie is of one mind, and who can turn him? For
the counsel of the Lord standeth forever, the
thoughts of his heart to all generations, and to
Zion he says, he will rest in his love.  He will
rejoice over her with singing; for having loved his
own which were in the world, he loved them unto
the end."  Notwithstanding the above and such
like solemn declarations made by the God of
truth, such objections have been raised against the
unchangeableness of Jehovah's love, as greatly to
perplex and stumble some who are evidently the
objects of it.
God could not produce creatures morally defec.
tive, or disagreeable to himself; they were what
he willed them  to be, i. e. good yea, very good,




THE LOVE OF GOD.             43
and as such were loved and delighted in, by their
Maker.  Every creature being Jehovah's production, therefore no creature was, in its original state,
the object of his disapprobation.  Yet many of
them are now the declared objects of his hatred and
indignation.  From  these self-evident facts, it is
inferred by some sincere inquirers after truth, that
the love of God is changeable, and not invariably
fixed on its objects; which inference has perplexed
many of the people of God, and proved a stumblingblock in their way.  From  this source various
errors have proceeded, by which the glorious gospel of the grace of God has been beclouded, the
faith of many Christians staggered, and their joy
in Jesus and hope of glory greatly diminished.
The love of God, according to the Scriptures,
ought to be considered under the distinctions,
of NATURAL and as SOVEREIGN.  The righteous
Lord loveth righteousness, and holiness is his perpetual delight.  This love arises from the perfection and purity of his nature, and has for its object
his own holy image, as stamped upon his rational
creatures.  In other words, in holy dispositions
and corresponding acts, the Lord takes pleasure
and delight.  He is of purer eyes than to behold
iniquity with approbation, or look on holiness with
disgust.  His hatred of sin, and love of purity,
are not acts of sovereignty.  Sin is not hateful be



44          DOCTRINAL DIFFICULTIES.
cause God willed it should be so, but is odious
in its own nature to every pure being; and is
therefore infinitely hateful to an infinitely holy
God.
God does not hate sin, because he has by his
law forbidden it; but has forbidden it, because it
is what he loathes, as contrary to his holy nature.
Perfect conformity to God, and supreme delight
in him as the chief good, are enforced by God's
holy law, because of their native excellence and
propriety.  Holiness then, being the object of
God's natural love, or essential approbation, and
sin the reverse, it necessarily follows that every
unholy creature is odious in the sight of God;
therefore a creature having lost its purity, ceases
to be the object of his natural approbation; yet
the alteration is not in God, but in the creature,
which is become, through moral impurity, what
he abhors. God's love is still unalterably fixed
on personal purity, wherever it is found; but in
reference to a polluted creature, love has lost its
object, that on which it was fixed being de-.
stroyed.
Thus it appears that the various ranks of intelligent creatures were, in their original condition,
interested in God's favor.  Even those abominlable beings, called devils, were, while holy, the
objects of their Maker's love and approbation, as




THE LOVE OF GOD.             45
well as the angels who continue to shine in holy
splendor and purity.  Though a part of the angelic world, and the whole human race, have, by
their revolt from God, become vile, and cease to
be the objects of the Lord's delight, yet there is
no variableness or change in Jehovah.  To every
proper object, "God is love;" 1 John iv. 16;
for God has no aversion to his creatures, simply
as creatures; but on account of their moral depravity; nor does he necessarily love them, because they owe their existence to his sovereign
will and power; but as the subjects of his moral
image, which consists in righteousness and true
holiness. As all mankind have lost the image of
God in which they were created, and become base
and abominable in his sight, being filthy and
guilty before him, they must have continued in a
condition eternally disgustful to God, and in a
state tremendously terrible to themselves, had not
the Lord been pleased to show them kindness in a
sovereign Way; being graciously determined to save
whom he thought proper, with an everlasting salvation. That love from which salvation springs is
not natural but sovereign; not necessary but absolutely free.  None are its objects because they
deserved to be so, nor was God under any necessity of nature so to distinguish them; but it consisted in a voluntary determination to do good to




46           DOCTRINAL DIFFICULTIES.
the persons he sovereignly fixed upon as his people, with infinite and invariable delight.
If, then, we consider the vo7untary love of the
great Eternal as distinct fro m,. and yet harmonizing with, that rnatural and necessary love of
which we have been treating, difficulties, otherwise insurmountable, will disappear.  That love
which is essental, or natural to God, has personal
holiness or pure principles for its invariable object.
But sovereignq love fixed upon persons without a
regard  had  to  their dispositions as its cause;
which sovereign favor is entirely uninfluenced
by their dispositions, and is beautifully illustrated
by the Lord's voluntary favor to the person of
Jacob, and  the  distinguished  special privileges
enjoyed by his posterity, without respect had to
his having done either good or evil. " Jacob
have I loved, saith the Lord."  Rlom. ix. 13.,*
And Moses, speaking of Israel as a chosen people,
observes, The Lord did not set his love upon you,
nor choose you because ye were more in number
-`c The hatred of Esau, as opposed to the love of the Lord to
Jacob, is not to be considered as implying any positive indignation to his person as a sinner; because the love and the
hatred spoken of, was withont their having done either good
or evil; it only intends his not being loved as Jacob was. In
this sense, hatred is to be understood in Deut. xxi. 15;
Luke xxiv. 26; John xii. 2,5, &c.




THE LOVE OF GOD.              47
than any people, (for ye were the fewest of all
people,) but because the Lord loved you. Deut.
vii. 7, 8.  Such as it hath pleased the Lord to
make his people, 1 Sam. xii. 22, may with humble
joy and holy admiration say, " Behold what manner of love the Father hath bestowed upon us,
that we should be called  the sons of God."
I John iii. 1. This sovereign love of the Lord
to his spiritual Israel, set apart his own son,
Immanuel, as the head of his people, and gave
their persons to him before the world was; and in
time gave him to die for them.  God loved their
persons, but abhorring their sinful conduct and criminal dispositions, was determined to remove that
from them which he hated in them, and by creating them anew in Christ Jesus, or implanting holy
and heavenly principles in their souls, to make
them a holy people, that as such they might become the suitable, fit, and proper objects of his
natural, necessary, and essential love. Sovereign
love having their persons only for its objects,
without being excited by their dispositions, is
therefore invariably the same, without addition or
diminution.  Hence all that is done for them, and
wrought in them, is in consequence of, and according to that great love wherewith he loved them,
even when they were dead in trespasses and sins.
This sovereign love is the fruit of God's good




48        DOCTRINAL DIFFICULTIES.
pleasure. The utility and propriety of the above
distinction, were it sufficiently attended to, woul d
appear as bright as the sun in a clear meridian.
I wish some able pen would undertake to investigate the subject more fully than either my talents
or time will admit of. However, the few following remarks I hope may be of use to weak Christians, for whose sake I write, either to rectify their
judgments, stimulate their obedience, increase
their joy, or relieve their perplexity.
1. From  the sacred oracles it appears, that
God's necessary hatred to sin is not contrary to his
sovereign love or gracious intentions to do good to
his people, even while they are subjects of no
other dispositions than what he abhors. If sovereign love to the sinner was inconsistent with his
infinite hatred to sin, who then could be saved?
Fallen men are, as such, altogether abominable in
the eyes of their holy Maker, the imagination of
their hearts being, while unrenewed, evil, only
evil, and that continually. "CThey are corrupt,
they have done abominable works, there is none
that doeth good, no, not one;" Psal. xiv. 1, 3;
compared with Rom. iii. 9, 18.  "We ourselves
also, were sometimes foolish, disobedient, deceived,
serving divers lusts and pleasures, living, in malice
and envy, hateful and hating one another." Tit.
iii. 3.  They who do such things are worthy of




THE LOVE OF GOD.            49
death, and likewise those who take pleasure in
them that do them.  Romn. i. 32.  " So then they
that are in the flesh cannot please God." Rom.
viii. 8. Nevertheless, "( God commendeth his love
towards us, in that, while we were yet sinners
Christ died for us." iRom. v. 8.  " Herein is love,
not that we loved God, but that he loved us, and
sent his Son to be the propitiation for our sins."
I John iv. 10.  "In this was the love of God
manifest." Ver. 9. "Y ea, I have loved thee with
an everlasting love: therefore with loving kindness
have I drawn thee." Jer. xxxi. 3. Jesus when
pleading with his Father, on behalf of his chosen,
says, " Thou hast loved them as thou hast loved
me, and thou lovedst me before the foundation of
the world." John xvii. 23, 24. " We all had
our conversation in times past in the lust of our
flesh, fulfilling the desires of the flesh and of the
mind, and were by nature the children of wrath,
even as others. But God, who is rich in mercy,
for his great love wherewith he loved us, even
when we were dead in sins, hath quickened us, &c."
Eph. ii. 3, 4, 5.  "After that the kindness and
love of God our Saviour appeared toward man;
not by works of righteousness which we have done,
but according to his mercy he saved us, by the
washing of regeneration, and renewing of the Holy
Ghost." Tit. iii. 5. Being thus the workmanship
5




o0         DOCTRINAL DI.FFICULTTIES,
of God created anew in Christ, the church becomes
the object of the Lord's necessary love, or natural
delight.  As he saith, "I will call her beloved
which was not beloved." Rom. ix. 25.
2. Those who are renewed in the spirit of their
minds, and possessed of holy principles, and are
undeniably, as such, the objects of God's natural
love, may through sin, become the objects of his
holy displeasure.  Nevertheless, that does not suppose, nor imply any change in Jehovah. Not in
his sovereign good will, which has regard to their
persons, and which is still the same, being the
effect of his mere good pleasure, and not fixed on
them because of any good moral quality in them.
Nor is there any change in his natural love, because only holiness is its invariable object. Agree.
ably to, and in proof of the above, we read that
though God loved, yet he greatly abhorred Israel,
and was wroth with his inheritance. Ps. lxxviii.
59. 62.  Being defiled with their own works,
" therefore was the wrath of the Lord kindled
against his people, insomuch that he abhorred his
own inheritance." Ps. cvi. 40. "; Nevertheless,
he regarded them when he heard their cry;" ver.
44. " Yea, mine heritage, saith the Lord, is unto
me as a lion in the forest, it crieth out against me,
therefore Ihate it.  I hate the dearly beloved of
my soul."  Jer. xii. 7, 8.  "Thou hast wearied




THE LOVE OF GOD,            5r
me with thine iniquities;" yet sovereign grace
breaks forth in Israel's favor, and Jehovah adds,
c' I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember
thy sins."  Isaiah xliii. 24, 25.
3. Of that love which is essential to the nature
of God, good men are not equally the objects; for
as no man is its object but in consequence of being the subject of holiness, therefore, a growth in
grace, or in holy obedience, will ever meet with
God's increasing approbation.  Christ, as man,
though ever pure, " increased in favor with God."
Luke ii. 52. "Therefore doth my Father love me
because I lay down my life."  John x. 17.  "He
that loveth me shall be loved of my Father, and
I will love him. If a man love me, he will keep
my words, and my Father will love him, and we
will come unto him, and make our abode with
him." John xiv. 21, 23.  " For the Father himself loveth you, because ye have loved me, and
have believed that I came out from God."  John
xvi. 27.," Keep yourselves in the love of God."
Jude, 21st verse. "As the Father hath loved me,
so have I loved you; continue ye in my love. If
ye keep my commandments, ye shall abide in my
love, even as I have kept my Father's commandments and abide in his love." John xv. 9, 10.
Though all regenerate persons are evidently the




52          DOCTRINAL DIFFICULTIES.
equal objects of special sovereign favor, and with
thenm, asin Christ, the Lord is well pleased for his
righteousness' sake, and their persons are accepted
in the beloved; yet with many of them  the Lord
is not well pleased, with respect to the temper of
their hearts, and manner of life. See 1 Cor. x. 4,
5.  Therefore, "only let your conversation be as
becometh the gospel of Christ."  "We beseech
you, brethren, and exhort you by the Lord Jesus
Christ, that as ye have received of us how ye
ought to walk, and to please God, so ye would
abound more and more."  Phil. i. 2;  71 Thess.
iv. 1.  "Knowing that your labor shall not be
in vain  in the Lord."   1 Cor. xv. 58.  "For
God is not unrighteous to forget your work and
labor of love."  Heb. vi. 10.*  From  the above
we may infer:
1. That the everlasting damnation of those who
kept not their first estate in which they enjoyed
-.~ The meaning of the excellent author, may perhaps be
more lucidly and connectedly presented thus: No man is the
object of God's natural love, unless he is the subject of holiness; for holiness is the proper and only object of his love;
and every man is thus beloved of God in Plro2portion to the
degree in which he is holy: but the children of God are holy
in a great variety of degrees; they are, therefore, in the
same variety of degrees, the objects of God's natural love.
J. A. W.




THE LOVE OF G-OD.                 53
the Divine approbation,* does not oppose the unchangeable nature of Jehovah's love, nor render
the eternal salvation of his people precarious or
uncertain.
2. How carefully should every saint watch
against every sin, and strive to grow  in perfect
conformity to his God.  True happiness will ever
be found inseparably connected with real holiness;
and sin, wherever it is, will invariably remain the
object of God's displeasure.  On the account of
this he hides his face, and is wroth with his people; and though he pardon them, yet he will take
vengeance on their inventions; for whom he loveth
he chasteneth.
3. How  awfully miserable must our condition
have been, having lost that rectitude of nature in
which God delighted, had  he not proceeded  to-' That approbation was his natural, and not his sovereign
love: its. object was their disposition, i. e., holiness, and not
their persons. But this disposition they no longer possess;
hence, he can no longer love it in them: yet the change is
not in him, but in them. But his people the Lord loves with
a sovereign love; the object of this love is their plersons, irrespective of their dispositions. Change, then, in their dispositions (as when they backslide) effects no change in sovereign
love; for it takes no cognizance of dispositions. Yet, as we
have seen above, it deprives them of God's ncaturac love; for
their sin is a removal of their holiness which is its proper object.                                         J. Ad w.
5R5




54         DOCTRINAL DIFFICULTIES.
wards us in a way of sovereign grace, choosing us
in, and committing our persons to the care of his
own Son, laying our iniquities upon him, and
justifying us on his account, conveying holiness,
pardon and peace, through him, to make us pure
and spotless before his throne! There, in that
world of bliss, God, in all his essential glories,
will be forever enjoyed the same as though sin
had never been; with additional pleasures arising
from the amazing infinite source of sovereign spontaneous favor.  The hearts of the redeemed will
be ravished, their powers of mind animated, and
their elevated songs make heaven's high arches
ring with the joyful acclamation of, Salvation to
our God and the Lanmb.  A full evidence of the
infinite desert of sin, which seems to be intended
by the smoke of the furnace ascending before the
throne, will heighten their admiration of sove-,
reign love, and fill their capacious souls with unspeakable joy, profound reverence, and holy wonder.
4. Opposition to the sovereign grace of God is
truly lamentable.  How mournful to think that
poor condemned criminals should be filled with
enmity against that, in consequence of which,
only, salvation can become the object of hope.
It is a striking proof of the deceitful and infatuating nature of sin, and the pride of the human
heart.




ELECTION.                 55
CHAPTER  IIIo
THE DOCTRINE OF ELECTION.
ELECTION or choice always implies freedom of
will in the persons who choose or elect. Constraint
or compulsion is opposite to choice, which must
be voluntary or not at all.
Every elector has an end in view, in respect of
which he makes his choice, or for the accomplishinent of which the choice is made.
The person chosen is always considered as passive, being entirely at the will of the elector, so
far as relates to the act of choosing.
These three ideas are inseparably connected with
election, whatever kind of election we refer to,
whether made by God or man.  But some Christians have confused or discouraging ideas of the
doctrine now under consideration, for the want
of attending to the different senses in which the
Scriptures speak of persons being the chosen, or
the elect of God. Of this ignorance or inattention the opposers of sovereign grace take the advantage; and in order to perplex or prejudice
thcir minds, produce Scripture inutances of some




56         DOCTRINAL DIFFICULTIES.
who were elected, and nevertheless perished in their
sins, as there is reason to think Saul and Judas
did, and yet both of them were chosen of God.
Hence it is inferredl, that as some are lost who
were elected, therefore election does not secure the
salvation of those who are chosen, but is of such a
nature as to leave their future happiness entirely
precarious.
But the apostle exhorts Christians to give all
diligence to make their calling and election sure,
by being able to produce such evidences as may
demonstrate their personal interest in Jehovah's
choice: the knowledge of which, in the judgment
of Jesus, is calculated to produce in his people
greater pleasure than they ought to take from the
evidence of devils being in subjection to them.
To have hell vanquished must afford unutterable
joy to those who wrestle with the powers of darkness; " notwithstanding in this rejoice not, that
the spirits are subject unto you, but rather rejoice
because your names are written in heaven."
Luke x. 20.
For the relief of serious inquirers after truth, it
may be proper to observe, that by Election, in Scripture, is sometimes intended God's setting apart, or
choosing a people, to the enjoyment of peculiar
external privileges; in that sense he chose the
Jewish nation, and, therefore, they, as a nation,




ELECTION.                 57
notwithstanding their wickedness, are frequently
called the Lord's elect, or chosen people.  Again,
the Lord hath elected, or chosen, particular persons to act in office capacity; as Samuel, Saul,
David, and many more under the Old Testament;
and Peter, James, Judas, and others, were chosen,
or elected in like manner under the New. Hence,
Jesus said to his disciples, "Have not I chosen
you twelve?  and one of you is a devil."
But the election of grace, of which I am treating, is of a different nature, and consists in God's
choosing persons in Christ Jesus, or setting them
apart as in connexion with him, to salvation,
through sanctification of the Spirit, and belief
of the truth.  Salvation was the end God had
in view;-to bring his chosen to the possession
and enjoyment of salvation, not only as consisting in a deliverance from punishment, but from
all iniquity.   Therefore, in the definition the
apostle gives of the doctrine, sanctification by
the Spirit, and a true faith, were what these persons were chosen to be the subjects of, through
which only, salvation could be enjoyed.  This
choice was from the beginning, or ever the earth
was. They were not chosen, because they were
viewed as holy, and deserving to be God's favorites, on account of their obedience or personal
purity, but that they should be holy.  The great




58         DOCTRINAL DIFFICULTIES.
apostle, in his deep, but delightful epistle to the
saints at Ephesus, treats of the important subject
in so full, plain, and accurate a manner, as to
answer almost every pertinent query that can be
made respecting the doctrine. He begins with
expressions of fervid affection and humble gratitude to its infinite Author, saying, "Blessed be
the God and Father of our Lord Jesus Christ."
Q. What hath he done?
A. " Who hath blessed us."
Q. With what hath he blessed us?
A. "' With all spiritual blessings."
Q. Where are those blessings deposited?
A. 1" In Christ."
Q. Where may seeking souls expect to find and
enjoy them?
A. "In heavenly places" (or things.)
Q. According to what does he proceed in the
bestowment of such special privileges: is it owing
to our choice of him?
A. No; but "according as he hath chosen us
in him."
Q. When?
A. " Before the foundation of the world."
Q. But did he choose us because we were holy,
or because he foresaw we would be so?
A. No; but "that we should be holyi'




ELECTION.                 59
Q. Did he then intend that all such should be
made completely holy?
A. Yes, and " without blame before him in
love."
Q. And is every thing aforesaid absolutely secured?
A. Yes, having predestinated us.
Q, Predestinated to what?
A. " Unto the adoption of children."
Q. By, and to whom?
A. "By Jesus Christ himself."
Q. What is the source of such favors, or from
whence do they flow?
A. " The good pleasure of his will."
Q. In what does the whole terminate, or to
what does it lead?
A. " To the praise of the glory of his grace."
" Wherein he hath made us accepted in the Beloved, in whom we have redemption through his
blood, the forgiveness of sins according to the
riches of his grace." See Eph. i. 4th to the 12th.
Again, the same inspired writer asserts, such were
"chosen to salvation, through sanctification of
the Spirit and belief of the truth."  2 Thess. ii.
13.  God kindly connected their final felicity and
his own eternal glory, when he ordained them to
eternal life.  Acts xiii. 48.  But though Judas
was chosen to office) he was not chosen to holi



60         DOCTRINAL DIFFICULTIES.
ness, for Jesus, when speaking to the disciples as
his servants and true followers, (Judas being present,) he said, a I speak not of you all. I know
whom I have chosen." John xiii. 18. The names
of his chosen are written in heaven, and all such
are freed from  condemnation.  " Who shall lay
any thing to the charge of God's elect?" Rom.
viii. 33. All this could not with propriety be said
of the Jewish nation, nor of Judas, and many
more who have been chosen merely to office: besides, individuals are called the elect, who could
not bear rule in the church of God; for a woman
was not suffered to speak in the church, nor to
usurp authority over the man, but was to be in
silence.  1 Tim. ii. 12.  Yet we read of an elect
lady and her elect sister.  2 John i. 13.  If God
hath thus chosen, the end he had in view will certainly be accomplished, for saith Jesus, " All that
the Father giveth me shall come unto me, and
him  that cometh unto me I will in no wise cast
out."  "His people shall be willing in the day of
his power,'' for having  "loved them with an everlasting love, therefore, with loving kindness will
he draw them." No one instance can be given of
God having chosen any people, persotn, or place,
to that which was not actually accomplished.
Did the Lord choose the Jewish nation to peculiar privileges?  Yes, and in consequence of that




ELECTION.               61
choice they had the advantage of all other nations,
and much every way.  Samuel did actually prophecy, and Saul and David were really kings in
Israel.  Judas was actually numbered with the
apostles, and with them took part of the minist'y
to which he was elected.  Moses was Israel's
leader, and lawgiver, because he was chosen by
the Lord to such dignity.  Aaron and his descendants were priests of the most high God, because they were elected by him  to that office.  So
the Lord chose Jerusalem as the residence of the
ark, and the place where sacrifices should be of'
fered; and thither the tribes of Israel actually
repaired to worship, and adore him whose dwelling
was in Zion.  In no one instance did Jehovah
choose in vain.  The ends he had in view were
ever accomplished.  And if so, can there be any
reason assigned why those, and those only who
were chosen to the greatest blessings, should fall
short of them?  But " the foundation standeth
sure, having this seal, the Lord knoweth them that
are his."  In every age "as many as were ordained to eternal life believed," "the election obtained it, but the rest were blinded" by "' the god
of this world, who blindeth the eyes of them who
believe not."  " So then at this present time also
there is a remnant according to the election of
grace, and if by grace, then it is no more of
6




6DOCTRINAL DIFFICULTIES.
works, otherwise grace is no more grace."  Rom.
xi. 5, 6.
Another stumbling-block in the way of many
inquirers, next to the doctrine of election, is
reprobation, which is generally but improperly
considered as the counterpart of election, and related to it as its direct opposite; as a negative, is
related to a positive idea. But if it be understood
as the negative of election, is it not strange it
should change its nature, and, in controversy,
become a positive idea?  And yet as such it has
been both opposed and defended with great
warmth; for the adversaries of sovereign grace
scarcely ever directly encounter the doctrine of
election; but artfully file off to reprobation, as if
they were conscious that election was itself invulnerable, and could not possibly be reduced.  But
from the mountain of reprobation they attack the
doctrine intended to be demolished, and charge it
with the most horrid consequences.  These consequences the defenders of sovereign grace have
repeatedly proved to be not in the least inferable from  the doctrine of God's sovereign choice
of his people to grace and glory.  But perhaps
their defence of the doctrine of reprobation has
not been equally successful.  And no wonder;they have unwarily admitted it to be the opposite
of election; and this admission has been stum



LECTION.                 63
bling to many inquirers after truth, and encouraging to its opposers.  Election or choice, indeed,
implies a negative, or that some are not chosen;
which the Scripture calls the rest: this is readily
allowed, but reprobation as mentioned in Scripture
is never opposed to election.  To the doctrine of
election it does not seem related, but stands in a
quite different situation in the system of scriptural
divinity.
1. If reprobation conveyed the idea of nonelection, by a person being reprobated, we should
understand one not elected; but how will such an
idea comport with the apostle's reasoning, when
he says, "Know ye not that Jesus Christ is in
you except ye be reprobates?" 2 Cor. xv. 15.
To suppose him to mean they were not elected if
Christ was not in them, is supposing him to contradict his own experience, and oppose self-evident
facts; for there was a time when Christ was not
in Paul himself; during which period he was
exceeding mad against those who professed the
name of Jesus.  "But," says he, " it pleased
God to reveal his Son in me." Before this happy
change took place he was in a state of reprobation,
for Christ was not in him, and yet he was never
in a state of non-election, but was one chosen in
Christ before the world was. Again, he could not
mean if Christ was not in them they were not




64          DOCTRINAL DIFFICULTIES.
elected, because Christ is not naturally in his
elect, as most of them  know; and they lament,
when called by grace, that they lived without God
and without Christ in the world; therefore, during
that period, they were reprobates, not having Christ
in them; nevertheless they were the elect of God,
of which their being called by grace is a proof.
From hence it appears that reprobation is not the
opposite of election.
2. That reprobation is not the opposite of election will appear evident, if it be considered that
election is an act of divine sovereignty, arising
merely from the will of God, without any fitness
in creatures deserving to be so distinguished; but
reprobation, whenever the word is used in Scripture, respects a comparative deficiency, or an
essential defect in  those who  are  reprobated.
Election is the effect of, or entirely flows from
the good pleasure of God's will in favor of the
persons of his people; but reprobation originates
not merely from  God's will, but from  the natural
contrariety there is between Jehovah's purity and
their pollution.*
* If the distinction laid down, page 48, between the love
of God as Natural and as Sovereign be borne in mind, it will
render even more clear, the point which the author is here
discussing. Election is the choice which sovereign love makes
of the persons of such as shall be saved. But Reprobation is




ELECTION.                      65
3. Reprobation in Scripture always stands opposed to, and is the natural negative of, approbation, whether it respect the state of a person, the
frame of his mind, or the nature of his actions.
Hence, vile professors are compared to the alloy
or dross frequently mixed with metal. Therefore' reprobate silver shall men call them, because the
LoRD  has rejected them."  Jer. vi. 30.  " Know
ye not that Christ is in you except ye be reprobates?"  the  apostle's obvious  meaning  is, that
such are destitute of real worth.  However splendid a profession be, yet without Christ, all will be
found mere refuse at last; therefore he puts them
upon close examrination, lest they should  be deceived  by  appearances,    "thinking   themselves
something, while they are nothing."   Hence in
the next verse he adds, c"I trust that ye shall
not the opposite of this;-it is God's nzatlral aversion to the
dispositioln (i.e. the unholiness) of sinners, whether elect or
not. And as God's natural hatred to the dispositio;  of an
impenitent sinner would be no proof that the 1person of the
same sinner was not an object of his sovereign love, so, neither
is the fact that a man is r'eprobate, any proof that he is not
elect; for as God'"loved" Israel with a sovereign love, and
yet " greatly abhorred" them with a natural aversion, (Psa].
lxxviii. 59, comp. 62,) and this love and abhorrence were not
only compatible, but. co-existent; so are the election and
reprobation (i. e. disapproval; see following section) of the
same person compatible, and may be co-existent, and, therefore, one cannot be the opposite of the other.  J. A. w
C.'




66         DOCTRINAL DIFFICULTIES.
know  that we are not reprobates; 2 Cor. xiii.
5, 6; and in verse 7, he says, " I pray to God
that ye do no evil, not that we should appear
approved, but that ye should do that which is
honest, though we be as 9'eprobates."  Thus he
considers reprobation and approbation as natural
opposites.  Again, men of corru'pt minds are said
to be " reprobate concerning the faith," i. e. destitute of a true understanding of the truth.
2 Tim. iii. 8.  And the " abominable and disobedient are unto every good work reprobate." Tit.
i. 16.
Agreeable, therefore, to this view of reprobation,
those vile affections to which the Gentiles were
given up, are called "a reprobate mind."  Rom.
i. 26, 28, 29. Meaning that their dispositions and
conduct were odious, and could not possibly be approved of, either by God or good men.  From the
above considerations it is evident that election and
reprobation are not inseparably connected, nor even
so much as related as kirndred ideas, and that reprobation does hot intend an appointment to eternal
misery, for such may still find imercy as Paul did;
but that is the opposite to divine approbation,
whether it respect persons, principles, or proceedings.
But some may reply, Though the term  reprobation should be disused as relating to election, yet




ELECTION.                  67
if the ideas be retained which were conveyed by it,
the doctrine is not less exceptionable than before.
True; therefore let us calmly consider whether
those horrid ideas, which the opposers of election
have always connected with the term  reprobation,
are not as foreign to the doctrine of election as the
term itself.  The sober opposers of the doctrine in
question, generally charge it with implying three
things: 1. An appointment to inevitable destruction of those who are not elected; therefore, 2.
That the doctrine of election is injurious to those
not included in it; and consequently, 3. Is a reflection on the justice or moral character of God.
These reasons, it is confessed, if well founded,
would be quite sufficient to justify a dissent from
the doctrine, or an opposition to it. But whether
these awful inferences are the genuine offspring of
election let us now examine.
1. The first objection is, Whether election be an
appointment of any creature to destruction? That
it was neither the cause nor the occasion of such
an appointment is demonstrably evident from  its
very nature. It could not have such a tendency,
because election is an act absolutely sovereign, or
a gracious act arising simply from Jehovah's will.
But punishment does not arise fromn divine sovereignty.  If it did, it would be causeless!  God
never punished (therefore never intended to do so)




68          DOCTRINAL DIFFERENCES,.
without a criminal cause in the creature.  God
does not punish for sin because it was his sovereign
will; but his very will to punish arises from the
holiness of his nature and the equity of his government; therefore God's intention to punish arises
from a dicstiZct source from  that out of which  election springs.  They are in their nature as eternally
distinct, as any acts of God can possibly be.-*
Such a charge therefore might as well be brought
against creation as election.  It seems very strange
that any serious person should oppose the idea of
God's decreeing to punish for sin, seeing he actually
does so, which he could not, if it was an unrighteous thing.  If it be right for the Lord to punish,
it could not be wrong to resolve to do so, unless
it be wrong to determine to do what is right.
However, such a decree does not arise from election.  What is opposite to  election, is a mere
negation, or a leaving others in that state in which
all. men are viewed by the great Eternal when he
chose his people.
2. If election respected its objects as sfinless,
those from  among whom they were chosen could
- These distinctions may be thus shown: —The "source" of
election is nmercy. Eph. ii. 4, 5. That of punishment is j..stice.
Luke xxiii. 41. The "nature" of the two acts is also distinct:
-election is a) graciouls act. Rom. xi. 5. Punishment is a
righteous one. Rom. iii. 5.                  J. A. W.




ELECTION.                  69
not be deemed punishable, being considered in their
pure unfallen state; therefore election, if so considered, could not in the nature of things, be the
cause or occasion of God's designing to punish any
man.  If election be considered as a choice of crsimninal creatures, or of creatures considered as in a
sinful fallen state, in which light it is viewed by
many, because the choice is " unto salvation through
sanctification of the spirit," (however, the different
stating of the doctrine is only a circumstance which
does not alter the nature of the truth stated, for
if it be thus considered,) it unavoidably follows,
that as those not included in the sovereign choice,
were-viewed by God as sinful when the choice was
made; therefore the choice could not possibly mzake
them sinful nor cause them to be viewed as criminals. It is absurd to suppose the prescience of
God to be the fruit of his sovereign will; and yet
this absurdity attends this objection, which is the
same as saying, if God had not elected some, he
would never have known or thought of the condition of others.  As no injury is done to any man
by the doctrine in question, therefore,
3. It is not contrary to the moral character of
God.  In election there is no connivance at siln
implied.  By it, sin in the chosen was not rendered less odious, nor justice partially administered
in their favour, but a surety was graciously subst



70           DOCTRINAL DIFFICULTIES.
tuted in their stead, who bore their sins, and was
wounded for their transgressions,  and by whose
obedience  the law  of God  was magnified, and
through his death impartial justice shone with
tremendous lustre.
Hlad the crimes of which the elect were guilty
been transferred or imputed to those who perish,
an exemption of the elect from punishment would
have been unjust and injurious, because mercy
shown to them would have heightened the misery
of others. But as every one who perishes suffers
only according to the demerit of his own personal
sins, therefore to infer that the doctrine of election
is detrimental to man, and unworthy of God, discovers either pitiable weakness, or powerful prejudice.  Such inferences seem  as opposite to truth,
decency and common sense, as if we undertook to
prove that God is cruel because he is kind, and
that those have great cause to complain who were
never injured.*:'The following is a condensed view of the doctrine of
election.
1. There is a manifest difference among mankind in their
moral andl religious character;-a. difference which is not
merely external, but apparentlyl, acdical and essential: some
are the subjects of real, vital piety, of which others are entirely destitute.
2. As every effect must originate in some cause, so this difference in men's characters is an effect of sonice cause, and the




ELECTION.                        71
Scriptures attribute it to God; Eph. ii. 3, 5:  "We were by
nature children of wrath even as others; but God-hat4h
quickened us.,"
3. As God is the author of this difference, he has, doubtless,
in producing it, acted like an intelligent and wise being.
But such a Being does not act until he has dleterminied to act;
and each act is part of a plan of operation: therefore, before
God produced this difference in men's characters, he determined to produce it, and the change produced, is part of his
great plan of operations; i. e. what he has done in time, he
has resolved to do before time began: he determined, then, to
effect the very change he has effected, and in the very persons
in whom he has effected it; (Rom. viii. 29, 30;) and this
determination is election.
From this it will be seen that election has absolutely no
bearing upon any but the saved; itf does not touch, or at all
regard others; no more than if they had not any being.  It
leaves them  exactly as they were, and as they would have
been if there had been no election at all.
From an inspection of the passage just referred to, in coin
nection with the above remarks, it will be seen, also, that so
far from election securing the salvation of any, irrespective of
character and piety, their characcter is one object regarded in
their election; and election secures that it shall be holy.
Eph. i. 4. Election, as we have seen, was the determination
that there shoulsd be a digerence in conduct and character between its objects and others; and that they should be sanctI.
fled in spirit, by the belief of the truth. 2 Thes. ii. 13.
J, A. W.




72  DOCTRINAL DIFFICULTIES.
CHAPTEIR  IV.
UNION TO CHRIST.
THOUGH the Scriptures speak with remarkable
plainness of the near relation subsisting, between
Christ and his church, in consequence of electing
love, yet various stumbling-blocks are frequently
found in the way of those who desire clear views
of that doctrine; for the removal of which, if God
please to bless the attempt, let us now briefly consider that relation to Christ, which is expressed by'the title of the present chapter.
Warm disputes have existed among the people
of God about union to Christ, particularly as relating to its commencement, which is thought by
some to have been from everlasting, and by others
not till, or after believing.  Though agreed in the
main about its nature and duration, each side has
been pretty -free, and fertile in the invention of
consequences, as arising fromn their opponents' sentiments, which consequences, perhaps, are equally
abhorrent to both.  On this account., manly sincere
inquirers after truth have been greatly disceouragdc,
and prevent.ed making progress in religious a.tainmients.  Soine are also perplexed by.a third parity




UNION TO CHRIST.              73
who, differing from the other about the nature of
the union, therefore deny its durability, and maintain that those who are in C/hr.ist to-day may possibly be in hell to-morrow.
Perhaps the doctrine of union with Christ may
be of such a copious and complex nature, as to justify in some measure the sentiment of each, who,
-viewing the subject in detached parts only, may
conclude that some things are opposite, which are
only distinct.
It should be considered, that union to Christ is
of a threefold nature, which may (for the sake of
keeping ideas distinct) be denominated, visible,
vital, and virtual.
First.. By visible, is intended a credible profession of Christ, joined with an apparent subjection
to him, in embracing his gospel, and obeying his
laws.  Where there appears love to Jesus, and
subjection to him as a Saviour, and a Sovereign,
we are bound to consider such persons as related
to him, and to love them  accordingly.  The apostle, treating of the visible church as in union
with Christ, founded on profession, says, " We
being many, are one body in Christ, and every
one members one of another."  Roim. xii. 5. And
speaking of the churches of Judeta, he  adds,
"which were ifn Christ.'"  Gal. i. 22.  To be%
therefore, in the chu6rch by a credible profession,




74         DOCTRINAL DIFFICULTIES.
was called a being in Christ, as in 1 Cor. xii. 2.
See Gal. iii. 27; 1 Cor. xii. 13.
It is evident that the apostle did not account all
were true believers which were in Christ by profession, though he was bound in charity to hope
thus of them all, till there was evidence to the
contrary.  The inspired penmen did not certainly
know  the gracious state of the persons they addressed, but had cheering hopes and distressing
fears, respecting those to whom they ministered.
See Epist. to Gal.  Even Jesus, " who knew what
was in man," generally, as a minister, addressed
his own people by such terms as were descriptive
of gracious dispositions. Matt. v.
As many are in Christ only by a profession,
having a name to live, and are dead; therefore,
there is a striking propriety in the various ifs we
meet with in Scripture, when promises and encouragements are treated of, which ifs do not imply an uncertainty of a true believer's future happiness; but an uncertainty respecting who the
peisons are that have believed through grace.
With what jealousy does Paul speak of the Galatian churches, and of many in that of Corinth;
and with what caution does Peter mention one
whonm  he greatly valued, "; Sylvanus, a faithful
brother, as I suppose." 2 Pet. v. 12. The visible
kingdom of Christ is compared to a net which en



UNION TO CHRIST.              75
closeth divers kinds: but the Lord, who searcheth
the heart, will take care of the good, and cast the
bad away. Then many who were visibly in connexion with Christ, who ate and drank in his
presence, who were the children of the kingdom,
and visible members of his body, the church, will
be cast out; so hat those who are found fruitless
branches in Christ, will be broken off, and burned
with unquenchable fire.  Therefore, it is granted
that many who are in Christ, in this sense, i. e.,
visibly, may, notwithstanding, lift up their eyes in
hell, being in torment.
Secondly. There is a vital union, or a divine
connexion between Christ and his people, which
takes place when the soul is made to hear the voice
of the Son of God and live. Hence, the apostle
says, "I live; yet not I, but Christ which liveth
in me." To live implies three things, all which,
in a spiritual sense, every true Christian is the
subject of, viz.: SENSATION, ANIMATION, PRESERVATION.
1. SENSATION. They feel the burden of guilt,
and are sensible of the plague of their own hearts.
They are convinced of their wants and weakness,
and are conscious of being in a condition both
mean and miserable.  They see their own deformity and Jehovah's beauty.  Their ears are
open to receive instruction; and the voice of God




76         DOCTRINAL DIFFICULTIES.
in his word, whether terrific or tender, makes deep
and durable impressions on their minds.  They
have a taste for the things of religion, after which
they hunger and thirst.  To them Christ is precious: his name is as ointment poured forth, his
beauty is as the olive tree, and his smell as Lebanon; yea, he is'" altogether lovely." All their
spiritual sensations, whether painful or pleasurable, are in consequence, of living nnion with
Jesus; for prior to its commencement they were
dead in sin, and destitute of every holy emotion
and perception.
2. ANIMATION. Christian activity is entirely
owing to Christ's animative influence.  Through
his Spirit and all-sufficient grace, they serve with
pleasure, or squier with patience; they wvar against
sin, and wrestle with principalities and powers,
over all which they are more than conquerors
through him who hath loved them. Yea, they can
do all things through Christ strengthening them,
and without him they can do nothing.
3. PRESERVATION. The principle of animation
ever discovers an inclination to preserve its connexion with that which is animated by it: this is
obvious not only in rational but in animal life.
So, Christ has always discovered an entire, infinite
inclination to keep and preserve his people in connexion with himself. IHe influences them to love,




UNION TO CHRIST.               77
and labor for the meat which perisheth not.  He
alarms their fears that they may escape danger,
strengthens their faith that they imay lay hold of
eternal life, and secures their love by fresh discoveries of divine beauties, and the suitableness
of celestial objects to heaven-born souls.  Thus
he draws them  in the paths of duty by the bands
of love, and by the cords of a man.  He is the
author of their preservation, in such a way as to
prevent presumption, and secure their attention to
appointed means, which Divine wisdom has connected with the desired end.  He says he never
will leave them, but will be with them always to
the end of the world; and writes his law in their
hearts, that they might not finally depart from
him.  He saves them, therefore, not contrary to
their inclination, but with their free consent, and
fervent desire.  "He that is joined unto the Lord
is one spirit."  1 Cor. vi. 17. Between Jesus and
them, there is a oneness in perception, affection, interest and end.  As they are precious to him, so
he is precious to them; "the chiefest among ten
thousand, and altogether lovely." His interest is
theirs, and theirs is his. He rejoiceth in the prosperity of his people, and they esteem  Jerusalem,
(that is, his cause on earth,) above their chief joy.
His revealed designs correspond with their real
desires. The destruction of sin and the perfection
7*




78         DOCTRINAL DIFFICULTIES.
of purity they long for. He gave his life for them,
neither do they count theirs too dear to sacrifice on
his behalf; their life, therefore, is in their hand,
ready to be delivered up at their Saviour's call.
They rejoice in Jesus on account of his nmediatorial
obedience, not only as it is their security from
condemnation, but as it does infinite honor to
Heaven's righteous law.  What Christ has done,
will intentionally and ultimately terminate in the
vindication of God's moral government, and the
eternal display of'Jehovah's essential perfections,
in all their infinite excellency, grandeur, and glory,
that God, to whom sinners have an aversion, may
appear and be acknowledged, not only by angels,
but by men, as all in all. As influenced by grace,
the true believer says, " Oh, how I love thy law!"
" I delight in the law of God after the inward
man." Jehovah he admires and adores; and when
he takes a solemn view of the great Eternal,
whose glory dazzles angelic eyes, he is astonished,
confounded, and  lost, in pleasing wonder.  He
sinks into profound contempt of himself, and feels
keen reflections on his criminal departures fromi a
Being so infinitely deserving the supreme love of
men and angels. But on the revival of hope, with
humble reverence, and holy rapture, he sings,
" The Lord is my portion, saith my soul. IHe is
my rock and fortress, and my deliverer, my God,




UNION TO CHRIST.              79
my strength, my buckler, my salvation, and mv
high tower. In his presence is fulness of joy, at
his right hand are pleasures for evermore.  Then
shall I be satisfied, when I awake in his likeness."
Though conscious of meanness and demerit, his
language now is, "  Will he plead against me with
his great power?  lNo, but he will put strength
into me."  " I know whom I have believed.  lHe
hath said, IMy grace shall be sufficient for thee, my
strength is made'perfect in weakness. The Lord
will preserve me unto his heavenly kingdom, to
whom be glory for ever and ever. Amen."
As such souls freely give themselves unto the
Lord, so he receives them graciously, and rejoiceth
in them as his spouse, property, and portion; it is
his will, and their desire to be like him, and with
him forever; and for them to die is gain.  Therefore, though mere professors perish, none who are
possessors of his grace ever shall. Their internal
life is eternal in its duration; for thus saith the
Lord, "I give unto them  eternal life; and they
shall never perish, neither shall any pluck them
out of my hand."  John x. 28.'He that believeth on him is not condemned."  John iii. 18.
" There is therefore now no condemnation to them
which are in Christ Jesus, who walk not after the
flesh, but after the Spirit." Roin. viii. 1. As
there is no condemnation to such now, there never




80         DOCTRINAL DIFFICULTIES.
shall be any.   V Verily, verily, I say unto you, he
that heareth my word and believeth on him  that
sent me, hath everlasting life, and shall not come
into condemnation, but is passed from  death unto
life."  John v. 24.  "That whosoever believeth
in him, should not perish, but have eternal life."
John iii. 15, 16.  " He that believeth in me,
though he were dead, yet shall he live: and whosoever liveth and believeth in me, shall never die."
John xi. 25, 26.  "Who shall separate us from
the love of Christ?"  Rom. viii. 85.  His Spirit
is in them  as "a well of water springing up into
everlasting life."  John iv. 14.  ";He that hath
the Son hath life, and he that hath not the Son
of God, hath not life." 1 John v. 12. Those,
therefore, who are vitally united to Christ, cannot
lose their spiritual life while he niaintains his own;
for he hath said, 1"Because I live, ye shall live
also."  Being bought by his precious blood, and
kept by almighty power, they therefore may conelude with the apostle, that " when Christ, who is
our life, shall appear, then shall ye also appear
with him in glory." Col. iii. 4.
There is, therefore, no real contradicetion in the
declarations in Scripture, respecting the final state
of those who are united to Christ; for salvation is
not inseparably connected with a visible, but with
a vital union to the Son of God.  Those who perish




UNION TO CHRIST.             81
never were spiritually in Christ: he was never the
home of their hearts; they never approved of him,
nor he of them; therefore he will say to all that
shall be doomed to destruction, I never knew you.
Though they may have been among the saints, yet
such were never of them; but were of a contrary
character all the while. Hence of apostates the
apostle thus speaks-: " They wenft out from us, but
they were not of us; for if they had been of us,
they would no doubt have continued with us: but
they went out, that they might be made manifest,
that they were not all of us. But ye have an unction from the.Holy One."  1 John ii. 19, 20.
Thus it appears that a visible and a vital union to
Christ are very distinct; and yet they are not
opposites, for a profession of Christ cannot be
deemed contrary to a possession of him.
Thirdly. Vital union is distinct from  virtual
though one is not contrary or opposite to the other.
By virtual union with Christ, is intended a real
connection subsisting between him and the elect
of God considered simply as such.
That there was such a connexion antecedent to
vital union, is evident from the following considerations. They were chosen in Christ, and given to
him; in covenant he represented them as a federal
head. He became a surety for them, and on their
behalf was made under the law, in consequence of




8'2       DOCTRINAL DIFFICULTIES,
which there was a legal union established between
him  and them. The substitution of his person
under the law in their stead, was the ground of the
imputation of their sins to him, and of his obedience for them.  What he did and endured, would
have had no efficacy in their favor, had they not
been personally interested in him. Their sins
could not have been done away by the sacrifice of
himself, had he not given himself for them  in
particular or died in their stead. But as their
kinsman-Redeemer, he ransomed them from death,
and as the Head of the church, he became the
Saviour of the body.
Thus was he related to his chosen, as their head
of representation; and, as their surety, by his
gracious engagements and condescending substitution of his person to endure the penalties of the
law in their place, and by his performing for them
what was required of them, he became " the Lord
their righteousness," and by his death he procured
on their behalf an eternal exemption from deserved
punishment, and a legal title to everlasting bliss.
In consequence of this union, the elect were intrusted to his care, and were preserved in Christ
Jesus, and, therefore, called to be saints. By
virtue of the aforesaid connexion, they are said to
be his sheep, whom he must bring; for of all that
the Father hath given him, he will lose none:




UNION TO CHIRIST.           83
and from thence ariseth the propriety of the apos.
tle's language in Eph. ii. 4, 6: " God, who is
rich in mercy, for his great love wherewith he
loved us, even when we were dead in sins, hath
quickened us together with Christ, and hath raised
us up together, and made us sit together in heavenly places in Christ Jesus."
As this virtual union does not supersede vital,
or render it unnecessary, but is the secret source
from whence it flows, why then should the godly
quarrel one with another about what is so evidently consistent? Though fruit be only found
in the branches, yet the root is surely not unprofitable, seeing from thence the sap of the tree proceeds. According to this simile we may observe,
what the Scripture calls " bringing forth fruit unto
God," can only be expected among those professors of religion, who are in Christ as visible
branches. But even amongst them, will no fruit
be found without sap or living nourishment; and
there can be no vital nourishment, but in consequence of union with the root. As none ever
imagine there is no connexion between the root
and branches of a tree till blossoms appear, why
then should any think there is no connexion between Christ the root of the righteous, and his
people, before the appearance of grace? It is
owing to the appearance of gracious dispositions,




84          DOCTRINAL DIFFICULTIES.
that a relation to Christ is discovered, or claimable
by any person: nevertheless, the union orrelation
in the last sense in which we have been speaking,
does not then commence.
If there was no previous secret connexion with
Christ, from  whence did grace proceed to the
soul?  It must have a source or original cause.
The apostle observes all spiritual blessings were
given us in Christ. Eph. i. 3. If Christ was intrusted with all spiritual blessings to communicate
to his people, then no spiritual blessing is ever
possessed, but what flows from him; and if so,
there must be a prior connexion with him.  Believers have reason gratefully to acknowledge that
" of his fulness have all we received, and grace for
grace." John i. 16.  To the hesitating soul we
would recommend a close consideration of the
apostle's query; "What hast thou that thou didst
not receive?" 1 Cor. iv. 7.
The doctrine of union between Christ and his
church is of a nature so copious, that no one
metaphor can properly represent it; therefore in
the Scriptures we meet with various similitudes,
tending to illustrate the important subject. Christ
is frequently compared to a foundcation, on which
his people are built; but that conveying only the
idea of support, therefore he is compared to a
root, by which the idea of influence is likewise




UNION TO CIRIST.              85
illustrated. But though branches are influenced,
and rendered fruitful, in consequence of conveyed
nourishment, yet Christian activity is not thereby
properly represented: to supply this defect, Christ
and his people are farther illustrated by the union
subsisting between head and members. But though
the idea of activity is thereby conveyed, there is
still a material defect, for the relation between
these is quite involuntary.  Had it been otherwise, the head might possibly have chosen better
feet, or better hands; and had they been the subjects of distinct volition, they would, probably,
have chosen to have been in union with a better
head: therefore to supply the deficiency of the
above simile, and to include the idea of mutual
choice and social endearments, Christ and his
church are compared to husband and wife.
If then we are in such near and close connexion
with the blessed Jesus, as the Scriptures assert,
and, by so many significant similitudes, illustrate
his own people to be, let us frequently think of,
and bless God for, that sovereign and inseparable
love which constituted the relation.
8




86        DOCTRINAL DIFFICULTIES.
CHAPTER'V.
RELATION TO GOD.
LET us consider on what, relation to God is
founded. That relation in which God's people
stand unto himself, distinct from others, according to the Scripture, arises from adoption and
regeneration. Adoption is the taking those into
the relation of sons, and treating them as such,
who are not so by nature. Now God's people
were all by nature aliens; but, by adopting grace,
they were by him considered as his children.
Again, His people are all his children by birth;
being born again, they partake of his nature, as it
consists in righteousness and true holiness, and so
bear his image. Adoption constitutes relation,
but does not convey likeness of nature; but regeneration does both. Adoption is antecedent to
regeneration, for there is no propriety in supposing
those are made sons by adoption who are so by
birth. No man ever adopted his own son; those
who are sons by nature, need not to be made sons
by adoption. Though the persons who are regenerated were adopted, yet they were not adopted




RELATION TO GOD.             87
as regenerate, but when they were in a state of
alienation from God.  In which state all men are
byv nature, as the descendants of an apostate head.
Adoption is, therefore, the taking of those into
the relation of children, who are not so by nature,
or accounting those sons, who are not, as yet,
such by regeneration.  Relation by adoption is,
therefore, quite distinct from sonship arising from
a being generated, and born anew; and accordingiy we find it treated of as a separate subject
in the word of God. Adoption is an act of God's
sovereign will.  " Having predestinated us unto
the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to
the praise of the glory of his grace, wherein he
hath made us accepted in the Beloved." Eph. i. 5,
6. Regeneration is the work of his power, it is a manifest change of soul produced by his Holy Spirit.
"Not by works of righteousness which we have
done, but according to his mercy he saved us, by
the washing of regeneration, and renewing of the
H-oly Ghost." Titus iii. 5.
The people of God, considered as children
by adoption, were the subjects of redemption.
Being, through sin, in a state of distance and
dreadful captivity, Christ gave his life a ransom
for them. " He died, the just for the unjust, that
he might bring them  to God."  Those who were




88         DOCTRINAL DIFFICULTIES.
sometime afar off are made nigh by the blood of
his Son. It was, therefore, expedient that Christ
should die for the people, and gather together in
one the children of God that were scattered abroad.
John xi. 50, 52.  "For it became him, for whom
are all things, and by whom are all things, in
bringing many sons unto glory, to make the captain of their salvation perfect through sufferings."
Heb. ii. 10.  They were not redeemed, considered
as saints, but as sinners; not redeemed as children
by regeneration, but as sons by adoption; and of
them, as such, Christ will at the last say, " Father, here am I and the children which thou hast
given me."
The application of redeeming love, and the possession of the Redeemer's purchase is not enjoyed,
nor by them desired till renewed in the spirit of
their minds; but being God's adopted sons, therefore, in his account they were entitled to them;
and because they were sons, the Spirit of Christ
is sent into their hearts, crying, Abba, Father.
It is owing to the Spirit of adoption, or the Holy
Ghost, bearing witness to their relationship as the
children of God, that they are delivered from that
bondage and fear which would otherwise overwhelm
them, in consequence of a sight and sense of criminal distance from  God, and unlikeness to him.
Rom. viii. 15, 17.




RELATION TO GOD.              89
The bodies of God's people were included in the
act of adoption, and with their souls were given to
Christ, and bought by him; "c Ye are bought with
a price, wherefore glorify God in your bodies,which are his." But though the members of the
body are instruments of righteousness unto holi,
ness, in consequence of a person being renewed in
the spirit of his mind, yet in this life the bodies
of the saints have no peculiar marks of divine
sonship, but are subject to vanity, bondage, and
corruption. The privileges of adoption, therefore,
as relating to them, will not be enjoyed till the
resurrection, for the bodies of all men through sin
are the seat of misery; and not only bodies in
general, but ourselves also, which have the first
fruits of the Spirit, " even we ourselves groan
within ourselves, waiting for the adoption, to wit,
the redemption of the body." Rom. viii. 23.
Sonship by adoption is not contrary to, inor
does it render relationship to God by regeneration,
unnecessary; there is as much need of a meetness
for heaven as of a title to it.  In order to consummate happiness, it is as necessary to have a disposition, or taste, for pure and refined pleasure, as it
is to be delivered from pain. Therefore, except a man
be born again, he cannot enter into the kingdom of
God, he cannot see it in its nature, beauty, and
spiritual glory, for the natural man perceiveth not
8*




90         DOCTRINAL DIFFICULTIES.
the things of the Spirit of God, neither can he know
themn, because they are spiritually discerned. The
doctrine of adoption is supporting to the believer's
hope, even when he loathes and bemoans himself
on the account of transgressions, for the very name
Jesus (a Saviour) was given to Immanuel,, because
he should save his people from their sins.  Matt.
i. 21.  But considered as born again, they are not
denominated sinners, but saints, for he that is born
of God sinneth not.  Sin is not his occupation.
By adoption God's people were in a point of relation made near to him, as respecting their persons;
by regeneration they become followers of him  as
dear children, being the subjects of gracious principles and holy dispositions.
As sonship among men arises from adoption as
well as from natural descent, the Lord, more fully
to express his love to his people, and the ground
of their title to heavenly things, has been pleased
to discover himself as their Father under both
considerations. This if properly attended to by
the household of faith, their differences would in
some measure subside, and their difficulties in
some degree diminish; for according to the scriptural account of relation to God, they are most
certainly right to say, that by regeneration or
heavenly birth the people of God are denominated
sons in a proper sense, and in which sense they




RELATION TO GOD.              91
were not his children before, for we are all the
children of God by faith in Christ Jesus; and
if any man have not the Spirit of Christ, he is
none of his. But those who heartily subscribe to
this truth, may, without offence, be allowed to
say, that by adoption they were constituted sons
6efore believing; for none are denominated believers till born of God, and it would be absurd to
suppose they were not till then adopted. Equally
absurd as to suppose Adam adopted Abel.
When the Scriptures treat only of men's relation to God, it is then attributed to adoption; or
the gracious act of Jehovah's will towards them;
which does not imply, but is distinct from, his
powerful influences in and upon them; but when
likeness and relation to God are jointly considered,
a heavenly birth is then intended or included.
The Holy Spirit's operations in the souls of men
are illustrated by natural generation; because,
such are thereby made partakers of the Divine
image, as it consisteth in righteousness and true
holiness. The consideration of these things, it is
hoped, may tend to reconcile the minds of some
of the people of God, and prevent their falling out
by the way.




Pi92       DOCTRINAL DIFFICULTIES.
CHAPTER VI.
THE DOCTRINE OF ATONEMENT,
THIS important truth is attended with difficulties, which are perplexing to weak Christians, the
removal of which calls for serious attention to its
nature and necessity.
Atonement signifies reconciliation, or appeasing
of anger. To atone is to harmonize or bring parties
to an agreement that were at variance, so as to be
at one again, or brought into a state of friendship,
amity, and good will. The atonement under pre.
sent consideration, is that by or on the account of
which God is pacified towards, or pardons the sins
of, his people. Various ideas are included in the
term, as used in Scripture, but they are all of a
kindred nature, and adhere to the important doctrine, as their central point, tending to explain its
natural origin and efficacy.  To obtain a distinct
view of the subject, it may be proper to observe,
First. It supposes the party to whom satisfaction is due, has been justly injured or offended.
This was the case in respect of God.  Men are
become enemies to him without any reason which




THE ATONEMENT.              93
can possibly exculpate them from  blame.  His
law, which men have broken, is in every respect
reasonable and right.  His authority, though indisputably the highest and best founded, is treated
by man with the greatest contempt. The moral
beauty and excellency of God is disgustful to his
rebellious creatures. As Jehovah is the first, the
best, and most worthy of all beings, it is fit he
should value and esteem his own glory in proportion to its worth, which is infinitely more excellent
and more dear to him, than all creatures in heaven
and earth.  But man has set up his own honor
and happiness in opposition to God's, and as it
were deifies himself, and debases Jehovah, to
whom he pays no further regard than he apprehends will terminate in his own advantage. God's
anger is righteous displeasure, for men have hated
him without a cause; there was nothing in his
nature, character, or commands, with which men
could be justly displeased. God never did any
thing to provoke his creatures to revolt; if he
had, he would have been under obligation to have
made satisfaction to man for the injury done him,
in order to an honorable reconciliation, that man
might be just, and the justifier of God, which is
shocking to suppose.
Secondly. The atonement supposes the offending party to have been justly deserving of punish



DOCTRINAL DIFFICULTIES,
ment, and exposed to misery. If he was not exposed to misery, there could have been no need
of mercy; and if he was the real offender, something was needful to atone for the offence, in order
to a restoration of friendship between him and his
Creator. There is a prevalent conviction attending
guilt, of the necessity of something to recommend
to and pacify offended Deity.
It is not against atonement that men are naturally prejudiced; but it is only that of God's providing, to which they have an aversion. "Wherewith shall I come before the Lord, and bow myself before the most high God?" is the common and grand inquiry of a guilty mind. God,
through infinite wisdom and sovereign love, has
made a gracious proclamation in favor of criminal
man, saying, " Deliver his soul from going down
to the pit, I have found a ransom," or an atonement. This was entirely a new procedure, the
effect of a new and well-ordered covenant, according to his eternal purpose, which he purposed in
Christ Jesus our Lord.  There was nothing in
God's law, nothing in the original constitution of
things, nor any known property in Deity, from
whence it could be inferred, that mercy would
ever be shown to man, or friendship be restored
between him and his justly offended Sovereign.
The gracious intention was hid in God. Eph. iii. 9.




THE ATONE, MENT.            95
AYea, had an intimation been given of the kind
design, the nature of atonement is such that
created wisdom could never have guessed how, or
by whom it could be accomplished. For,
1. The person undertaking to atone, must have
been able to offer to God that which was infinite
in its worth and value.
2. He must have the nature of those whom his
atonement is to benefit; i. e. he must be MAN, capable
of obeying the law, and bearing its tremendous
curse, without personal and perpetual destruction.
3. He who atones for another's crimes must
himself be innocent, otherwise an atonement would
be needful on his own account; and therefore, whatever he might do or endure for the purpose of reconciliation, could not benefit any other guilty person.
But among men, where could perfect innocence be
found, seeing the whole world is become guilty before God? But supposing such a one could have
been found, an atonement would not have appeared
possible, because,
4. Equity cannot allow an innocent person to suffer
punishment. It is contrary to the natural rule of
right; penal suffering cannot be inflicted but in
consequence of guilt: therefore he that justifieth
the wicked, and he that condemneth the just, even
they both are an abomination to the Lord. Prov.
xvii. 15. And shall not the Judge of all the earth




96        nDOCTurNAL DIFFICULTIEB.
dlo right?  It is not possible he should do that
which is abhorrent to his nat-ure, and abominable
in his sight; therefore, as a God of equity he cannot clear the guilty, nor punish the innocent.
5. He who is supposed to endure vicarious punishment, or suffer in the room and stead of another,
must stand in such prior relation to or union with
him, on whose behalf he is punished, as is necessary to support the delinquent's claim to an equitable discharge.  But where could such a friend be
found, standing judicially related to miserable man,
to act as his surety, or as a day's man, between him
and his God, and lay his hand upon them  both?
Job ix. 33; xvii. 3. But on a supposition that such a
firiend could have been pointed out, who was allowedly one in law with the sinner, yet he could not
die, or suffer in his stead, though even desirous of
it, because,
6. No creature has power or authority over his
own life, to lay it down when he pleases, nor even
to suffer mutilation on behalf of his dearest friend;
for his life and his limbs are at the sole and only
disposal of God.
From the above, and similar considerations, it appears, that the nature of sin, and the condition of
men, were such as totally to preclude every ray of
hope, yea, every idea of the possibility of an atonement being made, or a reconciliation accomplished.




THE ATONEMENT.                    97
But in the glNorious gospel, God has opened a
door of hope for lost sinners.  He has graciously
provided  and revealed  a method of salvation, a
contrivance  wherein  he  hath  abounded towards
us in all wisdom  and prudence.  Eph. i. 8.  For
every difficulty vanishes when the glorious Immanuel is viewed as the atoning priest and bleeding
victim.* Here is infinite worth, value and virtue,
" Let us examine the preceding numbered paragraphs in
the light of Scripture; and we shall perhaps see more fully
what was the meaning of our author, and what is Scripture
truth on the subject. H-le says,
1. "He who would atone must offer what is of infinite
value."  The blood of bulls and lambs cannot atone, therefore
he says "Lo I coeri." Why? that he might do what they
could not: —" he taketh away the first to establish the second."
He came to "take away sin by the sacrifice of himself."  See
Heb. x. 4-10; ix. 26.
2. " ie must be man."  And accordingly " He took on him
the seed of Abraham."  "The word was made flesh."  And
we read, "He was raised for our justification" after being
"delivered for our offences," i. e. his resurrection evinced that
his sacrifice was sufficient and accepted, and that justice had
no further claims; and hence " Christ being raised, dieth no
more; death hath no more dominion over him," and we are
"begotten again to a lively hope of an incorruptible inheritance by his resurrection from the dead."  See Heb. ii. 16;
John i. 14; Rom iv. 25; vi. 9; 1 Pet. i. 3.
"He must be innocent."  IIis blood was as that " of a lamb
without blemish and without spot." He was just such a High
Priest as our case required-" holy, harmless, undefiled, separate from sinners."  Hence "he needed not," as Levitical
9




98           DOCTRINAL DIFFICULTIES.
infinite ability to obey the precepts of the law, andc
endure its awful penalty, without sustaining the
loss of final felicity.  He was holy, harmless and
separate from  sinners.  But that he might legally
suffer, the just for the unjust, he who knew no sin
was made sin for us.  The Lord laid on him  the
iniquity of us all, which he bore in his own body
on the tree, when he made his soul an offering -fo
sin.  Thus, through imputation, he was numbered
with  transgressors, and bore the sins of many,
priests, "to offer daily, for his own sins." 1 Pet. i. 19; ileb.
vii. 26, 27.
4. "It is inequitable that an innocent person should suffer
punishment;" and it was not, strictly speaking, punishnment
which Jesus did endure. "But it became him by whom and
for whom are all things, to make the Captain of our salvation
perfect through 8sufrings," and this was done without iniquity,
" for he gave his life a ransom."  It was not " takes from him;
but he laid it down of himself; and had a right to do so; being himself "the Prince of life."  See above under 6. Heb.
ii. 10; Matt. xx. 28; John v. 26.
5. "To render equitable the delinquent's discharge, he who
suffers vicariously must have previously sustained a relation
to him."  Such a relation existed, and was recognized: "As
for thee also by the blood of THY COVENANT I have sent forth
T'RY PRIsoNERS out of the pit wherein is no water." Zech.
ix. 11.
6. "No creature has power or authority over his own life,
&c."  But the Messiah is not a creature: he is " over all, God
blessed for ever."'"The second man is TIHE LORD from
heaven,"  Rom. ix, 5; 1 Cor. xv. 47.             J. A. w.




THE ATONEIMENT.
which he put away by the sacrifice of -liimselsf.
What he did and endured in the room and'stotead
of his people, was righteously placed to their account; he being graciously substituted in their
stead, being their surety, made under the law, that
he might redeem them from the curse of the law,
being made a curse for them.  IHe, therefore,
kindly gave his life a ransom for his people, for he
had authority and power to lay down his life, and
power to take it up again.  This commandment,
says he, I received of my Father. His propitiatory
death was according to the determinate counsel and
foreknowledge of God, and agreeable to the everlasting covenant, and therefore with his full approbation and free consent.
Christ's atonement was illustrated by the various
atonements under the law, and was the central
point of them. The respective victims were without blemish; were the property of the persons on
whose account they were to be offered; the crimes
they were designed to expiate were first solemnly
confessed over them, and then as having sin transferred to them, they were offered up as the sinner's
substitute, in consequence of which temporary forgiveness was obtained; for these were only shadows
of good things to come, and were offered year by
year continually, but could never make the comers
thereunto perfect, or take away sin as pertaining to




J100       DOCTRZINAL DIFFICULTIES.
the conscience. The law could make nothing perfect, but the bringing in of a better hope did. See
Hebrews x. Atonecment is a declaration of divine
righteousness, and a vindication of Jehovah's justice in condemning and punishing for sin; therefore the act of Phineas, in taking vengeance in behalf of God on daring offenders, is called an atonement for the congregation.  Atonement is designed
as a covering of the guilty soul; whereby their
iniquities are covered, and their transgressions are
forgiven.  When the congregation was numbered,
it was enjoined on every man to give to the Lord
a ransom for his soul; the rich were not to give
more than half a shekel,* nor the poor less; which
was called atonement money, as thereby atonement
was made for their souls. In consequence of which
price, they were covered from the plague to which
they were liable. See Exodus xxx. 12, 16. So
Jesus gave himself a ransom for many: his people
were bought with a price, not with silver or gold,
but with the precious blood of the Son of God, in
whom we have redemption, even the forgiveness
of sins.  By the blessed Jesus, the purity of God's
law was fully approved and eternally preserved, its
righteous claims established and fully confirmed;
- A little over twenty-five cents, and so within the compass
of the poor.




THE ATONEMENT.            101
its tremendous curse was by him endured, and his
people exempted from wrath to come. In him
mercy and truth are met together, righteousness
and peace have kissed each other. He is the true
antitype of the mercy-seat, whom God hath sent
forth to be a propitiation through faith in his blood.
The seat of mercy where Deity appeared propitious, was the cover of, and supported by the ark,
which contained and preserved the holy law which'
men had violated, denoting that the glory of God's
righteous government must be secured before pardoning mercy could be discovered.
To deny the glory and equity of God's law, by
which sinners are condemned, antecedent to the
gospel, is to undermine the foundation of mercy,
and destroy the pillars which support the throne
of rich, reigning grace. The blood of atonement,
sprinkled annually on the mercy-seat by the high
priest, was an acknowledgment of Israel's guilt,
and Jehovah's just authority; and likewise of their
absolute dependence on his voluntary mercy, richly
dispensed and gloriously displayed, consistent with
his infinite hatred to sin and inflexible regard to
impartial justice and punitive equity.
Some represent the atonement of Christ as unnecessary in order to the pardon of sin, the remission
of which is, by them, considered as an act of divine
clemency, without respect had to any merit attend.
9*




102        DOCTRINAL DIFFICULTIES.
ing the sufferings of Christ in the stead of those
whose transgressions are forgiven.  By this many
have been perplexed, seeing such a view of things
evidently tends to lessen the odious nature of sin,
tarnish the lustre of Jehovah's character, and diminish the believer's obligation to Jesus.  We therefore shall consider,
1. It is undeniable that a consciousness of sin
is attended with a fear of punishment in those who
are not favored with a divine revelation. Hence
the apostle, speaking of the heathen world, says,
" Who knowing the judgment of God, that they
which commit such things are worthy of death."
Rom. i. 32.  If punishment be not necessarily
connected with transgression, how could the dread
of suffering, and a conviction of the righteousness
of God in taking vengeance, be so deeply engraven
on the hearts of those who did not know the will
and determination of God, except as inferred from
the natural obligation his creatures are under to
glorify him as their Creator.
No creature can possibly know what originates
in the sovereign will of God, without a divine ievelation; but as the punishment of sin can be
known where a revelation is not possessed, therefore the punishmllrent of sin arises not from  divine
sovereignty, but from the essential purity, dignity,
and rectitude of Jehovah's nature; and hence




THE ATONEMENT.               103
there was a necessity for Christ, as the surety, to
endure the penalty, in order to his people's enjoying a pardon; for sin is so abominable in
God's sight, so contrary to his pure nature, that
punishment for it cannot be dispensed with; a sinner, as such, cannot be safe. Hence, there was a
necessity for Jesus the Saviour to put away sin,
by the sacrifice of himself, to endure the curse,
that his people might be exempted from sin's
demerit, enjoy heavenly blessings, and wear the
celestial crown.
2. Through the sufferings of Christ the essential righteousness of God is discovered, and his
equity in acquitting the believer is thereby evidenced, and on that basis eternally established.
It is Jesus Christ, as a Redeemer, "Whom
God hath sent forth to be a propitiation through
faith in his blood, to declare his righteousness
for the remission of sins that are past," (i. e., the
sins of the Old Testament saints,) " through the
forbearance of God: to declare, I say, at this time,
his righteousness, that he might be just and the
justifier of him that believeth in Jesus." Rom.
iii. 25, 26. If God could with equity have pardoned
sin, and justified criminals by an act of sovereign
clemency, without an  atonement, the death of
Jesus did not render the sinner's acquittal just
and righteous, as the apostle asserts.  But as the




104       DOCTRINAL DIFFICULTIES.
equity of God in justifying the ungodly, depends
upon the Saviour's sufferings, therefore, without
his sufferings there could have been no pardon
of sin granted; for'" all his ways are judgment,
a God of truth, and without iniquity, just and
right is he."  Deut. xxxii. 4.
When we say, God could not pardon sin without an atonement, or that' without shedding of
blood there is no remission," a limitation of Jehovah's power is not intended, nor is it from
thence inferable; for pardon and justification are
not productions of Divine power, but of his will.
Besides, God cannot do what is improper.  He
cannot lie, he cannot deny himself; and of iniquity
he says, "I cannot away with it;" not owing to a
deficiency in power, but the perfection of his purity,
and rectitude of his nature.
3. God's gift of his Son to die for us, is always,
in Scripture, admired as the greatest and most
astonishing instance of his love to sinners, and
considered as a blessing superior to any other conferred on his people. Hence, the apostle infers,
"'if God spared not his own Son, but delivered
him  up for us all, how shall he not, with him,
freely give us all things?" Rom. viii. 32. But if
sinners could have been made happy without
Jesus, if there was no real necessity for his death,
the gift of Christ, by such an awful supposition,




THE ATONEMENT.            105
is diminished in value, and the favor sinks into
the number of non-essentials in point of eternal
felicity.
4. If Divine justice could have dispensed with
the punishment of sin, Christ was so precious to
his righteous Father, and so entirely loved by him,
that it is natural to suppose he would have been
spared; those agonizing sorrows and excruciating
pains, under which he groaned and died, would
not have been, without necessity, inflicted upon the
darling of heaven.  But as sin was placed to his
account, it pleased the Father to bruise him, and
put him to grief; though he pleaded to have the
cup removed, if possible, yet he spared him not.
Now as in every other thing the Father heard
him always, may we not from thence conclude, it
was impossible for the connexion between sin
and suffering to be broken?  Who can attend to
the tremendous language of a sin-avenging God,
saying, " Awale, 0 sword, against the man that
is my fellow," smite him; or seriously reflect on
the doleful groans and bloody sufferings of the Son
of God, in the garden, and on the cross; and
calmly conclude there was no necessity for any
thing of that nature.
5. Those who are redeemed from sin, and reign
with God in heavenly pomp and holy splendor,
ascribe their deliverance and advancement to the




106          DOCTRINAL DIFFICULTIES.
kindness of Christ, and  the efficacv of his sufferings; for with triumphant pleasure  and gratitude
they sing, "Unto him  that loved us, and washed
us from our sins in his own blood, and hath made
us kings and priests unto God and his Father, to
him be glory and dominion for ever and ever.
Amen."   Rev. i. 5, 6.  But how  does the propriety of such acknowledgments appear, if what
Jesus did was not at all necessary to their deliverance'from  sin and advancement to dignity and
delight?   From  the above considerations it appears, there was a necessity for Jesus to die, the
just for the unjust, that he might bring them  to
God.
Some admit the death of Christ to be necessary,
in order to the forgiveness of sins, yet deny him
the honor of properly meriting for his people an
exemption  from  punishment, and  assert that the
eftacy  of his sufferings as ca sacrifice arose entire&y.from  the will and  apf ointrent* of God.  That: This opinion is sometimes advanced by persons who are
the farthest possible from desiring to detract from the glory
of the Redeemer. Let such persons carefully weigh the reasoning of this author, and they will see cause to relinquish their
opinion. In confirmation of his position the following considerations are offered to the reader.
1. Sin cannot be forgiven without a satisfaction to eternal
justice. Justice is an essential attribute of Deity; if its claims
sa'e compromised, the basis of Di-vine government is under,




THLE ATONEMENT.                   107
he became a mediator, surety, and sacrifice on behalf of his people, in consequence of Divine apmined: for "justice-and judgment are the establishment(see margin) of his throne."  Sin has merited punishment; its -wages is
death. The blood of bulls and goats cannot take away sin;
and yet it?must be removed, and blood (i. e., death) is requisite to remove it. -Ieb. ix. 22. "The Lamb of God really
taketh away the sin of the world," and Christ is that Lamb.
iHence, the death of Christ is a REAL sacrifice; i. e., it takes
away sin in virtue of its inherent efficacy; and not merely because it was appointed to do so. "Hlie is the propitiation foP
our Silns."
2. The Prophets taught the reality of his sacrifice.  What
other interpretation can be put on such passages as the following? Isa. liii. 4-6, 8, 10, 11, 12, and Dan. ix. 24. 26. Here
is nothing indicative of the efficacy of his sufferings being derived from his being appointed; but on the contrary, the clearest statements that his sufferings were substitutionary, and his
sacrifice real. True, he was "set forth as a propitiation;" but
his being set forth did not render him such. IHe was set forth
as such, because he twas such, and as the apostle says, for these
two purposes: First, "that God might be just" in forgiving
sin; and Secondly, that he might aloppear just:-" to declare
his righteousness in the forgiveness of sins that are past," and
"that God might be just and the justifier of him  that believeth." Neither of these purposes could have been accomplished if justice had not been satisfied: unless (which will
not be supposed) God should sacrifice his truth by appearing
just, when in fact he was not so. But if justice be satisfied
with the death of Jesus, our position is established; and the
death of Christ was a REAL sacrifice.
3. The New Testament writers are explicit to the same
point.  2 Cor. v. 21: "He made him to be a sin-offering for
tus." Gal. iii. 13: "Christ hath redeem ed us from the curse,



108         DOCTRINAL DIFFICULTIES.
pointment, is undoubtedly evident; but that his
value and worth, efficacy, and merit, arose from
thence, can never be proved. God graciously provided the ransom, on which  account pardon, justification, and the whole of salvation is all of free,
exuberant grace, and mercy. That a person of such
infinite worth and dignity as Immanuel, God's own,
and only begotten Son, should die for sinners, is
an unparalleled instance of favor and love.  It is
the wonder of angels, the terror of devils, and the
joy and triumph of saints.
But it is absurd to suppose his personal dignity to
arise from his debasement, that he became strong,
because help was laid upon him, or that his real
worth arose from  his appointment to ransom  miserable captives, and discharge the debt of prodigal
transgressors. Christ was appointed, and agreed
in covenant to do and suffer what he was under
no natural obligation to perform or endure; and
being made a curse for us." 1 Pet. ii. 24: "Who his own self
bare our sins in his own body on the tree."-iii. 18: " Christ
suffered for sins, the just for the unjust."
The obvious meaning of these passages is, that Jesus endured all that justice required, instead of those in whose place
he stood; and thus secured, for them, exemption from its endurance. If he endured less than this, justice is not satisfied, and the Divine honor is tarnished. If he endured this,
his death was, as we have seen above, a REAL sacrifice.
J. A. W.




THE ATONEMENT.              109
from his native dignity, worth, and ability, arose
his merit and efficacy. To suppose God appointed
his death to be efficacious without real efficacy, or
meritorious without personal merit, is a contradiction in terms, an awful reflection on the Divine
understanding, and an affront to common sense.
Again, if God accepted of the death of Jesus as
meritorious, though it was not so in its own nature,
then might he have pardoned sins by a simple act
of sovereign clemency, without the death of his
Son; for it would surely have been equally just
to have pardoned sin without a sacrifice, as to
remit sin in consequence of that which is, in its
nature, destitute of merit and efficacy.
Once more, if merit and real efficacy arise only
from the Divine appointment, it would have been
possible for the blood of bulls and of goats, or any
other animal, to have taken away sin, if God had
been pleased to have appointed such an end to
have been answered by their death. But the
direct contrary is asserted.'" For it is not possible
that the blood of bulls and of goats should take
away sins;" Heb. x. 4; "' which sacrifices can
never take away sins;" verse 11. It was necessary that the patterns of things in the heavens
should be purified with these, but the heavenly
things themselves with better sacrifices than these.
But now once in the end of the world hath he
10




110        DOCTRINAL D)IFFICULTIES.
(Christ) appeared, to put away sin by the sacrifice
of himself." HIeb. ix. 23, 26. Hie has "'made
peace by the blood of his cross, Col. i. 20, " having
obtained eternal redemption for us," Heb. ix. 12,
" to make an end of sin, and to make reconciliation for iniquity, and to bring in everlasting righteousnless, Dan. ix. 24, with which " the Lord is
well pleased," Isaiah xlii. 21.  Therefore to every
believer Jehovah says, "F Fury is not in me."
Isaiah xxvii. 4.
It is hoped that the above remarks may help
the Christian over the objections made against
the necessity, merit, and efficacy of the Saviour's
death, as an atoning sacrifice, and tend to increase
his knowledge of, faith in, and love to the blessed
Jesus, as able to save to the uttermost all that
come unto God by him.  I should therefore add
no more on the subject, were it not for another
stumbling-block lately thrown in the way of believers, equally, if not more formidable in appearance than the above: which is,
If Christ was a Divine person, he could not
atone for sin, because Deity could not die.
This objection seems intended to draw the unwary Christian into a dreadful dilemma, either to
give up the soul-supporting doctrine of the atonement, or to deny the divinity of the Son of God.
The objection is the more dangerous, as it seems




THE ATONEMENT.        11 1
to look on the doctrine of the atonement with
a smiling countenance.  But, in fact, the design of it is to undermine the real personal
merit of Christ, and place the efficacy of his blood
to the account of God's appointment, as mentioned
above.  The disguised intention of the objection
is this: " Sinners, you must be content with a
finite creature Saviour, or none at all. If Christ
be God, he is too great to do you any essential
service as a Saviour, because Deity cannot die.
Therefore do not think sin is infinitely odious and
hateful to God.  It does not merit infinite displeasure and punishment. If it did, there could
be no infinite satisfaction made to God; for even
supposing Christ to be Divine, his sacrifice could
not be of infinite value, because as a Divine person
he could not die." Let us calmly consider this
objection, and seriously attend to the supposed
dreadful dilemma, in which will be found more
sophistry than sense.
Death always implies a loss of that wherein life
consisted. Death, in the sense we are now called
to consider it, is a separation of the principle of
sensation and influence; thus it is said,'; The body
without the spirit is dead."  Without the soul it
is in a state of total inactivity, incapable of voluntary  motion, and divested of sensation.  Now
though the body only be the subject of death, con



112        DOCTRINAL DIFFICULTIES.
sideredc as a state of inactivity and insensibility,
yet the man is said to be dead, when soul and body,
the constituent parts of humanity, are separated,
although the soul or spirit, distinctly considered
from the body, is not the subject of death. A spirit cannot die, because it is of a simple or uncompounded nature.  There is no part of a soul, from
whence another part can be divided. If a soul can
be so separated, consciousness either does, or does
not, continue in each separate part.  If each part
remain conscious, then are they two souls, or conscious subsistences. If one separated part of the
soul remain unconscious, or in a state of insensibility, wherein does that part differ from matter?
A created spirit might cease to exist, if God so
determined; but die it cannot.  Annihilation is
not death.  What is annihilated has no existence,
but what is dead exists, however its form  be
changed. There is therefore no force in the objection5 Deity cannot die; for as no spirit can die, it
might as pertinently be objected, if Christ had a
soul he could not atone for sin, because a soul cannot die. The death of a spirit cannot be supposed;
yet a man being composed of body and spirit, is
with propriety said to be dead, when matter and
mind, those constituent parts of humanity, are
separated.  Dead saints are therefore said to "rest
in their beds," in respect of their bodies: yet in




THE ATONEMENT.               113
reference to their souls,   each one is walking in
his uprightness."  Death is therefore called a
departure.  " The time of my departure is at
hand."  Now as the Divine and human Spirit of
our Ilmmlanuel ceased to animate his body, the person of the MIediator may as properly be said to
have been dead, as the person of Samuel, David,
or any other.
It may be necessary to observe, that death does
not dissolve the relateon between the body and
spirit, but death consists in a cessation of vital influence, or a removal from the body, for a period,
of the principle of sensation and ainmation.  But
the relative union still continuing, therefore the
spirits of martyrs are represented as concerned
about, and longing for their bodies, which were
killed for the cause of Christ on earth, and at the
resurrection every soul will have its own body.
As through the separation of body and soul, and
the relation between them being undissolved, the
mcan is properly dead, and yet the soul not changed
in its natural powers; so, in like manner, and for
the same reason, it appears the person of the Mediator was really dead for a time, his precious body
not being anciimted by, though related to, his human and Divine spirit.  Yet his death does not
imply the least change or mutability in its Divine
10*




114       D:IOCT:tIiNAL DiFFICULTIES.
nature, nor any alteration in the properties of
his soul.
Agreeably to the above view of things we
are told, that when the beloved disciple saw his
Lord in transcendent splendour and glory, and fell
at his feet as dead, the reviving and compassionate
language of Jesus was, " Fear not, I am the first
and the last: I am he that liveth and was dead d;
and behold, I am alive for evermore, Amen; tand
have the keys of hell and of death." Rev. i. 17,
18.  That he, the first and the last, was dead, is
again repeated in the solemn message sent to the
church at Smyrna. Rev. ii. S. Thus there is no
force in the objection aforesaid; for instead of
Christ's divinity rendering him incapable of atoning for sin, the infinite value attending the sufferings
of his humanity arose from  its union with the
Divine nature, as one person.  By virtue of which
union his blood is divinely precious, and called the
blood of God: like as the spirits under the altar
called the blood with which they sealed their testimony for God, when in the body, our blood.
There is a value attending simple matter, considered as the production of God, who made every
thing very good; yet animated matter is superior
to what is not so, though it were an inferior form;
otherwise a living dog would not be better than a
dead lion, nor the body of a man preferable to a




THE ATONEMENT.              115
bag of sanrc. Animated bodies rise in value and
respect, in proportion to the natural superiority of
the spirits by which they are governed; though
the body of a sparrow is the subject of animation
as much as the body of a man, yet a human body
is of more value than many sparrows. Again, the
importance of actions through the medium of matter
arises from the volitions and influence of the spirit
by which they are performed; were it not so, the
action of a man would not excel those of a monkey.
Moreover, in regard to human nature, there is a
great disproportion in real worth, arising from
internal qualities, or external dignity; for scarcely
for a righteous man will one die, yet peradventure
for a good man, some would even dare to die.
Hence David's adherents said, " Thou art worth
ten thousand of us." How infinitely precious and
worthy then was the Divine Jesus, in whom dwelt
all the fulness of the Godhead bodily.  May every
believer's heart glow with love and gratitude for
him, and say, with unfeigned lips, " Thanks be to
God for his unspeakable gift."




PART II.
EXPERIMIENTAL DIFFICULTIES.
CHAPTER I.
A SINNER )S WARRANT TO APPLY  TO CHRIST.
IT is conmlllon for those who are convinced of
sin, and see the need of salvation, to look for some
good thing in themselves, as the ground of encouragerment for their applying to and closing with the
blessed Jesus.  But finding themselves altogether
vile, sinful, and unworthy, they apprehend it would
be daring presumption, in their present condition,
to trust in, or apply to him  for salvation.  The
stumbling-block, in this case, seems to arise from
a mistaken  apprehension,* accounting that which' There is another misapprehension, the correction of which
may relieve the perplexity of the persons in question. They
confouncl Christ, the Messiah, with simple Deity; and as God
" cannot look on iniquity with allowance, they draw the same
conclusions respecting Christ. But Christ, though truly God,
is not snerely God. To God the sinner needs a mnedlizm of approach;-not so to Christ, who is, in one person, God and
(116)




WARRANT TO APPLY TO CHRIST.    117
supports a person's right to come to Christ as synonymous with, or equivalent to, what evidences an
interest in him; or, in other words, persons want
to know that they are really converted before they
dare apply to Jesus.  What greatly tends to entangle and retard the progress of such souls, are
certain injudicious and dangerous maxims relating
to experimental religion.
First. Some suggest, that it is not the duty of
unconverted people to pray. Now if so, in order
to a conviction of prayer being a duty, the prayerless person, even while continuing so, must have
evidence of a conversion to God, which is absurd.
Though Peter perceived that Simon the sorcerer
was in the gall of bitterness and in the bond of
iniquity, yet he directed him to penitence and
prayer. It is evident there can be no gracious
acts, but in consequence of gracious principles;
yet it is equally evident that gracious principles
man. To him the sinner may approach as a sinner. To the
Father, no man can approach but by Christ; but to Christ the
sinner may come immediately. True, Christ infinitely hates
sin, and hates it in the applicant; but he is the friend of the
sinner, and to him the sinner may come confidently. And
every sinner may do so; for the warrant of an approach to him
is not any merit in the applicant, nor any knowledge of the
divine purpose to accept him in particular; but it is the
invitation given to all, and a knowledge from divine declarations, of a purpose to receive ALrL WHO APPLY.  J. A. W.




118      EXPERIMENTAL DIFFICULTIES.
cannot be discerned but by gracious acts; there.
fore such acts must necessarily precede, or be prior
to the discernment of spiritual principle.  It is
therefore impossible for any man to know or to
feel himself to be the subject of grace while he is
prayerless, or to have the least evidence of his
relation to Christ, without a reliance upon him
and delight in him.
To assert, therefore, that persons are not to
pray till they are converted, is dangerous and
absurd. Dangerous, as it leads to a state of deception, and is the very essence of pharisaism; for
such as think themselves converted before they
come to Christ, by penitential prayer and faith,
found their hopes on self-righteousness: the secret
language of their deceived hearts is, " God be
thanked I am  not like other men," stand by,
thou unconverted sinner, I am holier than thou.
Such do not go to Chirst as a trembling criminal,
but a confident convert; not as an undone sinner,
but a self-admired saint.  And such a representation is dangerous, as it tends to keep a carnal
mind in profound and fatal peace; for such a man
lives without prayer, and consequently without
God, yet his conscience does not, cannot accuse
him with the neglect of duty. If he ought not to
pray, an aversion to prayer is not criminal, but
commendable; for surely a person is to be comr




WARRANT TO APPLY TO CHRIST.    119
mended for being averse to what he ought not to
do. If it be said, that unregenerate men ought
not to pray, because while in such a state they
are incapable of spiritual actions, such objectors
ought to point out what duties the unconverted
can perform acceptably, or allow that they are not
bound to the performance of any. And if not under obligation to obedience, they are not chargeable with sin, and consequently are not exposed to
punishment; for whoever are not culpable, need
not fear the Divin  displeasure.  But God has
said he will pour out his fury on all them who
call not on his name.
It is shocking to think that any poor sinner
should be taught to consider himself exempted
from an acknowledgment to God for the mercies
he enjoys, and likewise from an application to him
for present or future favors. Besides, it is absurd
to assert, that a person ought not to pray until he
feels himself converted, for it is much the same as
saying a man ought not to ask for guidance until
he knows he is right, nor seek for a cure till he
feels himself healed.
Second. Another stumbling maxim is, No man
can be the subject of genuine repentance till he
he beholds by faith the Redeemer as dying for his
transgressions, or at least have hope that his sins
are forgiven himn. A poor wounded sinner, not




120      EXPERPIMENTAL DIFFICULTIES.
being so favored, is thereby taught to consider
the way to the Saviour as barred against him;
yea to conclude it would be an affront to the Lord
for him to pray, "take away all iniquity;" or
so much as to cry, "God be merciful to me a
sinner!"
But is it not strange that a person cannot be
sorry for a fault till he hopes he shall not be
punished; nor sincerely beg for a favor till he enjoys it? How shall a person while he is in a state
of impenitency, know that Christ died for him in
particular? There is nothing in Scripture to encourage an impenitent sinner to believe that he is
in a safe condition, but the very reverse is plainly
and awfully expressed,;" Thou, —after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath and revelation
of the righteous judgment of God." Rom. ii. 5.
" For except ye repent, ye shall all likewise perish."  Luke xiii. 3.  "If we confess our sins,
God is faithful and just to forgive us our sins;"
but the sense of no Scripture is, if God will give
us assurance, or hope of a pardon, we will be
faithful and just to acknowledge our offences.
If there be no true repentance till the soul behold by faith the Redeemer as dying for its sins,
then are we presented with a strange view of an
impenitent believer, one who believes his sins are




WARRANT TO APPLY TO CHRIST.         121
pardoned, for the commission of which he was
never sorry! The Scriptures represent the nature
of repentance and faith, and the connexion between them, as the very reverse of these raw and
rash assertions.  " Repent and be converted, that
your sins may be blotted out when the times
of refreshing shall come from the presence of the
Lord." Acts iii. 19.  Repentance towards God
and faith towards our Lord Jesus Christ are subjects so important and comprehensive, as to include the substance of the great apostle's ministry: the necessity of repentance in order to the
hope of pardon through faith in the blood of Jesus,
he constantly testified both to Jews and Greeks.
Acts xx. 21.
Christ is exalted to give first repentance; and
then remission of sins to Israel. Acts v. 31. Pardon of sin is never, in all the Scripture, declared
as belonging to the impenitent, but its uniform
language is agreeable to the solemn assertion of
the Son of God;. "Except ye repent, ye shall all
likewise perish."  Luke xiii. 3. 5. Therefore, the
belief of a pardon is not prior to repentance; for
repentance, indeed, implies knowledge of, and belief in the righteous and holy nature of God and
bis law, and a persuasion of personal criminality,
as represented in the word of God. It consists in
a puLngent sense of the evil of sin;-a loathing and
1




122     EXPERIMENTAL DIFFICULTIES.
hearty forsaking of it; and humiliation for it;
joined with a justification of the righteousness of
God in passing sentence on the guilty criminal.
Repentance, therefore, implies the primary actings of faith, and is the immediate effect of grace
in the soul; but the first actings of faith are not a
believing the person is pardoned. Nothing can be
more false than that an impenitent person has
a revealed  right to pardon; if he ought to believe he is pardoned before he repents, then he
ought to believe a lie. But the most firm, hearty,
and constant belief of a falsehood will never make
it a truth. To suppose a person to believe in Christ
as a dying Saviour, without repentance, is the
mnme as supposing a man to need a physician, and
long for a cure, while he is whole. But that such
need not a physician, but they that are sick; see
MlIatt. ix. 12.
It is impossible that a faith can be right, which
springs from an impenitent heart, and which consists
in believing that to be a fact, of the truth of which
there is no evidence.  If such a faith be not genuine, how can a false faith produce true repentance? RLepentance is proved to be of a genuine spiritual nature, by its continuance and increase, when
the fault repented of is remitted. But the conviction of blame does not spring from a forgiveness
of the crime.  Le-gal repentance, or the terrific




WARRANT TO APPLY TO CHRIST.    123
operation of the law on the conscience without the
grace of the gospel, arises from the sense of dan..
ger, and is continued and increased only by the
fear of punishment; therefore, when danger disappears, and self is supposed to be safe, such a
repentance immediately dies, the idea of danger
being its sole support. But true repentance arising
from a change of heart, a new and holy principle,
and consisting in an aversion to sin, considered in
its power and polhltiof n, as well as its punishment,
therefore, a sense of pardon, though it does not
give existence or being to repentance, greatly increases a godly sorrow for sin, the evil of which is
more deeply impressed on the mind from a view
of the Saviour's sufferings, and the infinitely amiable character of God as a righteous lawgiver and
loving Father.
Such a view melts the soul into evangelical sorrow for sin, and inflames the mind with indignation
against it, and a vehement desire after its total
destruction; called by the apostle revenge. 2 Cor
vii. 11.  When God pours on his chosen the
spirit of grace, he first convinceth the soul of sin,
and is then to his people a Spirit of supplication;
and such suppliants, saith the Lord, shall look upon
him whom they have pierced, and they shall mourn
as one mourneth for his only son. Zech. xii. 10. The
language of the true penitent, under the cnjoy



124      EXPERIMENTAL DIFFICULTIES.
ment of a full pardon, is beautifully set forth in
the following lines of Watts:
Whilst, with a melting, broken heart,
My murdered Lord I view,
I'll raise revenge against my sins,
And slay the murderers too.
Third. It is frequently asserted, that a true faith
in Christ is inseparably connected with the knowledge of an interest in him, or that there can be
no proper believing in Jesus without considering
him as a person's own.  This has proved a stumbling block to many; for as common sense suggests the absolute necessity of evidence, in order
to support a claim, and the soul before it goes to
Christ not having that evidence, it therefore is
discouraged from applying to him, till proof of an
interest in him appear. Laboring in vain for marks
and signs, as evidences of their belonging to Christ,
in order to warrant or encourage their application
to him, they conclude there is no hope, they are
none of his chosen and redeemed, &c.
But there is no doctrine contained in the gospel,
nor even any threatening in the law of God, which
is a bar to an undone sinner's coming to Christ for
salvation.   Their right to come to Christ, does
not in the least depend upon, or arise from, a
prior knowledge of interest in special blessings, or




WARRANT TO APPLY TO CHRIST.    125
feeling themselves the subjects of supernatural
principles.  Such experience, is obtained only in
consequence of believing in or receiving Jesus the
Saviour; for he who believeth not, is declared to
be under condemnation;-the wrath of God abideth
on him.  To attempt, therefore, to define as some
do, who ought, and who ought not to return to
God by Christ, is daring presumption, and tends
to discourage the soul, and rivet the fetters of guilt,
where a sense of meanness and misery prevails,
and in others, to encourage self-righteousness, by
establishing the idea of previous fitness in order
to salvation.
If any one should ask, Have I a right to apply
to Jesus the Saviour, simply as a poor, undone,
perishing sinner, in whom there appears no good
thing?  I answer, Yes; the gospel proclamation
is, "' Whosoever will, let him take the water of
life freely." Rev. xxii. 17.  "Unto you, 0 men,
I call; and my voice is to the sons of man."
Prov. viii. 4. The way to Jesus is graciously laid
open for every one who chooses to come to him.
I-is arms of mercy are expanded to receive the
coming soul.  Fear not, poor sinner, to approach
him, lie will not, on any account, cast thee out.
John vi. 37.  He does not receive with reluctance; no, it is his joy, it is his delight to save to
the uttermost all that come unto God by him.
11'




126     EX'PEPRIIENTAL DIFFICULTIES.
His endearing invitations to poor heavy-laden
sinners, his melting expostulations with them,
and gracious reception of them, are left on record
as the warrant, and for the encouragement of sinners; therefore, the worst of such, even the vilest
of the vile, may come to him for salvation. However remote you are, however great the distance
from him, he kindly invites you to view him  as
the almighty Saviour; saying, 1" Behold me; Behold me!" Isaiah lxv. 1.  " Look unto me, and
be ye saved, all ye ends of the earth; for I am
God, and there is none else." Isaiah xlv. 22.
The gracious grant is indefinite; —the way to
Jesus is open and free to twhosoever will, without
exception; nothing that God has done or said, is
an obstacle.
To infer that personal unworthiness, or any
scriptural doctrine, is a bar in the way to Jesus,
is either the effect of strong temptations, or owing
to the want of attention to the grace of God displayed in the gospel. There is no bar in the sinner's way to the Saviour, but what arises from a
carnal heart; such as impenitency for sin, an
attachment to self-righteousness, and an aversion
to the perfections of God and his sovereign methods of grace.
But let it be observed, that a grant to come to
Christ does not support a claim, or give a right to




WARRANT TO APPLY TO CHRIST.            127
conolude they shall be saved by him.  No, such a
conclusion is only inferable from our having really
believed in his name; a right to go to Christ is
no proof we have done so.*   What evinces a person's being a true believer is quite distinct from
what warrants his applying to the Saviour: the
latter arises from  what God in his word says to
him; the former appears from  the change which
is wrought in him. To put persons, therefore,
upon  examining  themselves whether they have
faith, before they believe, is extremely injudicious;
and to encourage professors in the persuasion they
are believers, without Scripture evidence of an
internal change, is awfully dangerous.
It would be a great advantage to the discouraged, as well as to the presumptuous, to have right
ideas of what it is to believe to the saving of the:' These two things cannot be too clearly distinguished.
Many, perhaps, perish through confounding them. Ascertaining that they have the wuarrant to apy2ly to Christ, they
rest satir ed without actual application; and yet take to
themselves the consolations which belong only to those who
have applied. Let the reader take the following illustration
of the case: I receive a card of invitation to a sumptuous
entertainment; and this card is my warrant for attending it.
But I may have this warrant, and yet never participate in
the provisions of the feast;-these a-re for those only who go
to it. I must go to the entertainment, and then the invitation
I have received insures for me a participation of the provisions.
J. A. w.




128      EXPERIJMENTAL DIFFICULTIES.
soul. Faith is a belief of the Divine testimony.
For he that believeth not, maketh God a liar.
Faith in Christ is a crediting what the Scriptures
assert concerning him; which may be comprised
in the following three things; That he is,-whhat
he is,-and whose he is.
The first is absolutely necessary; for, saith
Jesus, " Except ye believe that I am he," viz. the
real and true Messiah, the promised Saviour, " ye
shall die in your sins." But it is not enough to
believe this, which wicked men may do; Simon
the sorcerer did, and devils believe it and tremble.
These evil spirits knew him to be Christ the Son
of the living God. Luke iv. 41.
But true faith consists in believing likewise,
what he is.  Truths, respecting his person, offices,
works, and relations, may be assented to by such
as have no faith in his excellency, but have an
enmity against what he is.  But to them that believe Christ is precious; he is declared to be the
chief among ten thousand, and altogether lovely.
His personal qualities, with the nature and design
of his work and offices, the real Christian believes.
He gives credit to the Divine testimony, not only
in respect of its reality, but likewise its holy
nature and spiritual tendency.  The tidings concerning the person of Christ, and his infinite fullness of merit and grace, are declared to be good,




WARRANT TO APPLY TO CHRIST.        129
as well as true; and the renewed soul believes
them to be so, even the only satisfying portion
that an immortal mind can possess, He receives
them as every way suited to his present circumstances, as guilty and impure; being divinely
adapted to render him holy and happy for ever.
This is what the Scripture calls an embracing,
when true faith is the subject under immediate
consideration. See Heb. xi. 13.
Saving faith is differently denominated in Scrip.
ture, but always exactly corresponding with the
various representations of Christ in the gospel. Is
he lifted up as an object to be beheld? Believers
"look to him" as the wounded Jews did to the
brazen serpent lifted up in the wilderness for their
relief.  Is he a " gift?" Faith as such "receives"
him.  As he is called the " bread of life," believing is termed an "eating or living upon" him.
Considering him as a support, faith is described as
a leaning upon him.  He is called a faithful friend;
and faith is then denominated a "' confiding or trusting" in him.  He is set forth as a " refuge," and
faith is then termed a " running or flying" to him
for safety.  He is represented as the husband of
his people, and then their faith is called giving
themselves to him.
Many more instances might be produced of the
diversification of believing in Christ, according as




130      EXPERIMENTAL DIFFICULTIES.
its object is represented; for the purpose of setting
forth the various infinite blessings in him, and bene.
fits flowing from Him, who is the real believer's all
in all.  But I hope the abOve few instances may
suffice to illustrate the true Christian's belief in'
Jesus respecting what he is; with which faith salvation is inseparably connected in the Scriptures
of truth.
As to faith in the third sense, i. e. Whose he is:
Faith, or believing in the last sense, if right, must
be founded on the Divine word as well as the former; for that must sink which has not " Thus saith
the Lord" for its support. If faith be a belief of
the Divine testimony, then the grand inquiry ought
to be, who the Scriptures declare to be interested in
Christ? To enforce the solemn inquiry, and lead to
solid satisfaction in a manner so infinitely important,
we may observe two things, which will readily be
granted by every person of common understanding.
1. All men are not savingly interested in Christ,
for some are declared to be none of his.
2. No man is described as belonging to Christ
by his personal name, situation, profession, connexions, or descent.
Who then have a right, according to Scripture,
to conclude Christ is theirs, and they are his?
Some reply, Christ belongs to those who believe
themselves savinglly  interested in him.  But the




WARRANT' TO APPLY TO CHRIST.    131
query -returns, On what is such a faith or belief.
founded?  If their right to Christ arise from believing him to be theirs, they had no title to him
before they so believed; therefore the thing was
false when they first believed it true; and it is
very extraordinary indeed that a falsehood should
become a truth, by its being confidently believed,
or industriously propagated.  Faith makes no alteration in the nature of the thing believed.  What
is true does not become false because it is discredited. Nor is it possible that a lie should change
its nature, and become true, however a person may
strive to keep up a firm persuasion of its being a
truth, and labor against doubting its reality.
It might be happy for such professors, whose
faith is founded on falsehood, if they could be made
ashamed of their assurance, by a deep conviction
that they believe a lie, and rejoice in a thing of
nought.  2 Thess. ii. 11; Amos vi. 13.  In this
condition, those most certainly are, who believe
Christ is theirs without any Scriptural evidence to
support the persuasion.  But alas! the bands of
such are generally made strong by the joy that accompanies their confidence: for they apply to
themselves the promises of salvation, and think it
would be a sin to doubt of their safety, and a much
greater to cast away their confidence, which they
apprehend will meet with a great recompense of re



1-32      EXPERIUMIENTAL I)ITFICULTIES.
ward. Such despise all evidences of a change of
heart, and of the disposition of the soul, as legal
and low: the maxim  is, The weaker the evidence
the stronger the faith.
Some of the class referred  to have defined faith
to consist in a believing that Christ died for my
sins.  Such a definition, to be sure, is consistent
enough with the sentiment of universal redemption.  For all who believe that doctrine must have
such a faith, unless they should doubt their being
of the human species. But if this sentiment be
granted, the salvation of no man can be inferred
from an interest in the Saviour's death, because
those in hell (if it be allowed any of the human
race are there) may with  as much truth  as those
in  heaven, say, Jesus loved me and gave himse7f
for me.  Such a faith is, therefore, destitute of
evidence of a saving interest in Christ.*
Others have asserted that faith is a believing; The belief that Christ died for my sins in particular corresponds with Universalisin, for all Universalists must believe
that Christ died for their sins in particular. And if any sinners of the human race are in the world of misery, they too,
may, if Uriversalism be, on this point, correct, believe that
Christ died for their sins in particular. Hence, the belief
that he so died for my sins does not secure my salvation; for
soine who are not saved, may believe the very same, and hence
I may be lost as well as they. This faith, then, is not that
which saves the soul.                         J. A. w.




WARRANT TO APPLY TO CHRIST.   133
Christ to be a person's own.  Be not discouraged,
ye seeking souls, with the boasted attainments of
such believers as aforesaid, who glory in their
freedom from doubts about their soul's salvation.
You have a more sure word of prophecy, to which
ye do well to take heed, as to a light shining in a
dark place.  God has given, in his word, a full
description of all those who are interested in
Christ, and are, as such, heirs of his salvation;
and those who answer the description have a right
to conclude, that through the grace of the Lord
Jesus they shall be saved. Those who have not the
spirit of the Lord Jesus Christ, however they may
make their boast of God, as the carnal Jews did,
are none of his.  Rom. viii. 9.  "They that are
Christ's have crucified the flesh with the affections
and lusts."  Gal. v. 24.  They give full consent
to the death of sin, and heartily cry respecting all
their iniquities, Away with them, crucify them.
They wish every sin to be the object of universal
contempt, and would gladly put them to open
shame.  They account them the worst enemies to
God and their souls; and such is their enmity against
those grand deceivers, that nothing can satisfy them
short of their total destruction.
The Spirit of God in the word, in describing the
character of real saints, beareth witness with our
spirit which are conscious of a real change, Ithat
12




134      EXPERIMENTAL DIFFICULTIES.
we are the children of God; and if children, then
heirs; heirs of God, and joint heirs with Christ."
Rom. viii. 16, 17. Therefore, "he that believeth
on the Son of God, hath the witness in himself."
That is, he is conscious of the acts of his own
soul, that they are in nature and kind, however
they are deficient in degree, what the people of God
in the Scriptures are described by.
Every Christian, therefore, habitually believes
that such persons as answer to the description of
saints, whether themselves or others, shall have
everlasting  life, and that none but such shall
be saved.  He that believeth not God, hath made
him -a liar; because he believeth not the record
that God gave of his Son.  "And this is the record, that God hath given to us eternal life, and
this life is in his Son." 1 John v. 10, 11. There
is a cordial believing in Christ respecting both,
that he is, and wvhat he is, and likewise respecting
whose he is, in reference to the true character
of those interested in him, before the believer
may be fully satisfied respecting his own personal
claim to Christ.
Paul, writing to the saints at Ephesus, and
speaking of himself and others who trusted in
Christ, adds, "qIn whom ye also trusted, after that
ye heard the word of truth, the gospel of your salvation.  In whom  also after that ye believed, ye




WARRANT TO APPLY TO CHRIST.    135
were sealed with that Holy Spirit of promise."
Eph. i. 13. The saints were not confirmed in their
personal interest in the promises, till after they
trusted, or believed in Christ.
Another apostle, in a letter to the people of God
in general, says, "These things have I written
unto you that believe on the name of Son of God;
that ye may know that ye have eternal life, and
that ye may believe on the name of the Son of
God."  1 John v. 13.  He had in the letter laid
down several marks, by which the saints are distinguished from others; such as obedience to God,
hatred to sin, and love to the brethren; and hereby
(says he) we know that we know him.  1 John
ii. 3. The weak among them, whom he called
little children, he was confident, from the appearance of real holiness in them, were in a happy
and safe condition, having their sins forgiven for
Christ's sake. Yet these were not fully confirmed,
though they had believed to the saving of the soul;
therefore, what he had wrote for their serious consideration, was in order that they might be assured
of eternal life, being included among those of whom
he speaks in the preceding verse, " That have the
Son."
He supposes some professors might "believe
without evidence," and boldly say, " we have fellowship with God." 1 John i. 6. Says another




136      EXPERIMENTAL DIFFICULTIES.
c" I know him;" chap. ii. 4; A" and abide in him,"
verse 6.'"I love God;" chap. iv. 20.  Yea, he
supposes some professors might boast of having
attained to sinless perfection; chap. i. 8 But without any ceremony he pronounces all those who
claim a title to salvation, without evidence of sanctification, to be self-deceived, and strangers to God
and -truth. Chap. i. 6; ii. 10; iv. 20.
Every true Christian is possessed of what Jesus
terms an honest heart. Luke viii. 15. They would
not, they dare not claim, or take possession of what
is not their own; they are persuaded that those who
do, will be rejected at last, and made ashamed of
their hope and presumptous persuasion. A God
of truth can never require any man to believe a
falsehood; nor even any thing relating to a fact
which is unrevealed.  For instance, he requires
men to believe there are three that bear record in
heaven, and that these three are one; and the union
of two natures in the person of Christ.  But how
these are one, being not revealed, is neither the
object of faith, nor the subject of human understanding.  The support of faith is the authority
of God.  Hence the Scriptures are called " the
faithful word,"  Tit. i. 9; " the true saying of
God."  Rev. xix. 9.  "And this is a faithful saying," (to be depended upon as an established fact,)
" and worthy of all acceptation," (being fully




WARRANT TO APPLY TO CHRIST.    137
proved to be infinitely good as well as true,) A" that
Christ Jesus came into the world to save sinners."
1 Tim. i. 15.
Faith therefore includes not only an assent to
gospel truths, but a persuasion of their infinite
worth and transcendent glory; and personal interest therein ariseth from the evidence of having
received the truth in the love of it; for faith, objectively considered, or as it respects the things
believed by the Christian, is the compendium, or
substance of things hoped for, as published in the
glorious gospel of the grace of God. Faith, subjectively considered, consists in the evidence of
things not seen by the carnal mind, or corporeal
eye.  ileb. xi. 1. These hidden realities, though
concealed from the wise and prudent, are revealed
unto babes.  Matt. xi. 25.  Every one who really
receives Christ Jesus the Lord, to them he gives
power, or authority, to become the sons of God,
even to them that believe on his name.  However
weakl their faith may be, they are possessed of that
which in its own nature is an evidence that they
are born not of blood, nor of the will of the flesh,
nor of the will of man, but of God.  John i.
12, 13.
But though every heaven-born soul is the subject of what evidences a relation to God, he has
not always light enough to discern it.
12*




138       EL XPERIMENTAL DIFFIOCULTIES.
Besides, a view of the depravity of his heart
frequently fills him with fear that he is not passed
from death unto life.
Such persons are referred to the following
chapter.




THE NEW BIRTH.             139
CHOAPTER II.
CONCERNING THE NEW BIRTH.
SOME gracious people are greatly discouraged
because they cannot ascertain the time when they
passed under such a change. They are persuaded
of the truth, and are convinced of the propriety of
the Lord's solemn asseveration, "Verily, verily, I
say unto thee, except a man be born again, he cannot see (enter into) the kingdom of God."  John
iii. 3. But not knowing the time when they were
born again, and perhaps, through confused ideas
of what is intended by the term, they are kept in
a state of uncomfortable suspense, and their progress in vital religion is retarded, not knowing how
to determine whether they are, or *are not, born
again. To such persons I would propose the following considerations:
Do you know the exact time of your natural
birth?  None do from their own knowledge and
memory; and though some cannot even obtain information on what day, or even in what year they
were born, yet they do not doubt of the fact. As
effects in natural things lead back to their respec



140      EXPERIMENTAL DIFFICULTIES.
tive causes, and are infallible proofs of their reality,
so it is in spiritual affairs. In this manner we are
taught in Scripture to proceed, in order to gain
assurance respecting facts which fall not under
immediate personal observation.  Saith the apostle,
"every house is builded by  some man;"  and
as every structure is proof of human agency, so
saints being God's workmanship, created anew in
Christ Jesus, and habitations of God through the
Spirit, the nature of the change produced in them
proves Jehovah to be its author. Heb. iii. 4.
The great inquiry should be, Whether we are
the subjects of the heavenly birth or not? for the
time when, is an immaterial circumstance. As it
is not necessary to know the time of your natural
birth, in order to prove your proper humanity,
neither is the knowledge of the time of your spiritual birth at all needful to evidence your true
Christianity; the change may be evident, though
the time when it commenced be uncertain.
To know whether a person is born again, it
should be considered that the work of the Spirit
of God upon the soul, whereby sinners are denominated new creatures, is set forth by figurative
language. As there are new principles or dispositions produced, it is called a creation.  " Created
in Christ Jesus." Eph. ii. 10. As it bears resemblance to procreation, it is therefore called a regeneration and a new birth.  These terms are used




THE NEW  BIRTH,            141
for the purpose of illustrating its nature, the evident and plain import of which are to point out,
that a person who is the subject of such a gracious
change, feels and views himself to be in such circumstances, in a spiritual sense, as resemble the
natural condition of an infant; for such persons
feel themselves feeble and forlorn; they are convinced of their utter inability to provide for the
least of their numerous wants, or even to describe
them: like a new-born babe, they desire the sincere milk of the word, which they relish, and are
nourished by. They are dependent entirely on
the Lord's care and kindness, who loves them,
deals tenderly with them, feeds them with what is
convenient for them, as they are able to bear it,
clothes them with the robe of righteousness, and
garments of salvation. He teaches them, gradually, the things relating to  the kingdom  of
grace into which they are brought, and of which
they are naturally ignorant; for " they shall all
be taught of God, from the least of them to the
greatest of them." Isaiah liv. 13. As they have
a disposition for spiritual activity, so the Lord
increases their strength, takes them by the hand,
teaches them  to go. Hosea xi. 3.  As they
grow in acquainanece with their heavenly Father,
and the household of faith, they feel a love to
God, a fear of him, have their dependence upon
him, and are desirous of his presence, protection,




142      EXPERIMENTAL DIFFICULTIES.
and guidance. They love all the people of God,
and those the best who, as they think, most
resemble him.
Those, therefore, who are thus dependent upon
God, and have a relish for Divine things, or dispositions towards God of a filial nature, have the
evidences of being born again, having been brought
with godly simplicity to receive the kingdom of
heaven as a little child. Luke xviii. 17.
The feeble and forlorn condition of the Jews,
when God first entered into covenant with them,
and they became his special property and care, is
illustrated by an infant, in the most deplorable
condition. Ezek. xvi. So the spiritual experiences
of his people, both sorrowful and sweet, are represented by the metaphor of a helpless infant, under
the kind care of its loving, compassionate, and
prudent parent.  Such bear the likeness of their
Father God.  As by their first birth they partake
of the image of the earthly, so by their second
birth they are made partakers of the heavenly;
for that which is born of the flesh, is flesh; and
that which is born of the Spirit, is spirit. John
iii. 6. They that are born again, love what God
loves, and hate what he abhors, which gradually
increaseth as they grow in grace to maturity, as
perfect men in Christ Jesus. A holy disposition
is therefore an infallible proof of a heavenly
descent.




SPIRITUAL JOYS.            143
CHIIAPTER  III.
SPIRITUAL JOYS.
MANY Christians are discouraged on account of
not having been favored with such strong consolations as others speak of; and some are stumbled
because of the short duration of their joy; and in
both the above cases perplexities arise about the
real difference between false and true pleasures
attending religion. Such persons should consider,
that it is not the height of consolation, nor the
length of its continuance, which proves it genuine.
Some of the Galatian church, of whose gracious
state the apostle was in doubt, spoke of great
blessedness. Gal. iv. 15.  The Israelites sang
God's praise with great delight at the Red Sea,
but soon forgot his works, and rebelled against his
authority; the stony ground hearers received the
word with joy, but not having depth of root, when
tribulation came for the word's sake, their pleasure and profession died. Even Herod heard John
with gladness, yet clave to his sins; and Ezekiel
was a pleasant song to many of his hearers who
took no delight in obedience to God.




144      EXPERIMENTAL DIFFICULTIES.
Some may hold fast their self-deception, and go
down to hell rejoicing in a thing of nought; for a
hope of deliverance from punishment cannot fail
to give pleasure; and while the pleasing expectation is supported, the degree of consolation arising
from a false hope may be equal, yea, superior to
what is produced by a good one. Such not knowing their own hearts, and the infinite evil of sin,
are not plagued like other men. Psal. lxxiii. 5, 14.
We ought seriously to consider from what our
comforts spring, and in what they terminate, in
order to know and judge of their true nature and
kind: false comforts frequently arise from a partial view of God's salvation. An unsanctified soul
will rejoice in the hope of a deliverance from the
punishment of sin, simply from the principle of
self-love. But mere safety does not satisfy the
truly gracious; all such likewiseiwant to have the
power of sin subdued, and the pollution of sin
removed; their habitual prayer to God is, " Take
away all iniquity, and receive us graciously."
Hosea xiv. 1, 2.
Pleasures arising from a prospect of freedom
from sorrow, may be where sin maintains a full
dominion; " I shall have peace, though I walk in
the imagination of mine heart, to add drunkenness
to thirst." Thus he blesseth himself in his heart,
when he heareth Jehovah's tremendous curse.




SPIRITUAL JOYS.            145
How awful is Heaven's language to such a daring
deluded sinner! "The Lord will not spare him,
but the anger of the Lord and his jealousy shall
smoke against that man, and all the curses that
are written in this book shall lie upon him."
Daut. xxix. 19, 20.
False joy sometimes arises from the manner of
relief being brought to the mind; but true pleasure
springs from the matter applied, or the nature and
suitableness of truth discovered.  The suddenness of relief is only a circumstance in itself, and
yet some build their hope of salvation upon it;
but those who infer that such impressions are all of
God, and absolutely safe, forget that Satanical influences are compared to darts: on the other hand,
some unmercifully censure every extraordinary
relief as diabolical.  But times of dreadful temptations and overwhelming sorrows are periods which
will not admit of delay; and when viewed in that
light, it is no wonder the soul with holy vehemence
should cry, "make haste, make no tarrying, Oh
my God."  And, is it a wonder that God should
hear prayer, or be found a present, yea, a very present help in time of trouble? If not, why then
should such appearances be opposed or doubted?
The Lord flies on the wings of the wind for the
help of Jeshurun, and may he not avenge his own
elect, who cry unto him day and night, and that
13




146      EXPERItMENTAL DIFFIICULTIESJ
speedily, though he may seem to bear long with
them; for as he sendeth forth his commandment
upon earth, his word runneth very swiftly? Yea,
he says, "Before they call, I will answer: and
whilst they are yet speaking, I will hear." Isaiah
Jxv. 24. Daniel found this promise verified in
his experience; for while he was speaking in prayer,
Gabriel being caused to fly swiftly, touched hinm,
and told him, that at the beginning of his supplication, the commandment came  forth, in obedience to which he appeared in his favor. Dan.
ix. 21, 23.
Those, therefore, are not to be censured or discouraged, who have found that ere they were aware
their souls were made like the chariots of Aminadab; provided their hope leads to holiness, and
their peace and pleasure terminate in purity. Many
christians have reason to admire the speedy manner in which the Lord has relieved them, when
their prospects were dismal, and their souls with
horror stood trembling on the brink of eternal
woe; like a poor criminal at the fatal tree, expecting every moment to launch into eternity, but
who is happily prevented by the sudden arrival of
a reprieve or a pardon from his gracious sovereign.
He admires and is thankful for the speed with
which the joyful message came. Notwithstanding
which, he does not consider the manner of the




SPIRITUAL JOYS.              147
messenger's arrival; but the tidings brought are
the principal spring of his joy, and the only
foundation of his present security.  The posts
which carried the cruel edict from  the Persian
court, to destroy the Jews in every province were
hastened by the king's commandment, as well as
those despatched  in their favorn, therefore, the
monarch's intention was not from thence discoverable.  The speed with which a message is carried does not prove it to be of a favorable nature,
nor does it so much as demonstrate firomn or to
whom it is sent.
Neither does the manner in which any portion
of Scripture is brought to the mind, determine its
being the language of God to that person in parti.
cular; the mere mode of impressions is not essential to spiritual comfort, conviction, or instruction.
Yet many are encouraged or cast down more from
the mnannr in which impressions are made on their
minds, than from the matter expressed, or the nature and tendency of truth contained in the Scriptures. A genuine hope in God, or the enjoyment
of pardon, is ever accompanied with self-diffidence;
such as are so favored, rejoice in Christ Jesus, and
put no confidence in the flesh.  Sacred pleasure is
not only incomparably superior, but of a nature
opposite to levity and carnal security; fervent love
to God will be excited and promoted by it. I willS




148     EXPERIMENTA.L DIFFICULTIES.
says David, love the Lord, because he hath heard
my supplication; and of Mary it is said, she loved
much because much was forgiven her. It invigorates repentance; " they shall look upon me whom
they have pierced, and mourn," yea, "shall be
ashamed and confounded when I am pacified towards them, for all that they have done, saith the
Lord." It promotes humble, cheerful, and universal obedience; the language of such a soul is,
"' What am I? or what was my father's house,
that thou shouldst bring me hitherto? How is
it, Lord, thou shouldest thus manifest thyself!
What shall I render unto the Lord? I will run
the ways of thy commandments. Bless the Lord,
O my soul."
In regard to those who are distressed about the
fluctuation of their enjoyments, it may be a relief
to their minds to consider that God " went up from
Jacob, in the place where he talked with him."
Gen. xxxv. 13. David's mountain stood strong, but
when the Lord hid his face, he was troubled. Permanent joy is not to be expected in this world,
but is reserved for the next. What God imparts
now, is designed to encourage and forward the
christian in his duty, and thus to profit rather
than to please.  The shorter our present comforts
are, the oftener should we apply to the God of all
consolation for the renewal of them; saying with




SPIRITUAL JOYS.           149
David, "Restore unto me the joys of thy salvation;" and with the pensive prophet, " O the hope
of Israel, the Saviour thereof in time of trouble,
why shouldest thou be as a stranger in the land,
and as a wayfaring man, that turneth aside to
tarry for a night?" Jer. xiv. 8. And the more
watchful should we be lest we grieve the Holy
Spirit, the Comforter, and cause him to withdraw
his soul-cheering influences.
13*




150     EXPIERIMENTAL DIFFICULTIES.
CHAPTER IV.
INDWELLING SIN.
A D.EEP sense of internal depravity, or the prevalency of sin in the heart, has often been very
stumbling to serious christians, who, on a view of
their vileness, have been ready to conclude their
cases are both singular and sad; " If I be a christian, why am I thus?"
It may be an advantage for such to reflect, that
a soul-humbling sense of sin, and deep abasement
before God, has been experienced by the most
eminent saints recorded in Scripture.  "Behold I
am vile, I abhor myself."  "I am undone. I am
a man of unclean lips."  "I blush to look up to
heaven."   "I am  as a beast before thee."
" Surely I am more brutish than any man, and
have not the understanding of a man."  "In me,
that is, in my flesh, dwelleth no good thing. I am
carnal, and sold under sin. I find a law in my
members warring againAst that in my mind, leading
me into captivity."  "Iniquities prevail against
me."  " Evil is present with me. I cannot do the
things that I would. 0 wretched man that I am!




INDWELLING SIN.            151
who shall deliver me'?"  " We are all as an unclean
thing."
These, with many more instances which might
be produced, demonstrate, that true believers, and
they only, are properly acquainted with the plague
of their own hearts. Why then should the christian be discouraged through feeling himself to be,
what those, who were eminent for godliness, have
with shame and sorrow acknowledged they were?
Besides, have you not repeatedly entreated the
Lord to search and try you, to discover what was
in your hearts? And shall you now be stumbled
and discouraged because he has heard and answered
your prayers; and as God has given you an experience similar to what was once the case of those
who are now the subjects of spotless purity and
perpetual praise, is it reasonable to conclude from
thence you are not the subjects of a gracious change?
You may rather infer, that if the Lord had been
pleased to have slain you, he would not have shown
you such things as these.
Remember the whole need not a physician, but
those that are sick; and grace has made rich provision for healing all the diseases and maladies
of the mind.  Perhaps every good man will
account himself of all others the most indebted to
God and grace; for he feels that in himself which
he does. not certainly know is in any other, for




152      ]iXPERIMENTAL DIFFICULTIES.
every heart only knows its own bitterness. By
such experiences, the Lord is training his people
for the future glory.  For, accounting themselves,
as Paul did, the chief of sinners, I Tim. i. 15, their
own salvation will be the matter of eternal wonder,
every one viewing his own deliverance as the effect
of a peculiar exertion of Divine power, and an uncommon display of rich superabounding grace.
Being each under infinite deficiency, respecting
their personal endeavors to extol the great Jehovah, mutual assistance will be intreated in the
work of praise; for the language of the redeemed
of the Lord to fellow saints frequently is, " 0 magnify the Lord with me, and let us exalt his name
together." Psalm xxxiv. 3.
Go on, then, ye blessed of the Lord, pressing
after the full possession of that salvation of which
you see the absolute need, even a complete deliverance from sin, as well as from sorrow; that grace
which has rendered sin loathsome, and Christ
lovely in your view, is sufficient -for you. In a
perpetual dependence on which, may you hold on
your way with courage and caution, till you arrive
at Zion's celestial gate! Then shall you obtain
ioy and gladness, and sorrow and sighing shall flee
away. Isaiah xxxv. 10.




EXPERIMENTAL DIFFICULTIES.    -153
CHAPTER V.
ERRONEOUS VIEWS OF CHRISTIAN DOCTRINES.
THE progress of another class of christians is retarded by a false and discouraging representation
of the distinguishing doctrines of grace: which are
frequently asserted to be inimical to experimental
religion, and of such a nature as to supersede personal holiness, and render internal conformity to
God unnecessary.
Whatever God has revealed in his word, we may
be sure is worthy of himself, and advantageous to
his people.  We ought diligently to inquire what
Jehovah has revealed as matter of faith and obedience; and whatever is of a divine origin demands
our reverent attention, cordial reception, and cheerful obedience. It is the height of arrogance in a
puny mortal to dispute with his Maker about the
propriety of what he does or says.  "0 man, who
art thou that repliest against God?" Rom. ix. 20.
For the relief of such serious minds as are perplexed
and stumbled in consequence of the aforesaid objections, let us briefly consider those doctrines which are
generally supposed the most exceptionable in rela,
tion to christian experience,




154      EXPERIMENTAL DIFFICULTIES.
Eirst. The doctrine of imputation.  This is not
justly liable to the aforesaid objection; for the
placing of the Redeemer's righteousness to the account of his people does not supersede the work
of the Spirit of God in the soul, nor render unnecessary holiness of heart, or the exercises of spiritual graces.  Imputation is not transfusion.  It
makes no alteration in the internal disposition. If
it did, our sins being imputed to Christ would have
tainted his holy mind. But though sin was placed
to his account, and the Lord laid on him the iniquities of us all: though He was made sin for us,
that he might legally suffer in our stead according
to law; yet he was still the Holy One, who knew
no sin as a principle in him. So Christ's righteousness "is unto all and upon all them that believe," Rom. iii. 22; by which they are freed from
condemnation, but are not thereby made inwardly
pure; the righteousness of Christ is not infused as
a holy principle in them, but put upon them as a
heavenly robe.
Now though righteousness delivers from death,
and entitles to life, yet an internal disposition
suited to the nature of heavenly felicity is absolutely necessary; therefore, there is need of a life
of grace here, in order to a life of glory hereafter; and, indeed, they differ only in degree, not
in nature and kind.  Htence, Jesus sayvs "I give




IMPUTATION.                155
unto them  eternal life."  John x. 28.  " This is
life eternal, that they may know thee, the only
true God, and Jesus Christ whom thou hast sent."
John xvii. 3. Men need a righteousness'imparted
as well as a righteousness imputed; the inner
man of the heart is, therefore, created anew in
righteousness and true holiness, in order to the
enjoyment of true happiness. Being guilty, there
was a necessity of Christ's fulfilling the law for
us; but when perfect in holiness, the righteousness of the law will be fulfilled in us. By the
former we escape eternal misery.  By the latter
we have a taste for, and are rendered capable of,
enjoying heavenly felicity; therefore, we ought to
be as much concerned to possess a meetness for
heaven, as a right to it.
A capacity to enjoy does not give a title to enjoyment. A man, while sick, cannot enjoy the
most pleasing inheritance. Yet no man in his right
mind ever thought that the best state of health,
or the firmest constitution, could give a title to
an estate. So the believer's claim to future glory,
or entitling righteousness, does not arise out of
his own personal qualifications, though there is
a necessity of perfect holiness, in order to complete happiness. " This is the heritage of the servants of the Lord; and their righteousness is of
mc, saith the Lord."  Isaiah livi 17.  In answer




156      EXPERIMENTAL DIFFICULTIES.
to the solemn question, "Who shall ascend the
hill of the Lord, and who shall stand in his holy
place? it is said, " he that hath clean hands and
a pure heart, he shall receive the blessing from
the Lord, and righteousness FROM the God of his
salvation."   Psalm  xxiv. 4, 5.   The believer,
therefore, longs for purity, but, after all his religious attainments, resolves to go through life,
down to death, and home to glory " in the strength
of the Lord God," saying, "I will make mention
of thy righteousness, even of thine only." Psalm
Ixxi. 16.*
Second. Some are ready to object against the
efficacious nature of Divine grace in conversion,
and say " that constraining grace cannot be consistent with the natural freedom  of the human
will.  For if I freely choose the things of God,
how is my choice owing to divine grace? And if
* Justification and sanctification have each their own appropriate place in the Christian system. Both are absolutely
indispensable, and of course neither is inimical to the other.
Only let them be distinguished properly, and their harmony
becomes obvious. Justification is by the imputation of Christ's
righteousness. Sanctification is by the Spirit's operation on
the heart. Justification is a declaration made respecting us;
sanctification is a woore wrought in us. Justification frees us
from condemnat&ion; sanctification cleanses us from pollution.
Justification affects our state in point of law; sanctification
improves our condition in point of fact.      J. A. W.




EFFICACIOUS GRACE.             157
I be impelled by the power of grace, how am I
free in my choice?"
By proper attention to our experience of mental acts, whether as creatures or christians, it will
be found that choosing is a preferring some persons or things above others. The preference or
choice, is the effect of their appearing more agreeable, or having an ascendency to our esteem.
However precious or excellent any thing be in itself, yet if that worth be not discovered) it does
not become the object of choice.
Things are therefore chosen or refused, according
as they are presented to the mind's view, as agreeable or disagreeable.  Now, as the natural man
cannot know the things of the Spirit of God, because they are spiritually discerned, therefore, he
does not choose them. Their Divine beauty and
spiritual excellency lie concealed from the carnal
mind; therefore natural things are chosen or preferred to spiritual, being more agreeable to the
mind in its unrenewed state.  But when omnipotent grace begets new principles in the soul,
and opens the understanding to behold things as
they really are, then the world and all temporary
good sinks into nothing and vanity, when compared with Christ and the blessings of the gospel.
Now the will, which before freely chose sinful delights, as freely chooses the one thing needful.
14




lUS      EXPERIMEN''TAL DIF'ICUL'TIES.
Christ, in whom sinners saw no form  nor comliness wherefore they should desire him, is now in
their esteem the chief among ten thousand, and
altogether lovely. Now they freely choose such
things for their portion, and such persons for their
associates, as before they had an utter aversion to.
Now they as freely choose the paths of virtue and
religion, as before they did those of vice and
sensuality. If there be such an alteration experienced, need I ask such a happy soul, " Who
maketh thee to differ?"  1 Cor. iv. 7.  Surely
such will be free to acknowledge with the apostle,
A" By the grace of God I am what I am."  1 Cor.
xv. 10. If so, you cannot consistently object,
Thirdly; To the doctrine of election; for it looks
upon you with a friendly aspect, and by it you are
informed, that grace was treasured up for you in
Christ Jesus before the world began; and if God
has now given grace to you, the certain pledge of
glory, it surely will not be offensive to be informed
that he intended to do so, and that he had it in
reserve for you before he bestowed it upon you.
You cannot complain of his having loved you
too soon, or made gracious provision -for you too
early.  No, you will admire and adore the free
and distinguishing grace of the Father, who chose
you from everlasting, set you apart for himself,
preserved you in Christ Jesus, and by his Spirit




ELECTION.                159
called you with a high calling, and is now fitting
you for the full enjoyment of " the salvation
which is in Christ Jesus with eternal glory."
2 Tim. ii. 10.  " Put on, therefore, (as the elect
of God, holy and beloved,) bowels of mercies,
kindness, humbleness of mind, meekness, long
suffering," Col. iii. 12, which you are under the
strongest obligations to discover to your fellowchristians and fellow-creatures.  Ever remember
that those who " are a chosen generation, a royal
priesthood, an holy nation, a peculiar people,
should show forth the praises of him who hath
called them  out of darkness into his marvellous
light.  I Pet. ii. 9.
This doctrine is not discouraging in its own
Dature, (however it ihay be represented,) to any
sincere seeking sinner.  Such are not called to
produce evidences of their election, in order to
warrant their application to Jesus for salvation.
No, my dear friends, your present concern is now
to have guilt and pollution removed, that you
may stand accepted before Jehovah's bar.  To
you there is a fountain opened, the blood of Jesus,
which cleanseth from  all sin.  Your desire of
coming to Christ, under a sense of the absolute
need you are in of a Saviour, is a hopeful sign
that you shall know, if you follow on to know the
Lord.  None but the chosen of God do ever hear



160      ]XPERIMENTAL DIFFICULTIE-S,
tily choose religion as the one thing needful; and
the language of the compassionate Saviour is,
"' all that the Father giveth me shall come to me;
and him that cometh to me I will in nowise cast
out." "John vi. 37.
Therefore such as long and wait for the salvation of God, through sanctification of the spirit
and belief of the truth as it is in Jesus, whose
heart's desire, is to be found in Christ, and without blame before him in love, will never meet with
a disappointment; for he who cannot lie hath
said, " He will regard the prayer of the destitute,
and not despise their prayer." Ps. cii. 17. He
satisfieth the longing soul, even such as (for the
present) sit in darkness, and in the shadow of
death, being bound in affliction and iron. Ps. cvii.
9, 10. Cordially to embrace Christ, and deliberately to take up his cross and follow him, are the
genuine effects of electing love. To every such
soul the language of the Lord is,  "Yea, I have
loved thee with an everlasting love: therefore with
loving kindness have I drawn thee." Jer. xxxi. 3.
"The Lord thy God in the midst of thee is
mighty; he will save, he will rejoice over thee
with joy; he will rest in his love; he will joy
over thee with singing." Zeph. iii. 17.
You who love the Lord, and desire to be entirely and eternally devoted to him, you know and




ELECTION.              161
are sure you were not naturally so disposed; and
if so, that new covenant promise made to Immanuel has been fulfilled in your favor. "' Thy
people shall be willing in the day of thy power."
Ps. cx. 3. You who are conscious of having
chosen and elected the Lord as your God, need
not perplex yourself about his choice of you as his
people. But know that the Lord has set apart
him that is godly for himself. Ps. iv. 3. Therefore, blessed is the man whom the Lord hath
chosen, and caused to approach unto him. Psalm
lxv. 4. For the foundation of God standeth sure,
having his seal, The Lord knoweth them that are
his. 2 Tim. ii. 19.
This doctrine is a source of strong consolation
to them who have fled for refuge to Christ, the
hope set before them. Heb, vi, 17, 18. For in
the midst of all the perplexing difficulties and
trying occurrences in this fluctuating world, such
may triumph in the hope of eternal life, which
God that cannot lie promised them in Christ Jesus
before the world began. Titus i. 2. For yet a
little while, and he that hath said he shall come,
will come and will not tarry; then shall they
meet with a hearty welcome into the kingdom prepared for them from the foundation of the world.
Fourthly. If discouragements be removed re,
speoting the doctrine of election, it is not probable
14*




162     EXPERIMENTAL DIFFICULTIES.
that redemption will be viewed in a light unfavorable to weak Christians.  Every truth relating to
the law of God or the gospel of grace, if properly
stated, will be disgustful to the carnal and unsanctified mind. But those who are Christians indeed,
though they may be ignorant of, or even prejudiced against, the terms by which truths are distinguished; yet the nature of truth is not with
them an object of aversion; as personal election
is not prejudicial to such, it cannot be thought
redemption should be so.
The election and redemption of men are inseparably connected in Scripture as distinct links in
the grand chain of gospel truth. The personal
objects and end are the same in each; and Christ's
claim to his people is founded on both; "' Thine
they were, and thou gavest them me. I pray not
for the world, but for them which thou hast given
me, for they are thine.  And all mine are thine,
and thine are mine." John xvii. 6, 9, 10. As
they were given to him, so they were purchased
by him; they were committed to his care as sheep
to a shepherd, and he laid down his life for them.
John x; 15.  "The church of God, which he
hath purchased with his own blood," Acts xx. 28,
called " the precious blood of Christ, as of a Lamb
without blemish and without spot." 1 Pet. i. 19.
They were given him " out of the world." John




REDEMPTION.              163
xvii. 6. And he redeemed them  "from among
men." Rev. xiv. 4.
When God choose his people, he foreknew that
man would fall, and the whole human race would
lose their purity, and become transgressors from
the womb. Isaiah xlviii. 8. IHle therefore chose
them to complete salvation and purity, that they
might be " without blame before him in love."
Eph. i. 4. Christ in whom they were chosen, and
to whose care they were committed, being constituted the Head of the church, he became the
Saviour of the body, and " gave himself for it, that
he might sanctify and cleanse it with the washing
of water by the word: that he might present it to
himself a glorious church, not having spot or
wrinkle, or any such thing; but that it should be
holy and without blemish." Eph. v. 25-27.
Powerful operations of grace in and upon the church
and chosen of God, by which they are purified and
made meet for heaven, are necessarily connected
with the redemption which Jesus obtained for them
by his precious blood. Divine justice was satisfied
with the stipulated price, and infinite power secures
the purchased possession.
Such a redemption is suitable to Christians of
every rank, and discouraging to none, if its nature
be known properly, or what is included in it be
duly considered.




164     EXPERIMENTAL DIFFICULTIES.
Those who come to Christ consider themselves
as criminals justly condemned, and therefore in
absolute need of a pardon.'God be merciful to
me a sinner,' is the language of each; and where
should such look for relief but to the Saviour,' in
whom we have redemption through his blood, the
forgiveness of sins, according to the riches of his
grace?" Eph. i. 7. Gracious souls are conscious
of having grievously departed from  God.  "All
we, like sheep, have gone astray: we have turned
every one to his own way." Isa. liii. 6.'" All our
righteousnesses are as filthy rags." Isa. lxiv. 6.
But Jesus, to whom the flock belonged, has made
satisfaction for the damage sustained; for "the
Lord laid on him  the iniquity of us all."  His
people know they have trespassed and are unable
to make a recompense; for, being poor, they have
nothing to give unto him against whom they have
trespassed. Numb. v. 7.  But in this doctrine
Jesus is represented as the kind and compassionate
kinsman who engaged, that for the trespass of his
people a recompense should be made unto the Lord.
He was therefore wounded for our transgressions,
he was bruised for our iniquities; and "redeemed
us from the curse of the law, being made a curse
for us." Gal. iii. 13.
Do they consider themselves afar off from God,
and desire to be a people near unto the Lord?




REDEMPTION.               165
How cheering to such is the doctrine of redemption! Wherefore remember ye, said Paul to the
saints in his day, that -" ye were without Christ,
being aliens froml the commonwealth of Israel,
having no hope, and without God in the world;
but now in Christ Jesus, ye who sometimes were
far off, are made nigh by the blood of Christ."
Eph. ii. 12, 13.  "For Christ also hath once suffered for our sins, the just for the unjust," not that
he might only open, or put us into a way in which
we might possibly attain to glory, but " that he
might bring us to God." 1 Pet. iii. 18. In this
the saints triumph in heaven, and of this they sing,
saying,'" Thou wast slain, and hast redeemed us to
God by thy blood." Rev. v. 9. Cheer up ye discouraged souls, " for with the Lord there is mercy,
and with him is plenteous redemption. And he
shall redeem Israel from all his iniquities." Psalm
cxx:. 7, 8.
The Redeemer's priesthood and power are unchangeable.'" Wherefore he is able also to save
them to the uttermost that come unto God by him,
seeing he ever liveth to make intercession for them."
Heb. vii. 24, 25.  You who are now the servants
of God, were once slaves to Satan and sin, serving
divers lusts and pleasures; wherefore the great
deliverance and happy change are entirely owing
to the efficacy of redemption.




166      EXPERIMENTAL DIFFICULTIES.
Iow  thankful ought we to be, who are mado
free from such an awful state of bondage; " for as
much as ye know that ye were not redeemed with
corruptible things, as silver and gold, from your
vain conversations received by tradition from your
fathers, but with the precious blood of Christ."
1 Pet. i. 18.
That peculiar and particular redemption of which
Christ is the author, cannot justly be deemed discouraging to any who are sensible of their misery,
and long for deliverance; because those who are
declared in Scripture to be personally interested in
this special blessing, are described by qualities of
mind and exercises of soul, many of which the
weakest christian knows and feels himself to be the
subject of; such as a conscious sense of spiritual
depravity, debt, and danger, joined with an approbation of Jesus, and desires after those blessings
which result from his merits and mediation.
Let saints rejoice in, and sinners seek, this great
redemption, which consists in a deliverance " from
the curse of the law," Gal. iii. 13; " from all iniquity," Tit. ii. 14; from "' the works of the devil,'
1 John iii. 8; from 1" bondage," Heb. ii. 15; from
"I the power of the grave," I-os. xiii. 14; and "from
the wrath to come," 1 Thess. i. 10.  From  these
considerations, the certain salvation of all the redeemed may be safely inferred; for the redemption




FINAL PERSEVERANCE.            167
is not only copious, but durable; for Jesus has
" obtained eternal redemption for us."  Heb. ix.
12. Therefore of the way of holiness it is asserted
that "the redeemed shall walk there, and the ransomed of the Lord shall return, and come to Zion
with songs, and everlasting joy upon their heads;
they shall obtain joy and gladness, and sorrow and
sighing shall flee away."  Isaiah xxxv. 9, 10.
Fifthly. The doctrine of final perseverance can
scarcely be a stumbling block to the saints, and
none but such ought to hope they shall be saved.
Those who enter upon a journey, and are very
desirous of a safe arrival, will not count it a disadvantage to have a guide, who will watch over
them  night and day, and never leave them, but
conduct them through every difficulty they may
meet with.  Is- it reasonable to suppose they will
be discouraged to hear that every thing is previously prepared by a kind friend that went on
purpose, as their forerunner, for their accommodation while on the road, and their joyful entrance
and welcome reception to those mansions where
they wish to dwell for ever?
Would it sink the courage of a soldier, or cause
dim to enter the field of battle with reluctance,
because he is given to understand, that no one
who draws the sword in favor of his sovereign
shall be slain, but shall assuredly gain a glorious




168       EXPERIMENTAL DIFFICULTIES.
victory, and return with songs of triumph to the
grand metropolis, and there in the midst of millions of joyful spectators receive every mark of
honor and approbation which can be desired from
the king?
The doctrine, if properly understood, cannot be
disadvantageous to any man, though it be frequently abused, as every other part of revelation
is, and likewise its Divine Author.  It does not
encourage sloth, or suppose the exercise of grace
unnecessary, and render caution needless.  No, it
is " through faith and patience they inherit the
promises."  The intention and design of the great
and precious promises are to encourage a close
adherence to Christ, and a continuation in well
doing, as connected with eternal life.  And it is a
stimulating motive not to be idle, when they
know their labor shall not be in vain in the Lord.
1 Cor. xv. 58.  To know that the doctrine is a
truth, I need only say, Search the Scriptures,
which testify of Christ's near relation to them:
the strength of his love towards them; the infinite price he gave for them: the change he has
wrought in them, and the declaration he has made
concerning them, that where he is they shall be,
and because he lives they shall live also.




PROVDEN CE.               169
CHAPTER VI.
PROVIDENCE.
MANY Christians are stumbled and discouraged
because God's providences appear in various instances, to be contrary to his promises. To consider them as real opposites, the good man knows
would be absurd.  But not being able to reconcile
them as relating to himself, he therefore is ready
to conclude, that as providences are gloomy and
appear against him, he has no right to interpret
the promises of God in his favor.  It may be a
relief to such to observe,
First. Jehovah's proceedings are extremely m'ysterious.  IlMs ways are in the sea, and his footsteps are not known.  As the Governor of the
world, clouds and darkness are round about himnt,
and the most penetrating creature cannot pry into
his deep and vast designs. To impeach his conduct is the greatest insolence, to prescribe to him
rules of propriety, is horrid presumption.  We
ought to "be still, and know that he is God,"
and does all things well; therefore as relating to
his will and operations, we may truly say, Ifhatever zis is best.
15




170     EXPERIMENTAL DIFFICULTIES.
The history of Joseph is a striking proof of the
mystery of Providence; the Lord's kindness to
him  at last appeared, notwithstanding all the
awful consequences attending his brethren's cruelty. Through ignominy he was brought to honor;
through slavery, to liberty and authority; by
means of a prison he was advanced to a palace.
Let discouraged Christians wait with patience, till
they see in what their trials terminate. When a
decision is difficult and dangerous, a suspension
of judgment is safe; therefore judge nothing before the time.
Second. Good and great men have frequently
been mistaken when they have ventured to pass
judgment on the proceedings of God.  David
thought he should one day die by the hand of
Saul. Providence wore such a gloomy aspect, that
he concluded the promises respecting him would
never be accomplished. Jacob said of trying Divine dispensations, " All these things are against
me." And yet those very providences brought
him into such a state of honor, comfort and tranquillity, as he never before enjoyed. So awful
and intricate were the Divine proceedings toward
Job, that he appeared to his friends a singular
object of God's displeasure.  Yea, he himself
verily thought that the Lord counted him as an
enemy, and treated him as such. You who think




PROVIDENCE.              171
there is no sorrow like unto your sorrow, attend
to the lamentation of that man of God, which
he uttered in the anguish of his spirit, and mark
the complaint which Job made in the bitterness
of his soul, ch. vii. from verse 3; oh. xiii. 24, 27;
ch. xvi., and ch. xix. 6, 21. Jeremiah, who with
remarkable courage pleaded on Heaven's behalf
against a revolted nation, though he had sweet
intercourse with the Most High, yet, through a
complication of trying dispensations, said, " Surely
against me is he turned." Lam. iii. 3.  Such discouragements have not only attended some few
individuals who have been called to bear the burden and heat of the day, but have accompanied
the people of God in general. "Zion said, the
Lord hath forsaken me, and my Lord hath forgotten me." Isa. xlix. 14.
The above, and many more instances of the like
kind, are left on sacred record, for our admonition: these mournful proofs of human weakness
serve to convince us of our incapacity to discover,
in dark dispensations, the harmony and connexion
between the kindness of God's heart, and the operations of his hand; likewise of the necessity of
walking by faith, and not by sight. Those, therefore, "who are in darkness, and have no light,"
are graciously invited and encouraged to "' trust
in the name of the Lord, and stay themselves upon




172     EXPERIMENTAL DIFFICULTIES.
their God." " You have heard of the patience of
Job, and have seen the end of the Lord, that the
Lord is very pitiful and of tender mercy."  M3Iay
the discouraged christian come to the same resolution, which that eminent man of God did, saying,
" Though he slay me, yet will I trust in him."
Job xiii. 15.
Thirdly. By such trying providences the Lord
discovers to his people what is in their hearts,
Deut. viii. 2; their humility and repentance are
promoted, and their dependence on God increased.
They are put upon self-examination, in order to
know why the Lord contendeth with them: each
one, therefore, with solemn seriousness, is brought
to interrogate conscience, saying, What have I
done? And seeing the absolute necessity of direction, support, and pardon, they become more frequent and fervent in prayer. Like Jacob, they
retire from the world to wrestle with God; and
being encouraged by his precious promises, are,
therefore, resolved not to let him  go without a
blessing; therefore, they cry unto him day and
night, (Luke xviii.,) praying without ceasing. And
many kind interpositions of Providence are recorded
in Scripture, and are still experienced by his people, who have by adverse dispensations been stirred
up to seek the Lord with their whole hearts. When
Jacob wept fand made supplication to his God, the




PROVIDENCE.                173
terrible prospect of his brother's approaching him
at the head of a furious army, breathing vengeance, was changed into a melting scene of tender friendship and affection.  Esau's dreadful designs were at once dismissed; and instead of killing,
he salutes his brother with kisses, and generously
offers his service for his future protection.
Thus providences are in fact designed to fulfil
the promises of God in a way which prepares the
minds of his people for the reception of the favor
he intends to confer.  Thus God's wisdom, goodness, power, and veracity, become the object of
admiration; for thereby the Lord makes crooked
things straight, and rough places plain, humbles
and yet helps, discovers the corruption of the human heart; and thus from a sense of meanness
and misery, difficulty and danger, deliverances appear more conspicuously the effects of wonderful
grace.
God trieth the righteous by a suspension
of promised mercies, and such delays are'often
interpreted as denials, through the prevalency of
unbelief.  But let tried christians consider the
conduct of Providence towards the heirs of promise, as recorded in Scripture, in order to the support of hope, and a patient waiting for Christ.
Abraham was kept waiting five-and-twenty years,
and then with joy embraced the promised son.
1a.5'




174      EXPERIMENTAL DIFFICULTIES.
Promised mercies frequently are mistaken in
their first appearance, through their being viewed
by the eye of sense and reason, as clothed with
the garb of misery.  The choicest mercies have
come in disguise; therefore who can by present
appearances know what is good for a man in this
life, which he spendeth as a shadow?  Ece. vi.
12. It is evident, from an impartial survey of Jehovah's conduct, that the methods he takes to
accomplish his own gracious designs, and his people's holy desires, are worthy of himself, though
frequently the very reverse of the plans of finite
wisdom; as remarkably evidenced in his dealings
with Abraham, Jacob, Joseph, MIoses, David,
Daniel, and many others whose religious characters
shine as stars of the first magnitude, in the horizon
of grace.
Fourthly. Another spring of perplexity respecting the providences of God, is, mistaken views of
the nature of Divine promises. Spiritual blessings
promised in the Scriptures are frequently construed
as including certain degrees of temporal felicity.
Such an interpretation prevailed among the disciples of Christ; and being disappointed in their
hopes  of such  enjoyments, therefore,  sorrow
filled their hearts, the expectation of earthly dignity and worldly splendor beclouded their minds,
and darkened their understandings respecting the




PROVIDENCE.              175
spiritual glories of Christ, the nature of his kingdom, and designs of his death. Though there was
an inconsistency and real contrariety in nature between the proceedizn7s of God and his promises as
interpreted by them, yet afterwards, when favored
with a clearer understanding of the Scriptures,
they saw a happy harmony, and an inseparable
connexion between them, and rejoiced in the accomplishment of the promises of God, which were
all found, yea, and amen, in Christ Jesus.
To prevent the like mistake among believers,
the apostle to the Hebrews points out various trying providences attending the worthies of old; who
wandered about in sheep skins and goat skins, being destitute, afflicted, tormented, but through
faith and patience are now inheriting the promises.
Therefore, having nothing of this world is not inconsistent with inheriting all things which relate
to the world to come. The Lord has promised to
provide for his people's real wants in this life.
He hath said, " Thy bread shall be given, and thy
water shall be sure;" " your heavenly Father
knoweth you have need of these things."  " He
careth for you,"-but he hath not described the
quality or quantity of earthly good, with which
you shall be fed. Poverty, yea extreme poverty,
has been the lot of many heirs of glory. The
churches in Macedonia were in deep poverty. Yet




176      EXPERIMENTAL DIFFICULTIES.
many of the children of God were poorer than they
to whose relief the said churches contributed, even
beyond their power, of which the apostle Paul
bears record, 2 Cor. viii. 1-5.  "CUunto the
church in Smyrna write these things, saith the first
and the last, which was dead and is alive, I know
thy works and tribulation and poverty, but thou
art rich." Rev. ii. 8, 9.
" Hearken, my beloved brethren, hath not God
chosen the poor of this world, rich in faith, and
heirs of the kingdom, which he hath promised to
themn that love him?" Jam. ii. 5. The same inspired writer even supposes a brother or sister to
be naked, and destitute of daily food, ver. 15.
Such have therefore been spoken of by the appellation of poor saints. Rom. xv. 26. A  distressed
saint may lie at the door of a rich sinner without
receiving a crumb of relief, and appear as if forsaken by God and man.  But oh, how great the
change i How vast the difference in eternity i He
who seemed as if neglected by heaven and earth,
ascends at death to glory and to Abraham's bosom;
while the sumptuous liver sinks down to hell, and
being in torment, asks in vain for a drop of water.
But of Lazarus, it is said with an air of sacred
pleasure, Now he is comforted.
Fifthly. Some have great discouragements and
perplexity, arising from the failure of what they




PROVIDENCE.               177
have considered as special and direct promises made
to them in particular, as relating to the path of
duty, or the enjoyment of some future good. The
persuasion of promises being made to them in particular, arose perhaps from some portion of Scripture being impressed on their mind, the terms and
language of which were exactly suitable to what
they had been seeking the Lord about, and therefore deemed expressive of his mind in that particular; and the failure of these, discourages their hope
respecting the fulfilment of those which relate to
their eternal salvation.
For the relief of such I observe, that though
it is not denied but that, in some special cases
the Lord may have favored some of his people with
intimations of his mind in the manner aforesaid,
nevertheless there is commonly danger and disappointment attending such a construction of Scripture in ordinary affairs; for we need no new revelation to point out the path of duty, the Scriptures
being sufficient for such a purpose, and a more sure
word of prophecy than anything referred to above.
A criminal curiosity or anxiety to know future
events, the Lord in mercy may reprove in his people,
by disappointments.  The design of the promises
of God is to encourage faith and hope in the Lord,
that he will provide what he sees necessary, and
give what is good to those who fear him; but not




178     E XPERIMENTAL L)IFFICULTIES.
to make a previous discovery in what manner he
will support and supply. Even Moses, the man
of God, seems to have been mistaken in regard to
the time when, and the means by which the Lord
intended to accomplish the deliverance of his people from the bondage of Egypt; for when he
defended the injured Israelite, and avenged him
that was oppressed, he supposed his brethren would
have understood that God by his hand would have
delivered them, but they understood not; Acts
vii. 25. And instead of his being then embraced
as a deliverer, he was informed against, and banished as a delinquent. He continued in a state of
exile for forty years; and afterwards, when the
Lord sent him from Midian to Pharaoh, to demand
in his name Israel's release, instead of deliverance,
their bondage was increased, and his conduct
severely censured; on which account he returned
unto the Lord, and said, "Lord, wherefore hast
thou so evil entreated this people.? Why is it that
thou hast sent me? For since I came to Pharaoh
to speak in thy name, he hath done evil to this
people; neither hast thou delivered thy people at
all;" Exod. v. 21-23. And when providences
turned up contrary to what Jeremiah expected, he
in the bitterness of his soul uttered these awful
words:  "0 Lord, thou hast deceived me, and I
was deoeivedo" Jer. xx. 7.




PROVIDENCE:.              179
From the above instances it is evident that persons may be in some cases disappointed in their
most sanguine expectations in regard to the dispensations of God in this life, and yet the foundations of their hope remain unshaken in reference
to eternal salvation. May christians be cautious,
and not use the word of the Lord in such a manner,
and for such purposes, as were never intended I
To interpret the designs of God, from detached
sentences, either impressed on the mind, or as first
presented to the eye on opening the sacred volume,
is very injudicious, and has an entangling tendency;
therefore, as the apostle says, "  We do not cease to
pray for you, and to desire that ye might be filled
with the knowledge of his will, in all wisdom andl
spiritual understanding." Col. i. 9. In order to
which may you be enabled to compare spiritual
things with spiritual; 1 Cor. ii. 13.'Let the
word of Christ dwell in you in all wisdom."
Col. iii. 16.
The mistakes of eminent saints are recorded,
not for our imitation, but our admonition, and to
prevent overwhelming despondency on viewing our
own mistakes, and to show the necessity of a careful examination of ourselves, fervent application
to God, humble dependence on him, cheerful obedience to him, and a patient waiting for him. "' For




180     EXPERJIMENTAL DIFFICUTIES,
whatsoever things were written aforetimne, were
written for our learning; that we, through patience
and comfort of the Scriptures might have hope."
Rom. xv. 4.




PART III.
PRACTICAL DIFFICULTIES.
CHAPTER  I.
SINS OF PROFESSORS.
THE disposition and conduct of some professors
of religion, is very stumbling to serious inquirers
after the way in which they should walk.
First. A proud censorious spirit, condemning
the weak as worthless, and treating inferiors with
an air of contempt, is very trying and discouraging. But who hath despised the day of small
things? God does not, therefore men ought not;
and it is certain a humble christian cannot. Let
the weak and discouraged christian contemplate
the compassionate Saviour, who will not break the
bruised reed, nor quench the smoking flax. The
lambs he will lay in his bosom, and gently lead
those that are with young, and to them who have no
might he will increase strength; the strongest believer was once a babe in Christ; the tallest cedar
16          (181)




'12        3PRACTICAL DIFFICULTIES.
once was not superior to the lowest shrub; and the
stoutest oak was once in as tender a state as a feeble straw. How unreasonable then to despise the
weak, seeing that those who have arrived to the
highest eminence in religion, in their beginnings
were but small. Those, therefore, who are strong,
ought to bear the infirmities of the weak, and not
to please themselves. Support the weak, is the
Lord's express command.  Hence, says the apostle, "let us not therefore, judge one another any
more, but judge this rather, that no man put a
stumbling-block, or an occasion to fall, in his brother's way." Rom. xiv. 13.
Secondly. Loose professors are extremely pernicious; of such the apostle spoke with weeping,
and pronounced them enemies to the cross of
Christ. By them saints are discouraged and sinners hardened, the good ways of God are evil
spoken of, religion reproached, the righteous traduced, and the name of the Lord blasphemed.
When professors fall into sin, the cry of the profane is, this is their religion.  But the established
christian with sighing says; no, such miscarriages
are owing to its absence.  Weak believers are not
only grieved, but silenced and confounded: and
when those who are eminent for God are overcome by the deceitfulness of sin or the violence of
temptation, christians in general are alarmed, as




SINS OF I'ROESSORS.               183
when a standard-bearer fainteth; and some are
thereby for a time so discouraged, that they dare
not profess* religion, fearing they should likewise
act an  unbecoming part, and deeper wound its
reputation. Thus they linger, though they love,
not daring to proceed for fear of falling. Others,
to avoid being sharers in reproach, sigh and go
backwards into a state of pretended neutrality.
Some notorious transgressors, termed sinners in
Zion, when reproved for their sins, and admonished
according to the Scriptures, and especially such as
are excluded from church communion on account of
their abominations, will, from a spirit of revenge,
join affinity with the world, and Satan like, turn
accusers of the brethren with whom they were connected, and speak of them  all manner of evil. Such
apostates will frequently dress up the imperfections
of professors of religion, so as to gratify the taste
-5 This reason for not professing religion, though often assigned, is entirely without force. A Christian must live without professing religion till his dying hour, if he would be quite
certain that he shall not afterwards dishonor his profession.
And, moreover, it is sinning to avoid sin; "doing evil that
good may come;"-for certainly it is sin to disobey the commands of Christ by not confessing him before men. And such
a course is presumptuous; for God has promised "to meet
them that rejoice and work righteousness; them that remember him in his ways." To be secure, then, against declension,
backsliding, and apostacy, we must be found in his ways, and
not expect Him to go out of his way to meet us.   J. A, w.




184       PRIACTICAL DIFFICULTIES.
of the ungodly, to whom the sins of the saints
afford high entertainment, and on which they
feast with satisfaction. " They eat up the sin of my
people, and they set their heart on their iniquity."
IIos. iv. 8, 9. In consequence of which those who
sigh for the abounding abominations of the land,
and are active for God in Zion, become the derision
of fools, and the song of the drunkard.
Such things are very trying; but shall religion
be deserted because it is dishonored? No, God
forbid; the Lord's cause is good and honorable.
Christ and religion are no worse for being betrayed, denied, or misused. Shall the rebellion
of some be urged in favor of our disloyalty?
Ought we to be inactive because others are
indolent?  Or not be true, because they are
treacherous?  WThen Christ was deserted by pretended friends, he addressed his few remaining
followers thus: "Will ye also go away?" To
which Peter replied in the name of the rest,
"Lord, to whom  should we go? thou hast the
words of eternal life."
May every lover of Jesus be in like manner
resolved to adhere to him! How rational, how
becoming the determination in every point of
view! For Jesus is possessed of every thing relating to eternal life: he, and he only, can satisfy
and save the immortal soul. Is sin dreaded as




SINS OF PROFESSORS.          185
aforesaid?  Let such consider which is the most
likely method to be kept from  its prevalency.
Surely those whose daily cry is, Hold me up, and
then I shall be safe, cannot with calmness conclude, that those are most likely to be heard of
God. and kept from sin, who disregard his authority, and live in the neglect of duty. A prevailing
sense of weakness is no indication of danger; no,
pride goeth before destruction, and a haughty
spirit before a fall.
The christian ought to consider, that the fewer
they are that engage heartily in the cause of real
religion, and, the greater the opposition made to it,
the more is his assistance needed.  May such
resolve " to go in the strength of the Lord God,
making mention of his righteousness, and of his
only." Though you proceed with trembling steps,
the Lord can make you say and sing with holy
triumph, "'The bows of the mighty men are
broken, and they that stumbled are girt with
strength." 1 Sam. ii. 4.  "The God of Israel is
he that giveth strength and power unto his people; blessed be God." Ps. lxviii. 35.
Those who continue cool spectators, caring for
none of these things, would do well to consider
that the Lord allows no neutrality in the important and perpetual contest between the kingdoms
of heaven and that of hell, but says, he that is
16*




186       PRACTICAL DIFFICULTIES.
not for us is against us. He abhors indifference
in matters of religion. "I would thou wert cold or
hot; so then because thou art lukewarm, and
neither cold nor hot, I will spew thee out of my
mouth." Rev. iii. 15, 16. How  alarming the
language in Deborah's song! "Curse ye Meroz,
curse ye bitterly the inhabitants thereof, because
they came not to the help of the Lord, to the
help of the Lord against the mighty." Judg. v. 23.
May the supine Christian hear and fear I




ENMITY OF THE WORLD.           187
CHAPTER II.
ENMITY OF THE WORLD.
SomIE are stumbled on account of the reproach
and persecution attending religion. A prospect
of suffering in person, property, or character, is
grievous to nature and trying to grace.
In regard to reproaches from men, we may
observe, those who do not deserve them, need not
dread them.  " If ye be reproached for the name
of Christ, happy are ye, for the spirit of glory and
of God resteth upon you; on their part he is evil
spoken of, but on your part he is glorified."
1 Pet. iv. 14.  " Cruel mockings, reproaches, and
persecutions" have been the lot of the righteous
in every age, who are generally called to endure a
great fight of afflictions as soon as they are illuminated, partly whilst they are made a gazingstock, both by reproaches and afflictions, and
partly whilst they become companions of them
who are so used. Heb. x. 33.  If any man will
live godly in Christ Jesus, he. must suffer persecution; for as of old, he that was born after the
flesh persecuted him that was born after the
Spirit, even so it is now. Gal. iv. 29.




188        PRACTICAL DIFFICULTIES.
But though such treatment is very trying, yet
how much more dreadful are the frowns of God
and the stings of conscience. Jehovah's smiles
will infinitely outweigh the revilings of men, or
the rage of the devil; yet a little while, and the
wicked shall cease firom troubling, and the weary
shall be at rest.  " Hearken unto me, (saith the
Lord,) ye that know righteousness, the people in
whose heart is my law.  Fear ye not the reproach
of men, neither be ye afraid of their revilings, for
the moth shall eat them up like a garment, and
the worm shall eat them like wool; but my
righteousness shall be for ever, and my salvation
from generation to generation." Isa. lviii. 7, 8.
Attend, O discouraged christian, to the Saviour's
cheering language, " Blessed are ye when men
shall hate you, and when they shall separate you
from their company, and shall reproach you, and
cast out your name as evil, for the Son of man's
sake. Rejoice and leap for joy, for behold your
reward is great in heaven." Luke vi. 22, 23.
Accordingly we find the apostles rejoiced that
they were counted worthy to suffer shame for his
name's sake.  Therefore, says Paul, I take pleasure in infirmities, in reproaches, in necessities, in
distresses, for Christ's sake; for when I am weak,
then am I strong. 2 Cor. xii. 10.
Wherefore let no man's heart fail him because




ENMITY OF THE WORLD.           189
of these things, nor be discouraged because of the
way: the Lord is able to make you rejoice in tribulation, through which you must enter the kingdom, and at last will crown your conflicts with
victory, and turn your pensive sighs into perpetual
songs. Keep in view the blessed Jesus as your
pattern, who, when he was reviled, reviled not
again.  Return not railing for railings, but pity
and pray for them who despitefully use you and
persecute you, saying, Father, forgive them, for they
know not what they do. Take care that you are
neither ashamed of religion, nor a shame to it; but
in all things be circumspect, considering him that
endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.
As he through the hope set before him  endured
the cross, and despised the shame, therefore arm
yourself likewise with the same mind; and having
put on the whole armor of God, stand fast in the
faith, quit yourselves like men, be strong in the
name of the Lord, lift up your banners, and fight
the good fight of faith. The heroic Paul, when he
reconnoitered the host of inveterate foes, and viewed
surrounding difficulties and approaching dangers,
said, " None of these things move me, neither
count I my life dear unto myself, so that I might
finish my course with joy;" Acts xx. 24; and
when methods of prudence were proposed by his




190        PRACTICAL DIFFICULTIES.
weeping friends, to avoid impending danger, he,
considering the advice inconsistent with christian
duty and dignity, replied with warmth and holy
vehemence, c "What mean ye to weep, and break
mine heart? for I am ready not to be bound only,
but also to die at Jerusalem for the name of the
Lord Jesus." Acts xxi. 13. His heavy trials,
which continued through life, he considered as
light and short, when compared with the durable
delights in a future world, even a far more exceeding and eternal weight of glory.
Then those who have faithfully followed the
Lord through difficulties, dangers, and death, will
meet with peculiar approbation and distinguished
honors; then the Captain of our salvation shall recount his worthies; Nahum ii. 5; who will appear
with the ensigns of victory and the trophies of
triumph in the new Jerusalem, of whom the applauding inhabitants will with joy sing, These are
they which came out of great tribulation.  Then
the trial of your faith will be found more precious
than gold which perisheth.  The believing Hebrews therefore took joyfully the spoiling of their
goods, knowing that in heaven they had a more
enduring substance; and MIoses chose to suffer
affliction with the people of God, esteeming the reproach of Christ greater riches than the treasures
of Egypt: for he had respect unto the recompense




ENMI.TY OF THE WORLD.         191
of reward. " Behold, we count them happy who
endure;" James v. 11; " for in due time ye shall
reap, if ye faint not;" "therefore, my beloved
brethren, be ye steadfast, unmoveable, always
abounding in the work of the Lord, forasmuch as
ye know that your labor is not in vain in the
Lord." I Cor. xv. 58.




1932       PRACTICAL DIFFICULTIES.
CHAPTER III.
ERRORS OF FALSE RELIGIONISTS.
SOME are prevented attending to practical religion, by being told that believers are not in any
sense under the law.
By the law we are frequently to understand the
covenant of works, or that compact and agreement
which God made with Adam, as the public head
and representative of his offspring.  Adam  was
under a natural and necessary obligation to obey
his Maker's will, and was absolutely dependent on
G-ocd's sovereign pleasure for the continuance of
his happy existence. A right to everlasting life
he could never have procured by his most ardent
affection and strict obedience to God and his law;
the Lord therefore kindly connected the promise of
life with man's natural duty, and threatened death
in case of failure.  Thus Adam's motives to obedience were increased, being made a trustee for his
numerous descendants.
In that covenant a small and easy test of his subjection to God was fixed upon. Nothing more than
a prohibition of one tree, while the vast and vari



ERRORS OF FALSE RELIGIONISTS.   193
ous productions in the garden of God were liberally
granted for his pleasure and profit. In the midst
of it likewise, flourished that which was an emblem
and pledge of the promised blessing, called The
Tree of Life, which would serve to confirm his faith
in his covenant God, and invigorate his hope, that
his obedience might be secured, in order to the enjoyment of the gracious reward, and that he might
escape the threatened punishment.
Alas [ notwithstanding the said agreement was
so advantageous in its nature, it was broken by our
first patrent, whereby all right to life, on the footing of law, was forever forfeited, according to that
covenant; and death, the threatened penalty, was
incurred, not only respecting his own person, but
his posterity also.  "Wherefore, as by one man
sin entered into the world, and death by sin, so
death passed upon all, for that all have sinned."
Rom. v. 12. Through the offence of one many be
dead, v. 15; for by one man's offence death reigned.
By the offence of one, judgment came upon all
men; for by one man's disobedience, many were
made sinners; v. 16-19.
The apostle proves there was a covenant or law
before that given by Moses, according to which the
whole human race were under sentence of condemnation; for before the law (given on Mlount
Sinai) sin was in the world; but sin is not imputed
17




194        PRACTIOAL DIFFICULTIES.
where there is no law. Nevertheless, death reigned
from Adam to Moses, even over them that had not
sinned after the similitude of Adam's transgression.  Rom. v. 13, 14.  The law of Moses was
not given that sinners might obtain life by it; for
by the law is the knowledge of sin. Rom. iii. 20.
It was added because of transgressions, (Gal. iii.
19,) that the offence might abound, (Rom. v. 20,)
that every mouth may be stopped, and the whole
world may become guilty before God; therefore
by the deeds of the law, there shall no flesh be
justified in his sight. Rom. iii. 19, 20.
That no man is justified by the law in the sight
of God is evident; for the just shall live by faith,
and the law is not of faith, but the man that doth
them shall live in them.  Gal. iii. 11, 12. Whosoever shall keep the whole law, and yet offend
in one point, he is guilty of all. James ii. 10;
for, considering  the law as a covenant, sin destroys a title to legal life, and exposes the guilty
to its awful penalty: for as many as are of the
works of the law, are under the curse; for it is
written, 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; Deut. xxvii. 26.
Believers, therefore, are not under the law as a
covenant; their right to eternal life, does not arise
from personal obedience, nor is their hope of free



THE RULE OF LIFE.            195
dom from punishment founded on any compensation which they have made or can make for their
crimes.  Through Christ they are dead to the law
as promising life, or threatening death; they are
neither under its promise nor its penalty; their
covenant connexion with the law is dissolved, and
a marriage to Christ commenced, that they might
bring forth fruit unto God. See Rom. vii. 1 to 7.
That real believers are not under the law, but under grace, is an undeniable truth. But it is equally
evident, they are not without law to God, but are under the law to Christ. That there is no contradiction in these scriptural propositions will appear, if we
consider the following things:
1. That by the term law, we are to understand the
rule of moral and positive obedience. Moral obedience ariseth from our natural connexion with God as
the Author of our existence and with our fellow creatures, and consisteth in supreme love to God, and
an equal love to our neighbor as to ourselves; so
that the whole is comprehended in love. Moral commands are founded on the natural fitness of things,
and, therefore, are binding on all rational creatures.
WVhile the relation continues between the Creator
and his creatures, their obligation to love him as
their chief good, and to live to his honor as their
ultimate end, can never cease; therefore, the law,
by which such love and obedience are enforced,




196        PRACTICAL DIYFJICULTIES.
cannot possibly vary.  Jehovah does not demand
our love because of his authority over us, but because of his own excellency, and his relation to
us.  He does not become the only proper object
of our supreme love because he hath commanded
us so to love him, but because he is the only fit
object.  The moral law does not mak26e any duty
proper, but declares and requires what is so. Moral commands, therefore, differ from,
2. Positive appointments; which arise simply
from the will of God, and are, therefore, alterable
in their nature, being altogether dependant on his
pleasure and sovereign determination.  The propriety of moral obedience, the light of nature or
right reason may discover; but no idea can be
formed of positive obedience, except in consequence
of Diviie revelation. The former is due from every
creature, whether angelic or human: the subjects
of the latter are particularly described in the holy
Scriptures.
Thus the whole code of ceremonial law was
confined to Israel, as a shadow of good things to
come, and was done away in Christ, who was the
substance which these laws tended to exhibit, and
the end in which they terminated. But the moral
law ever was, and ever will be, equally binding on
all: it being the rule of that love and obedience
which Jews and Gentiles own to Jehovah, the




THE RULE OF LIFE.           197
supreme good and fountain of existence; and to
each other, considered as his offspring.
Notwithstanding the ceremonial law under the
Old Testament was accomplished in Christ, and
done away by his death, he then, as it were, nailing it to his cross, yet many Jews who believed in
Jesus continued much attached to the shadow,
though the substance was come. The apostles,
therefore, labored to prove the abrogation of that
law by which those ceremonial observances became
binding on the people of God, in the former dispensation. These appointments had been justly
revered and esteemed, and were to Israel very beneficial to humble them under a sense of pollution and guilt, and liability to punishment, and to
direct their faith and hope to the promised Messiah.
The law was, therefore, to them a schoolmaster
under Christ. But after Christ was come, they
were no longer undel a schoolmaster., Gal. iii.
24, 25.  Those painful and tedious appointments
becoming unprofitable, the great apostle labored to
convince these judaizing believers, that they were
not under that law.  Gal. iii. 21. With great difficulty were the Jews brought off from ceremonial
observances; therefore, those inspired penmen, in
speaking of the church of Christ as delivered from
the law, and those tedious, painful, and now un17*




198         PRACTICAL DIFFICULTIES.
profitable  appointments, which were abrogated,
make use of the most contemptuous terms; calling
them beggarly elements, carnal ordinances, &c.
But the duties of the moral law are enforced by
the strongest motives.  In that law Paul delighted
after the inner man; and the charge of making it
void through the faith of the gospel he denies with
holy vehemence, and indignation. Do we then
make void the law through faith? God forbid'
Yea, we establish the law.  Rom. iii. 31.*
3. From the universal extent of the moral law,
the apostle proves that Gentiles as well as Jews
were under sin, and therefore exposed to punishment; that a title to life could not arise out of
human obedience, because, according to the rule
of righteousness, every one is culpable. Being
condemned for dispositions and acts contrary to
law, consequently by the deeds of the law no flesh
living could be justified. A believer's title to life.
and exemption from punishment, springs from another source. Therefore, such are said not to be
under the law, but under the administration of
grace; for the law is the ministration of death to
every transgressor, and by it indignation and wrath,:! See a sermon by the Rev. Caleb Evans, entitled, The Law
established by the Gospel; Dr. Gill on the Law in the iand
of Christ; and the Death of Legal HIope the life of evangelical
obedience: by Rev. Abraham Booth.




THE RULE OF LIFE.             199
tribulation and anguish are denounced against every
soul of man that doth evil, of the Jew first, and
also of the Gentile.
Immanuel having fulfilled its precepts and endured its penalty in favor of his people, has delivered them from deserved punishment, and given
them a right to life, founded on his infinite merits.
Believers are therefore delivered from the law as a
covenant.  From it life is not expected by them,
nor by it death inflicted upon them, because they
are not under the law, but under the influences,
promises, and blessings of grace.  Yet they do
not, they cannot from thence infer, that their obligation to love and obey God is by this diminished,
but on the contrary, infinitely increased.
If any, professing godliness, deny the law of the
Lord to be the rule of obedience, charity obliges
us to hope their meaning is injudiciously expressed;
for some people's words and ideas differ so much,
th'at a reconciliation is scarcely expected.  But
those who deliberately maintain that believers are
not under the law as a rule of life, and act on such
a principle, give full evidence that they are grossly
ignorant of (not to say at enmity with) the nature
of God, his government, and gospel.
A more pernicious sentiment, or a greater absurdity, was never invented, than this Antinomian
tenet.  It tends to destroy every idea of good and




200     P- RACTICAL DIFFICULTIES.
evil, of right and wrong, by denying the existence
or use of that by which the nature of thoughts and
actions is tried.  It renders believers incapable of
sorrowing for sin, as done either by themselves or
other christians.  For where there is no law, there
is no transgression.  It makes penitence an infallible mark of impiety, and delight in the law of
God a delusion; it tends to prevent a believer from
praying for Divine direction; because, however he
wander, he is never wrong, nor ever in danger of
stepping aside out of the path of duty, being not
obliged to walk in any.  A believer must not pray
to be kept from evil; lest it grieve him, for sin he
cannot, do what he may, sin being a transgression
of the law.  Nor can he ask God to forgive him
any debt, being confident that he does not owe his
Lord one farthing.  Whatever may have been the
case heretofore, he being now a lawless person, no
demand can be made upon him 
In a word, Antinomianism  teaches a believer
neither to fear Godl nor to regard man; for, according to it, he cannot be guilty of offending the one
nor of injuring the other; for as there is no law,
cruelty is not prohibited, nor kindness required;
but truth and treachery, profanity and piety, love
and hatred, are equally agreeable in believers.
But brethren, ye have not so learned Christ, if
so be that ye have heard him, and been taught of




THE RULE OF LIFE.            201
him as the truth is in Jesus. Eph. iv. 20, 21.
You will not only rejoice in your relation to the
Lord, but each believer ought to consider himself
as under infinite obligation to love him, to obey
bhim, and to adhere to him, becoming the nature
of his connexions with him, even as a subject to a
sovereign, —1 Thess. ii. 12; Col. i. 10-13,-a
spouse to her husband, —Eph. v. 23, 29,-a soldier
to his general,-2 Tim. ii. 3,-a servant to his
raaster,-1 Pet. ii. 16; Rom. vi. 16-22,-and
a child to a tender compassionate parent, Eph.
v. 1. We beseech you, brethren, and exhort you
by the Lord Jesus, that as ye have received of us
how you ought to walk, and to please God, so ye
will abound more and more, 1 Thess. iv. 1; Jknowing that the law is good, if a man use it lawfully.
I Tim. i. 8. " For this is a faithful saying, That
they who have believed in God should be careful
to maintain good works. These things are good
and profitable to men."  "And let every one that
nanmeth the name of Christ depart from iniquity."
Nothing is more evident than that believers are
not under the covenant of works, but under grace.
But what then?  Shall we sin because we are not
under the law, but under grace?  God forbid!
Roe. vi. 15.
Secondlzy. Some are stumbled in respect of the
Lord's positive appointments; partly through the




202        PRACTICAL DIFFICULTIES.
neglects of some, and the contemptuous manner
in which others treat the ordinances of the gospel,
who are notwithstanding had in reputation for
religion.
Young christians are commonly much influenced by those for whom they have a veneration.
Therefore, when they observe such living in the
neglect of gospel ordinances, they are ready to
conclude, that for them to take the lead of such
eminent christians would have the appearance of
pride and presumption. They therefore, through
false modesty, or real fear, keep back from telling
what God has done for their souls, and making a
visible profession of Christ in his solemn appointments.  By delays, their zeal for Christ and the
love of their espousals are greatly abated, and
then objections in abundance arise against its being their particular duty, on account of not having
such a lively frame of mind as is thought necessary for such solemn proceedings.  Thus, through
their neglects, others are discouraged and prevented bearing a testimony for Jesus, as he has
directed those that love him should.
For the relief, direction, and animzation of such
discouraged believers, I would propose to their
serious consideration the following things:
1. The kindness of Christ in abolishing the
vast number of ceremonial observances which were




POSITIVE INSTITUTIONS.+       203
binding under the Mosaic dispensation, and which
were to Israel difficult, painful, and very expensive, called therefore a yoke of bondage. As he
has appointed only two positive ordinances to be
observed by his followers under the gospel, viz.
Baptism and the Lord's Supper, how ungrateful is
it to refuse compliance with what is so mild, so
merciful, when compared with what he made the
indispensable duty of those whose privileges were
inexpressibly inferior to yours!
2. Though inquiring christians ought to regard
the conduct of others, and are directed to go by
the footsteps of the flock, and to be followers of
them, who through faith and patience inherit the
promises, yet none are to be imitated further than
they are followers of Christ, however eminent
they appear to be. The more eminent a man is
for piety and talents, the more pernicious is his
example when he is remiss in, or forsakes the
path of duty.  Perhaps some would have remonstrated against the detestable contrivance to change
Jehovah's glory into the similitude of an ox, had
not Aaron, the saint of God, and priest of the
Mlost High, entered deeply into the design. But
as things were, the people acquiesced with pleasure. Had their elation been a sure sign of God's
approbation, all would have been well; for the
congregation had {"a very comfortable time," a




204        PRACTICAL DIFFICULTIES.
" delightful opportunity," till they were interrupted by Moses, who, though naturally weak, yet
rebuked the transgressors with pungent severity.
Therefore call no man master on earth, relating
to sacred things. It is the example and authority
of Christ, your Master in heaven, who is Zion's
king, which you are conscientiously to regard.
You ought to love and respect all that love Jesus,
but at the same time consider you serve the Lord
Christ. And it is to your own Master you stand
or fall. To him only are you accountable. None
can prove they have a dispensation granted under
his hand for the neglect or changing of any of his
appointments; and indeed none do plead for the
power of granting indulgences in his name, save
the man of sin, and those delegated by him. But
even supposing others to have obtained such, a dispensation, what proof can be given that you are
included in the grant?  Stand not, therefore,
O believer, waiting to see what this or the other
good man may resolve to do, nor perplex your
mind about Christ's conduct to them. Think of
Christ's reply to Peter when he was so inquisitive
about his brother John, saying, Lord, what shall
this man do?  HIow keen, and yet how kind, was
the Redeemer's answer to the impertinent querist 
WHAT IS THAT TO THEEI? FOLLOW  THOU MEo
John xxi. 22.




POSITIVE INSTITUTIONS.         205
The Divine authority is not to be trifled with.
Two sons of Aaron were struck dead for daring to
deviate from the Lord's command.  And Moses,
the man of God, had like to have lost his life
through his postponing a matter of duty, probably
in compliance with the solicitations of his spouse.
Perhaps you may be told by some, that an attendance to such appointments is unnecessary, as
they are not saving ordinances. It might not be
amiss to inquire of such people, What are saving
ordinances?  Where are they to be found?  If
none are saving, then, according to the objection,
none ought to be attended to. No works of righteousness should be performed; because salvation is
not of works, but of grace. It is astonishing that
ouch a mongrel maxim should ever be used by
those who abhor Antinonzian liberty, and Arqninian legality, seeing the nature of both are therein
united! It is the genuine offspring of those two
very opposite and equally absurd sentiments. Has
Jesus in very deed lost all his authority, that his
appointments should sink into insignificancy? and
has Christ done so little for his people, that they
are under no manner of obligation, out of gratitude, to act for him? Has the love of Jesus lost
its constraining influence?  And ought christians
to be realy indifferent about serving God any further than they can merit by it?
18




206        PRACTICAL DIFFICULTIES.
Is the dying request of dear friends usually regarded by the surviving relatives, and shall not
our best friend, our dying Immanuel, be listened
to with cordial affection, when he appointed the
ordinance of the Supper, saying,'" This do in remnembrance of me?" Afterwards he sent from
heaven, by the apostle Paul, a renewal of his request to the churches. See 1 Cor. xi. His ordinances are his palaces where he shows his glory,
and feasts with his people, saying, " Eat, O friends,
drink, yea, drink abundantly, 0 beloved."  Come
forward, then, ye friends of Jesus, follow his
example, and receive the kind memorials of his
love.
Thirdly. Divine acquirements being superior to
the ability of men in their present fallen condition,
have been exceedingly perplexing to many; especially such as feel themselves without strength,
which the Scriptures declare them to be for whom
Christ died, and to whom he says, without me ye
can do nothing, John xv. 5, whose experience of
their utter inability and absolute dependence on
the Lord coincides with what the apostle expresses
concerning himself and his brethren, who were even
able ministers of the New Testament.  Their language is, who is sufficient for these things?
2 Cor. ii. 16.
We are not sufficient of ourselves, but our




POSITIVE INSTRUCTIONS.          207
sufficiency is of God.  2 Cor. iii. 5.  From  a
consciousness of personal inability, joined with a
conviction of absolute and necessary obligation to
obedience, arise various difficulties relating to the
equity of God in requiring that of his creatures
which he knows and declares it is not in their power
to perform. To maintain that men have an inherent power to turn to God and embrace the gospel,
and glorify him  in a course of holy obedience,
without the infusion of supernatural principles, is
to oppose the positive declarations of God's word
respecting the necessity of regeneration, and the
impossibility of those who are in the flesh doing
anything pleasing and acceptable to God.  See
Rom. viii. 5, 8.
Those who oppose the doctrine of free grace are
constrained to plead for the power of man to love
and obey God, representing men's inability as absolutely inconsistent with Scriptural commands and
exhortations to obedience and faith.  These declaim with an air of triumph on the absurdity of
supposing God to require impossibilities; in which
those heartily concur who, represent men as quite
blameless, though disobedient, because they have
no power of themselves to obey.
Various methods have been taken to apologize
for man's imperfections, and extenuate his guilt.
As men are naturally disaffected to God, it is no




208        PRACTICAL DIFFICULTIES.
wonder they should endeavor to new model his
government according to their different inclinations,
in order to keep conscience easy, and support a
pleasing expectation of future happiness without
holiness; or being beholden to his clemency and
grace.  Every opposition to the gospel, every false
scheme of divinity, agree in supposing the law of
God too severe; and that it ought to be, if possible,
accommodated to men's present condition; though
they greatly differ as to how it may be accomplished.  Those who think the law of God cannot
be altered or explained so as to suit the carnal
mind, and having an equal aversion to internal
purity as to the law which requires it, plead for an
exemption from its hateful authority, esteeming it
a peculiar privilege to settle if possible in the province of Antinomianism; a state so far from God,
that the wretched inhabitants suppose his dominion
does not extend to them.
All false systems unite in proof of one important
truth, which is, that till God's law be approved as
just in all its demands and denunciations, the gospel will never be properly understood and cordially
embraced; which the following brief remarks may
sufficiently evince, as well as prepare the way to a
solution of the difficulty in question.
1. Some confidently assert that on the failure
of man in his obedience, the perfections of God




MAN'S INABILITY.             209
obliged him to alter the constitution of his government so far, as that there was no need at all of
Christ's death to procure an exemption from punishlment.  That repentance and pardon are connected by the law of natural equity.  That Christ
camse not to make a reconciliation for iniquity, but
only as a pattern of acceptable obedience, and to
confirm his doctrine by sealing it with his blood.
But, in confirmation of the truth for which he was
condemned, Christ could have prayed to his Father,
who would have sent more than twelve legions of
angels to have delivered him from death. But
how then (said he) should the Scriptures be fulfilled, that thus it must be, (fMatt. xxvi. 53, 54,)
for without shedding of blood there is no remission.
Heb. ix. 22.
Admitting that Christ came only as an example,
will it not follow that the law which he came to
obey required purity of nature and perfect obedience; seeing our pattern was the subject of both?
If the law did not require perfect obedience, but
repentance was substituted and accepted in its
stead, and Christ came to set us an example how
we might obtain salvation; is it not natural to
infer, that in order to his being a proper pattern to us for such a purpose and end, he should
have been deficient in his obedience, and the subjeet of sincere'repentance? and thcs have demon18*




210        PRACTICAL DIFFICULTIES.
strated for our encouragement and imitation, that
though he was irmpefect as we are, yet by being
penitent, he obtained the forgiveness of all his
imperfections.
This scheme, it must be acknowledged, so far
as relates to acceptance with God, entirely excludes
the necessity of Christ; he being neither a proper pattern, to show how they might obtain salvation, nor its procuring author. However, by such
a rejection of Jesus the Scriptures are fulfilled,
which say, if there had been a law which could
have given life, verily righteousness had been by
the law. Gal. iii. 21. And if righteousness came
by the law, then Christ is dead in vain. Gal. ii.
21.  If the death of Christ was entirely in vain,
his laying down his life, when there was no need
for it, cannot be deemed an example worthy of our
imitation; for no man, however heroic, has a right
to throw away his life to no purpose.  So far from
its being virtuous, such conduct would not only be
imprudent, but extremely sinful.
Can we suppose Christ came into our world on a
needless errand, and shed his blood in vain?  Yet
shocking as the supposition is, it must be an established fact, if there was any law existing which
could have given life. For nothing could be more
evident, than that if men could have answered the
demands of the law, there would have been no




MiAN'S INABILITY.            211
need of the obedience and death of Jesus, according to the reasoning of the great apostle.  This
system, therefore, tends to embarrass, instead of
solving the question, respecting the eguity of God
in requiring that of his creatures which they are
now unable to perform.
2. Some suppose the difficulty would be removed
if it might be allowed that Christ by his death procured or engaged the Father's love to sinners, so
far as to obtain a relaxation of that law under
which they originally were, and establish a milder
system of government suited to the condition of
his rebellious subjects.  But this plea is quite inadmissible, because the love of God, from which
salvation springs, was the cause of Christ's coming
to die for transgressors. " God so loved the world,
that he gave his only begotten Son." John iii. 16.
" In this was manifested the love of God towards
us, that God sEent his Son into the world, that we
might live through him."  John iv. 9. "' Hereby
we perceive the love of God, because he laid down
his life for us." Chap. iii. 16.
Christ did not procure a new remedial law, because that law under which sinners are, requires
perfect obedience, on pain of perpetual punishment.  " Cursed is every one that continueth not
in all things written in the book of the law to do
them, and as many as are of the works of the law




2 12 -    PRACTICAL DIFFICULTIES.
are uLinder its cCurse."  Gal. iii. 10. The law under
which sinners are, is that according to which the
world stands condemned as criminal at Jehovah's
bar, and by the deeds of which no'flesh shall be
justified in his sight.  Rom. iii. 19, 20,
Those who think a relaxation of the law is obtained, ought to point out wherein the abatement
consisteth, that imen -might keep in a happy mediumn, and not presume to go beyond nor fall short
in obedience to its precepts.  Will the Lord allow
men to have other gods besides himself, or to
worship him in a way contrary to what he has appointed?  Will he hold them  guiltless that take
his name is vain? CMay people now lawfully forget to keep holy the Sabbath day?  Has Christ
released men from their natural obligations to parents? or given them a license to murder, to live
in uncleanness, or falsely to accuse their neighbours, or covet what is the property of others? If
moral commands continue in full force, as is abundantly evident from  the New Testament, wherein
then does the alteration consist?  [Does the law
cease to take cognizance of the heart, and being
less spiritfal is it, therefore, more ac~reeable to the
carnal mind? If that be the case, how can mental
acts be condemned by it, which the Scriptures positively declare they are? Impure desires are by
it deemed adultery; hatred, murder; and cove



MAN'S INABILITY.             213
tousness, idolatry. See MIatt. v. 28; 2 Pet. ii. 14;
1 John iii. 15; Col. iii. 5. The language of christians in the apostolic, day was, we know the law
is spiritual. Rom. vii. 14. It is holy, just and
good.  Rom. vii. 12.  I delight in it after the
inward man, says Paul, verse 22, so then with my
mind I serve the law of God, verse 25.
The law of which the apostle spoke, and in which
he delighted was that which slew him, that commandment which was ordained to life, he (as a
criminal,) found to be unto death, verse 10, 11.
He was delivered from it as a covenant, but under
it as an unalterable law, verse 6, 7. As a covenant it was weak, (that it could not give life to the
sinner,) not weak in its own nature, much less
wicked, but weak through the flesh. What it could
not, therefore, do in favor of the guilty, was done
by Jesus, who did not blame the law, but justified and satisfied its demands, and condemned all
opposition to it, even siln in the flesh. Rom. viii.
3.  The law under which christians are, requires
truth in the inward parts as much as ever, and
cannot alter whilst Jehovah remains the same: for
God is a Spirit, and they that worship him MUST
worship him in spirit and in truth. John iv. 24.
If then both the matter and spiritual nature of
moral obedience remain the same, notwithstanding
men's inability, it is evident the law by which




214        PRACTICAL DIFFICULTIES.
obedience is enforced is not altered, and that a new
remedial law is a fiction.  Besides, if the law became unrighteous when its subjects became ungodly, (which would be blasphemy to suppose,)
God would certainly have repealed it, and not sent
his son to honor an unjust law, at the expense of
his blood.
Finally. If the Divine law ceaseth to require
perfect obedience, saints will at last rise in obedience superior to the law under which they are; for
the spirits of just mnen will be  made per'fect, and
when so they will love God more than he'desires
they should, unless the law rise and fall in its requirements according to the inclination of its subjects, on which absurd hypothesis the notion of a
new law seems to be founded.
The gospel exhibits new motives to love and
obedience, and graciously conveys new principles,
in consequence of which saints yield to God new
obedience, and by his authority attend to new positive ordinances, for new and special purposes; and
are accepted of God, and approach him under new
characters, in a new and linvig  way; and are encouraged by new and better promises, in consequence
of the new and well ordered covenant of grace,
under which they are. But though he make all
thilngs new in respect of acceptance with him, and
enjoyment of him and old things pass away in favor




ERRORS OF FALSE RELIGIONISTS.   215
of them who inhabit the new Jerusalem, yet as God
is the same, without variableness, in his own adorable perfections, infinite beauty, and boundless
authority, he cannot alter his moral law, considered
simnply as a law, because moral obligations arise
from that natural connexion and relation subsisting between God and rational creatures, considered
as the productions of his power.  Hence it is that
no alteration in them can possibly diminish their
obligations to him.
It is no new thing for professors of religion to
show an inclination to excuse themselves, and throw
the blame upon God. A certain wicked and slothful servant, when called to an account by his master, could say, " Lord, I knew thee to be an hard
man, reaping where thou hast not sown, and gathering where thou hast not strewed, and I was
afraid, and went and hid my Lord's money." Matt.
xxv. 24. Sinners in general think their cases
would not be so extremely bad as the Scriptures
assert and they frequently fear, were they fairly
dealt with. Instead of taking blame and shame to
themselves, their powers are employed to find out
other methods to appease conscience, and support
hope, than that which is set before them in the gospel.
3. Some apprehend the difficulty may be solved
by supposing a certain degree of grace bestowed on
all men, in order to enable them to perform what




216        PRACTICAL DIFFICULTIES.
is necessary to the enjoyment of God's friendship
and favor. But the difficulty is rather increased
than diminished by this contrivance. For,
If such degrees of grace be necessary to enable
men to obey, and to render their disobedience inexcusable, it necessarily supposes, that unless such
a degree of what is called common grace was given
them of God, they could not have been judged
blamable for the want of obedience. If they were
not blamable before, or antecedent to the supposed grace being bestowed, they certainly were not
liable to punishment. And if not liable to punishment before they had this common grace conferred
on them, how is this common grace an advantage?
seeing that without it they were safe, but the possession of it has rendered their state at best precarious!
Again; if such grace be given not so much for
their advantage, as to vindicate Jehovah's character, which is by some supposed to be the design of
it, it is necessarily implied, that without such a
bestowment, his conduct would have been liable to
censure and impeachment, and not at all capable
of being defended as equitable and just.
Further. If without the bestowment of the aforesaid grace, men would have had cause to complain
of zunfair dealing, what is called common grace is,
in fact, no other than a coszommo  debt, which God
could not justly withhold from  any man. Thus




EIRRORS OF FALSE RELIGIONISTS.   217
the doctrine of common grace represents the Lord
as neither generous nor just. It is the same as
saying, If God will please to do us justice, we will
out of complaisance call it grace.  But, as a proof
of esteeming what we call grace a proper debt, and
no real favor, we, in our hearts, verily account, and
are bold to declare that without such a bestowment,
we should have had cause for ever to complain of
harsh treatment.
Thus it appears that all erroneous systems, however widely they differ, agree in tacitly charging
God and his law with injustice in condemning for
sin; and that the enmity of carnal men is such,
that they cannot be reconciled to his government,
unless certain concessions be made on his part to
obtain their forgiveness of the supposed injury.
However, it is evident, that approving views of the
requirements of God's law are absolutely necessary, in order to admiring views of the grace in his
gospel.  For where condemnation would be unjust
an acquittal is no favor; and where obedience is
not due, it cannot be justly demanded,
Another method of accounting for God's requiring perfect obedience of imperfect men, is the
consideration of our being represented by Adam,
in the covenant which was made with him.
The reasoning of many eminent men has been
thus:-" We had in Adam full and adequate abil19




218        PRACTICAL DIFFICULTIES.
ity, every way proportionable to the nature and
extent of duty; and though men have lost their
power to obey, God has neither lost nor given up
his authority to command: therefore it is our
duty to exert not only the strength we are now
possessed of, but likewise the strength we should
have had, supposing our first parent had continued
in that state of purity and power."
That Adam was the covenant head of his posterity, appears evident from the Scriptures, and I
hope, has been proved under another head. And,
that advantages and disadvantages naturally result
from representation, according as representatives
act in their public character, none will deny. The
covenant made with our first parent was certainly
righteous; and had the condition been performed,
we should all have admired, not only the equity,
but the kindness of the compact.  But, success
does not make a transaction equitable, nor does a
failure constitute a stipulation wrong which is naturally right; and we may rest satisfied, that it
was impossible for an infinitely holy God and an
innocent creature to enter into an agreement essentially wrong. Therefore, we ought to be for ever
silent, in respect of censure and complaint.
Though this last-mentioned method of accounting for the Lord's requiring of us what is superior
to our present power be less exceptionable than




.NATURAL AND MORAL ABILITY.        219
those before referred to, yet it does not come fully
to the point, or cast sufficient light upon the subject; for it seems contrary to the common or
known rules of equity, to punish on account of
not performing what is naturally impossible to be
performed.
Hence, some have endeavored to hold up the
doctrines of grace as objects of ridicule and contempt, and have boldly asserted, that according to
these doctrines, future judgment would be a mere
farce.  For God might as justly punish slowmoving animals for deficiency in swiftness, and
those for not flying who have no wings, nor in
any respect formed for such a motion, as to punish
men for not doing what they cannot possibly accomplish, but is as much above their power as to
create a world.  Such checks the adherents to
truth have frequently met with.  And such reasoning, or rather declamation, has been very stumbling to weak Christians. Some have been severely
tried by the above misrepresentation of gospel
truths, and tempted to think what they dare not
utter.
For the relief of such, I propose to their calm
and candid consideration a distinction between natural and moral inability, which seems necessary
to be well understood in order to obtain consistent
views of Divine revelation, relating to the require



220        PRACTICAL DIFFICULTIES.
ments of God's righteous law and the nature of
his precious gospel.
By natural inability, is intended a want of a
natural capacity or opportunity to know and do
what is commanded, or an absolute defect in the
natural powers of a man's mind or body, by which
he is rendered incapable of acting, although his
will were bent upon the performance of his duty.
Whatever totally prevents a person's knowing or
doing any thing, though he be ever so desirous of
accomplishing it, is what I wish to have considered
as included in natural inability.
litoral inability consists in a disinclination to
what is good, or an aversion to what God has
made a duty. That I may be properly understood, I would further observe, that by natural
power and ability, is intended, the possession or
enjoyment of such powers and properties of soul
and body, as are necessary for the purpose of mental and corporeal actions, and also being in a situation suitable for the exertion of them.
By moral ability is intended a suitable disposition, which consists in a holy inclination to what
is truly good.  To illustrate and point out the
propriety and utility of the above distinction, for
the relief of entangled minds, I shall endeavor
to demonstrate, that natural inability, as above
stated, is not a criminal defect; and that moral




NATURAL AND MORAL ABILITY.         221
inability is inseparably connected with fault, and
cannot possibly be an excuse or palliation of blame,
but on the contrary, that a man is culpable, because of his inability to obey; or that criminality
increases in proportion to the degree of moral
impotency.
I. That ncatura inability is not a criminal defect, or culpable deficiency, will appear evident, if
the following observations be duly attended to.
Though men's powers of mind and body are
greatly impaired by the fall, or the entrance of
sin, yet the Scriptures do not intimate that,weaknesses, in either, are sinful; they are spoken of as
pitiable infirmities, but never as punishable faults.
Therefore it is written, as a father pitieth his
children, so the Lord pitieth them  that fear him.
lIe considers our frame, and remembers we are
but dust.  Parents, by whose pity the Lord illustrates his own, know how to make this distinction
respecting their children, and would be cruel if
they did not.  Supposing a son in the height of
some criminal proceeding should break his legs,
would it not be deemed cruel, not only to punish
him for the criminal action by which he came by
his disaster, but for his not walking, which he
would be very glad to do if he could.  Upon
this self-evident principle of equity, Mephibosheth
founded his plea, when accused by his servant of
19*




222        PRIACTICAL DIFFICULTIES,
disloyalty to king David his sovereign.  Hle loved
David's person and government, and he pleaded,
that his not accomlpanying him in a time of trouble, when he fled before his unnatural son, was
not owing to disqaTfectio2n, but "thy servan?t is
lame."
It is not the sin of the blind that they do not
read the Scriptures; nor are the deaf blameable
for not hearing the sound of the gospel: nor the
dumb culpable on account of their not pleading
for God. Nor is it the duty of any to work with
their hands who have none. The reason is, because they couid not be or do otherwise if they
would.  Though Paul's bodily presence was weak,
and his speech contemptible, yet he did not consider himself criminal on that account; but rejoiced
in his infirmities, that the power of Christ might
rest upon him; but he did not rejoice in his sins.
Deficiency or weakness in mental powers is not
criminal; for in that case, the weakest man would
be the most wicked, and those who are superior
in natural parts would always excel in piety; which
is contrary to fact. Mlen are dead in sin, but that
death does not consist in a privation of natrtral
faculties.  When rationality is absent, words and
actions are never deemed punishable, because they
are not accounted criminal.  But if the fault lay
in naturacl weakness, the less understanding and




NATURAL AND MIORAL ABILITY.    223
reason a person is possessed of at any time, the
greater would be his crimes. And instead of not
being punished for injuring others, such ought to
be punished with greater severity on that account.
In regeneration the Holy Spirit does not create
new faculties, or bestow a new set of natural
powers; he does not produce a new head, but a
new heart, by infusing new principles and holy
dispositions.  But if a deficiency in natural powers was the fountain of fault, or the source of
blame, from whence criminal actions proceed,
there would be a necessity for the production of
new faculties, or otherwise a removal of their
natural deficiencies. And if so, the surest evidences of a gracious change would be a strong
memory, a fertile imagination, a fund of wit, a profound understanding, clear ideas, and strong reasoning. In short, an assemblage of fine brilliant
parts would, in that case, be the best proof of true
holiness. And thus the devil might perhaps be
admired for his purity; for, according to that mode
of reasoning, Satan might be proved a delightful
saint.
No greater natural powers are necessary to love
Gol, than to hate him; to serve him, than to oppose him. Therefore God does not require more
of any man than the right use of what he hath.
And surely it is not wrong to require what is




224        PRACTICAL DIFFICULTIES.
right, God does not require any thing unreasonable; he requires only what he has a right to, and
deserves; even all the heart, all the soul, and all
the strength.
He does not require in point of degree the like
of all; for to whom  much is given, of them  he
requires the more.  Luke xii. 48.  It is each
one's all that he demands; he does not require his
creatures to be alike strong in mental powers: he
never intended they should be. Angels excel in
strength; but he requires all his rational creatures
to love and serve him with all the strength they
have. He could not require more with equity to
his creatures, nor dispense with less in justice to
himself.  He requires nothing naturally impossible to be performed.  He has not made any thing
the duty of his creatures which exceeds their natural ability, nor does he punish them for not
acquiring or doing what is naturally beyond their
power to perform.  As men's natural capacities
and situations are very different, he does not, therefore, require all men to be alike knowing, nor does
he require knowledge beyond the means of information.  He does not condemn those who have
no revelation, for not knowing what is only knowable by revelation; nor expect of those who have
the Scriptures to know a tittle more than is revealed by them.




NATURAL AND MORAL ABILITY.    225
Hence, as to those things which are only revealed as matters of fact, to be ignoraIt 1ozw they
are, is not the sin of any man.  Though God exhorts to liberality, yet none are required to give
liberally who have nothing to bestow.  Duty is
measured by natural ability; and where that is
wanting, the Lord accepts of a willing mind.  2
Cor. viii. 12.  Where the disposition is right, and
the design or intention good, the want of ability
to act as intended, exculpates the person from
criminality in that respect.  In a word, the good
man is not blamable because he cannot do so
much for God as he would; nor is the bad man commendable, because he cannot do evil according to
his desire.  Many wicked men would be greater
villains than they are, if they knew how. But
though they have not ability or opportunity to act
out their inclinations, none will commend them on
that account. See Acts xxiii. 12; 1 Kings viii. 18.
As commendation and blame do not result from
natural ability or inability, but from dispositions
and voluntary acts, therefore, Jehovah's conduct
stands clear from the imputation of injustice or
cruelty, seeing his requirements are proportionate
to, and nothing more than a right use of the natural powers, and privileges which his creatures possess. His commands are not grievous in their own
nature, whatever they be to our corrupt minds.




12~4 2?6   PRACTICAL DIFFICULTIES,
They are agreeable, and suited to the naturallpowers
of men, however contrary and disgustful to their
natural inclinations.
2. If we attend seriously to mnoral inability, we
shall discover the awful condition in which men
naturally are, and the absolute necessity of omnipotent grace to deliver them from a state evidently
helpless, and deplorable. For such cannot love
God, nor contribute in the least to their own deliverance; and yet their criminality is equal to their
inability.  A  sinner while unrenewed by grace
cannot love God, obey the law, or embrace the gospel, because the carnal mind is enmity against God,
and is not subject to the law of God, neither indeed
can be. Rom viii. 7. The wicked will not seek
after God: God is not in all his thoughts.  Psalm
x. 4. Such do not like to retain God in their
hearts; therefore desire not the knowledge of his
ways. Rom. i. 28; Job xxi. 14. Yea, they treat
him with scorn and disdain. Ps. x. 13. Being
the subjects of dispositions contrary to his holy
nature, they are therefore alienated from the life
of God, and dead in trespasses and in sins. Eph.
ii. 1; and iv. 18. The natural man is blind to
the moral excellency and beauty of God; to the
spiritual glories of Christ and his kingdom. He
has no perception of the things of the Spirit of




NATURAL AND MORAL ABILITY.    227
God, neither can he know them, because they are
spiritually discerned. 1 Cor. ii. 14.
As unconverted sinners cannot be subject to the
law of God, so they cannot embrace the gospel.
Jesus declared it impossible while they continue in
that state, saying, " No man can come unto me,
except the Father which hath sent me draw him."
John vi. 44.  " The Spirit of truth the world cannot receive." John xiv. 17. "1;Why do ye not
understand my speech? Even because ye caennot
hear my word." John viii. 43. "Their ear is
uncircumcised, and they cannot hearken."  The
reason is not natural but moral inability, for " behold the word of the Lord is unto them a r'eproach,
they have no delight in it."  Jer. vi. 10. Their
hearts are destitute of spiritual emotions, and compared to " stone;" even to the "adamant," which
is harder than " flint." So then they that are in
the flesh cannot please God, being under the dominion of dispositions averse to his nature and will.
Rom. viii. 8.
They cannot love and obey God, till they are
inclined so to do; and no man can be so disposed
to love God, till he view him as an agreeable object.  And God never was agreeable to a carnal
mind, it being enmity against him, on which account it is not, cannot be subject to him.
Such will neglect and despise God, while they




228        PRACTICAI  DIFFICULTIES.
continue to prefer other things before him. Those
therefore who are lovers of pleasures more than
lovers of God, cannot possibly esteem him  as the
chief good; and unless he be loved as such, he is
not, as God, loved at all.  Those who love the
praise of men more than the praise of God, cannot
seek the honor which cometh from him only. For
every one, if not prevented, will undoubtedly
pursue what he prefers, or act according to his
prevailing inclinations. Those, therefore, could not
believe in, or adhere to the humble Jesus, who
were amibitious of human honor.  To such he said,
HIow cant ye believe Which receive honor one of
another? John v. 44.
But sonle may ask, " May not such persons love
God, repent and believe the gospel if they will?"
Answer, " M{ost certainly they may if they choose
to do so." There is nothing to prevent their doing
so, wherever the gospel is published, but their own
criminal dispositions. There is no bar in their
way, but the wickedness of their hearts.  Whosoever will are invited to come and take of the waters
of life freely.  Rev. xxii. 17.  They have faculties
or powers of mind adequate to what God requires
of them.  [It is not owing to the want of natural
ability, as before stated, but their impotency consists in aversion to the things of God.  When that
is removed the difficulty is over.  For, where God




NATURAL AND MORAL ABILITY.    229
is loved, sin will be hated, Christ admired, and the
gospel embraced, with cordial affection and faith.
But while men are in a carnal state, they cannot
choose what is spiritually good; for that would
suppose them capable of choosing what they do not
approve of, or of preferring what they do not
esteem, but to which they have a fixed aversion.
While a person sees no comeliness in Christ, he
cannot possibly choose him as the chief among ten
thousand-his all in all; which believers do. Nor
can he hate sin till it become disagreeable to him;
or sincerely seek the salvation of God till he feels
he wants it, and knows its worth.
The question therefore should rather be, whether
any unrenewed person ever did, or can choose to
love God, hate sin, and cordially embrace the gospel? For, if none while in that state or condition
ever did or can, make such a choice, a willingness
in such a case is not supposable.
If unconverted persons may love God, repent,
and truly believe in Jesus, conversion would be
needless so far as it relates to such well-disposed
persons; for true believing penitents shall be saved.
And if so, such may be in heaven who never were
born again, contrary to the express and solemn
declarations of the Saviour, except a man be born
again, he cannot see the kingdom of God; except
ye be converted and become as little children, ye
20




230        PRACTICAL DIFFICULTIES.
shall not enter into the kingdom of heaven. John
iii. 3, 5, 7; Matt. xviii. 3.
And if unregenerate persons may love God, and
obey the gospel, how are we to distinguish between
those who are regenerated and those who are not?
If those who turn themselves, cannot be distinguished from those whose hearts are turned by
the Lord, the apostle's question to christian converts, 1Who Inaketh thee to dif/er? would be quite
impertinent.
We are taught by the unerring word, that there
is a great likeness to, and as close a connexion between men's voluntary actions and internal principles, as between the nature of a tree and the kind
of fruit it bears, or a fountain and its streams.
Matt. vii. 16, 20; James iii. 11, 12.  When a
corrupt fountain sends forth pure streams; and
thorns, brambles, and thistles, produce figs and
grapes; then, and not before, may we expect a
carnal man to choose spiritual things.
But it may be replied, that as man is a free
agent, he has power to choose what and when he
thinks proper.
That man is a free agent cannot be denied, consistently with his being accountable for his own
actions.  Man's free agency consisteth in a power
or capacity to compare ideas and to give a preference to what appears, all things considered, to




NATURAL AND MORAL ABILITY.    231
be most agreeable to himself. Perfect freedom
consisteth in a man's acting agreeably to his own
inclination, without any compulsion or restraint.
A  man, therefore, being a free agent, will act
agreeably to his own mind; therefore free agency
is a farther confirmation of man's moral inability.
For, as Divine things are, in their very nature,
disagreeable to the unrenewed sinner; therefore,
as a free agent he will, and cannot but choose the
contrary, as being agreeable to the desires and
bent of his soul.
It is said, " Man has a determining power over
his own will, and, therefore, his will acts as he
directs it, and consequently he is capable of making
a commendable and virtuous choice:" this is the
last resort of most sensible Armenians.
It does not seem very intelligible to talk of a
power over a power, resolving to resolve, or directing that by which a man is guided, and leading
what he follows. However, granting all that can
be desired, man's moral inability remains just
as before stated.  For supposing a man to direct
his will what to choose, he is sure to direct it to
choose that which he thinks is best, or what is
most agreeable to himself. The choice, therefore,
which he is supposed to direct his will to make,
cannot possibly be in favor of true religion, while
spiritual things are disagreeable to him; which




232        PRACTICAL DIFFICULTIES.
they will continue to be as long as his heart is
unrenewed by grace.
The first supposed act of his mind, by which
the subsequent act of his will is directed, must
be according to the light in which he views the.objects to be chosen;. and while he does not view
the glory and superlative excellence of Divine
things, he cannot give a preference to them; for
that would be preferring what he disesteems. And
till he prefers them, he cannot order his will to
choose them.
Thus it appears that every wicked man is held
by the cords of his sins. Prov. v. 22. He feedeth
on ashes; a deceived heart hath turned him aside,
that he cannot deliver his soul, nor say, is there
not a lie in my right hand? Isa. xliv. 20. That this
awful state of moral inability and death, is a blameable condition, or a criminal defect, will appear
from the following observations:
1. It is voluntary and free. 3Men are not compelled to sin contrary to their inclinations; but
the hearts of the sons of men are set in them to
do evil. Eccles. viii. 11. Their language is, A" we
have loved strangers, and after them will we go."
" As for the word thou hast spoken to us from the
Lord, we will not hearken unto thee."' Israel would
have none of me." Ps. lxxxi. 11. "I called, but
they gave me no answer; all the day long have I




NATURAL AND MORAL ABILITY.    233
stretched out my hand to a disobedient and gain.
saying people, (Rom. x. 21,) "which walk in a
way that was not good, after their own thoughts,"
(Isa. lxv. 2,) which say unto God, depart from
us; and what can the Almighty do for them? Depart from us, for we desire not the knowledge of
thy ways. What is the Almighty that we should
serve him; and what profit should we have if we
pray unto him? Job xxii. 17; chap. xxi. 11. 14.
"We will not have this man to reign over us."
The result of their consultation against the Lord,
and his anointed, is, " Let us break their bands
asunder and cast away their cords from us." Psa.
ii. 3.
Now if men are accountable for any of their
actions, they must be so for those which are voluntary.  Involuntary acts are not criminal; they
do not discover a bad disposition.  A good man
(like Peter) may be bound by violent hands, and
carried whither he would not. In that case it is
not his fault, though he be found in company
with men of the most abandoned characters, being
there contrary to his choice or inclination. A
gracious person may be delirious, or in convulsions,
and when so, may injure himself or his friends;
as such frequently discover the greatest antipathy
to those whom they most highly esteemed when in
their right minds. Yet such actions are never
20*




234        PRACTICAL DIFFICULTIES.
deemed criminal, because they are not considered
as effects of a bad disposition, but as proceeding
from disorders in the animal frame. Acts of a
nature much less violent and injurious, are accounted punishable when there is evidence they are
entirely voluntary and free, or arise from a bad
design.
Involuntary actions may occasion much grief
when reflected upon; but a person cannot be said
to repent of them, any more than a man can repent because he has not a proper perspiration or a
regular pulse. Praise and blame, rewards and
punishments, are only connected with those actions
which are the fruit of volition. Therefore no man
will be punished further than he is sinful, and no
action can be deemed sinful which is not the effect
of choice.
Nor is any man praiseworthy, whatever good
may result to others, from his conduct, if it appears that what he did was the effect of compulsion, or with an ill design. Mordecai was not
under any real obligation to Haman, though he
was by him arrayed in royal apparel, and brought
through the city on horseback, who likewise proclaimed before him, " Thus shall it be done unto
the man'whom  the king delighteth to honor!'
because what he did was contrary to his inclination or choice, being compelled through fear of




NATURAL AND MORAL ABILITY.         235
the king's displeasure. Nor were Joseph's brethren
commendable, though they were instruments of
his advancement in Egypt; because, though they
sent him thither, they meant it for evil. The
devil's testimony in favor of Christ's filial relation
to God did not entitle him to commendation as
Peter's did, though equally true, full, and explicit,
because Peter's confession was voluntary, and his
intention good. He meant thereby to honor his
Lord; but Satan's acknowledgment was either the
effect of constraint, or done with a design to sink
the Saviour's reputation. Luke iv. 41.
Hence it appears, that the criminal conduct
of creatures is the effect of their choice; sinful
actions are voluntary and free.  Therefore no man
will be found more sinful than he chose to be;
and if any actions are punishable or commendable,
it must be those which were voluntary; and consequently the strength of a propensity to evil, or a
moral inability to do good, cannot be pleaded in
favor of sinners, or as an extenuation of guilt.
2. Every apology in favor of delinquents,
founded on moral inability, is not only absolutely
inadmissible, according to every rule of equity,
but has a direct tendency to confirm the charge
of culpability, and to rivet the fetters of guilt.
Mlen are naturally disposed to cover their transgressions, as Adam; and fix the charge of blame




236        PRACTICAL DIFFICULTIES.
elsewhere; and through confounding or blending
the idea of what is smoral, with what is natural,
they endeavour to keep their consciences easy in
sin, from such-like excuses as the following:
"If men's propensity to evil be such as that
they cannot love and obey God without being
created anew in Christ Jesus, they are rather the
objects of pity than of blame; therefore we ought
not to be condemned for what we cannot help."
To make this soothing inference consistent,
these words ought to be added; i. e. if wce would.
Then it would be a good plea in favor of involuntary actions, or natural intability; for none are
condemned for not doing what they could not possibly perform if they wouold. But as it respects
moral inability, it is just the reverse; for the prevalency of inclination, or strength of propensity
to good or evil, is the very thing from whence
degrees in each proceed, and are inferred.
Moral evil is that which God naturally and
necessarily hates, and voluntarily abhors. His
propensity to purity is infinite and invariable. He
therefore takes no pleasure in our obedience to his
own appointments when performed in a sinful
manner; he said to backslidden Israel, "Incense
is an abomination to me; the new moons and sabbaths, the calling of assemblies, I cannot away
with; it is iniquity, even the solemn meeting;




NATURAL AND MORAL ABILITY.    237
your new moons and your appointed feasts my
soul hateth; they are a trouble to me, I am weary
to bear them." Isa. i. 13, 14.
No man of common  sense will infer that,
because Jehovah has an infinite propensity to
purity, and cannot but hate sin, therefore he is
not glorious in holiness; or that because he cannot lie, cannot deny himlself, therefore there is no
need to praise his truth.  Who, then, with the
least regard to, or possessing any share of reason,
truth, and decency, can thus plead, I aim not
very bad, because I have a very great and constant aversion to what is good.
If an intense love to sin, and hatred to holiness,
constitute freedom from blame; those who are the
greatest enemies to God and all righteousness, or
most evidently belong to the children of the devil,
are the least liable to punishment,.
If disinclination to duty frees a person fronm
obligation to obedience, a slothful servant would
have an unanswerable argument in favor of his
conduct; for he might say, (and no doubt could
give a sufficient proof if necessary,) that he never
loved work in his life, that he always had an
aversion to hard labor, and cannot yet be reconciled to it, being contrary to his inclination; and
that to which he always found, as far as he can
remember, an inward fixed reluctance.  He might




238        PRACTICAL DIFFICULTIES.
add, Sir, when I find work agr#eeabe to me, I will
attend to it: but till then, you cannot be so unreasonable as to blame me, seeing we are taught
to consider that, even in matters of religion, nothing is duty further than there is a corresponding
disposition. I love to look on, whilst others labor,
and I hope you will allow me, without offence, to
act according to my natural inclination.  The
haughty servant might likewise say, You will
allow me, I hope sir, to do as I please, for I never
did love control; I was always of an ambitious
temper, and have even now a strong inclination
and intense desire after honor and authority. I
wish you would, and therefore I cannot but hope
you will, consider yourself, in future, as under my
direction.
Must the notorious thief be acquitted, because
he has been long under the power of a strong
inclination to injure his neighbors? or the murderer be deemed less guilty, because of his cruel
disposition?  Were such a principle allowed, moral government would be overturned; every one
might do as he pleases without liability to punishment, especially those of the vilest dispositions.
And if so, perhaps none would deserve less
punishment than the devil.
But it may be said, " Our aversion to God has
been transmitted to us from our first parents; and




NATURAL AND MORAL ABILITY.    239
being born so, therefore we hope favor will be shown,
as our personal guilt is thereby diminished."
WVTere pity pleaded for, on account of natural inability, or a natural defect and affliction, attending
either our mental or bodily powers, the reasonableness of the plea would readily be granted. But
sin is a moral defect, and cannot be committed contrary to consent, or without a criminal inclination.
The above extenuating plea is only a false gloss.
It is as if a person should say, when indicted for
high treason, "I am, it is true, a traitor, but I
hope it will be considered as an extenuation of my
crime, that I am the offspring and seed of evil
doers; my family in all their respective generations have been rebels against their sovereign.  I
have, therefore, only acted as have my progenitors.
I hope I shall be favorably dealt with, as my disloyalty is a family disposition. Besides, what I
have done, arose from a rooted enmity in my heart
to the government; for which I ought not to be
censured, as my ancestors always discovered, as I
have done, an inclination to overturn the constitution; and if possible to dethrone the sovereign, and
bring him and all his children and subjects into
perpetual contempt. Moreover, as my temper and
disposition are such, I cannot submit to his authority, nor be beholden to his clemency; having a
rivetted aversion in my heart to what he is, has,




240        PRACTICAL DIFFICULTIES.
does, and says. If, therefore, my own enmity, or
my father's, against the sovereign and his subjects
have any influence to exculpate or diminish the
charge of guilt, which doubtless ought to be
allowed in my favor, I hope, according to the law
of equity, my punishment (if any be justly inflicted) will be very small."
If it would be an affront to common sense, and
contrary to every rule of equity amongst men, to
plead an exemption from punishment, on account
of the delinquent's vile disposition, or that of his
ancestors, how awful then is the deception of those
who apprehend that they cannot be treated as
criminals, because of moral inability, or the badness of their hearts.
Besides, if the vileness of men's hearts, or their
abominable dispositions, free them from blame, or
secure them from punishment, they cannot account
them to be bad hearts, seeing their present peace
and future hope depend upon them. They are not,
it seems, injurious hearts, but extremely beneficial,
providing they be but sufficient7y vile. Such persons would not know how to go on in religion as
they do-they could not sin without sorrow, hope
without holiness believe without evidence, and
rejoice in a thing of nought; but through the help
of a bad heart. They do not think them deceitful
above all things, and desperately wicked, and that




NATuRAL AND MORAL ABILITY.    241
for the badness of them they are accountable to
God. They consider their base hearts, and vile
dispositions, as their best friends, which justify and
sanctify their omissions of duty, and commission
of sins.
The gospel libertine, yea, the whole tribe of
indolent, light, and trifling professors, seem to consider and use what they call their bad heart, as a
dark room, or concealed warehouse, where they
hope to hide their crimes, which, as fast as committed, are removed thither in expectation of never
being found, or exposed to view, being secured by
the lock of strong delusion' under the care of carnal confidence, who carries the key of presumption,
and is lord of all the lumber!
How very different are the declarations of God,
who says, "The sacrifice of the wicked is abomination, how mcuch wmore, when he bringeth it with
a wicked mind?"  Prov. xxi. 27.  "He hath said
in his heart, God hath forgotten; he hideth his
face; he will never see it. Thou wilt not require
it." See Psalm  x. 11-15.'"These things hast
thou done, and I kept silence; thou thoughtest
that I was altogether such a one as thyself; but I
will reprove thee, and set them in order before
thine eyes." Psalm I. 21. "Yea, also the heart of
the sons of men is full of evil, and madness is in
their heart, while they live, and after that they go
21




242       PRACTICAL DIFFICULTIES.
to the dead."  " But know thou that for all these
things God will bring thee into judgment."
To conclude,
It is hoped the above remarks may, through a
Divine blessing, help entangled christians, respecting the following important particulars:
1. To behold and admire the equity of Jehovah's
government, in requiring nothing above the capacity, or natural ability, of his creatures; and yet
continuing the equitable demand of perfect obedience, and not altering his law in the least, to suit
the base dispositions of his rebellious subjects;
which would have destroyed every idea of authority,
and sunk the reputation of God.
2. The necessity of the almighty operations of
the Holy Spirit, in changing the bias and dispositions of men, by regenerating or creating them
anew in Christ Jesus, and working in them to will
and to do of his own good pleasure. For till the
sinner's disposition be changed, till he be born
again, and become a new creature, he can have
no true love to God, no spiritual delight in his law,
no approving views of Christ and his gospel. Yet
the change produced does not destroy the natural
freedom of the human will; but man acts differently
from choice to what he did before.
3. By the distinction between natural and moral
ability, sovereign grace is not only defensible




NATURAL AND MORAL ABILITY.    243
against every objection, but appears infinitely great
and absolutely free. In every respect it is truly
wonderful, because those who are saved were not
only miserable, but inexcusably criminal, and as
such under the sentence of eternal death, from
which there could not have been the least hope of
deliverance had not grace provided relief. If the
several parts of the great salvation be surveyed,
even from its rise to its final consummation, it will
appear entirely of pure grace, infinite, unmerited
compassion, and astonishing mercy, which could
not be the case if moral death was not a blameable
state.
Those who want to see the subject of grace
treated in a masterly manner, and set in a clear
convincing light, should peruse a book, entitled
The Reign of Grace, by Rev. A. Booth, London.*
4. By observing this distinction, Scriptural exhortations to repentance and faith, appear quite
consistent, which could never be defended if criminality arose from natural, and not moral inability.
In that case it would be equally as ridiculous to
call sinners to repentance, as to exhort a blind man
to repent of his continuance in darkness, and never
behold the surrounding beauties of creation; and
no less absurd than to attempt to convince the dead
-+ This excellent work is published by the American Baptist
Publication Society.




244        PRACTICAL DIFFICULTIES.
of the crime of indolence, for lying in the grave.
While sin is viewed as consisting in a natural defeet, or a deficiency in the natural powers, penitence
can never appear reasonable.  For a man to pretend to repent, when at the same time he considers
his fault to lie in a defect which he cannot possibly
help if he would, is like a deaf man considering
himself criminal because he did not hear to-day,
and resolving not to be guilty of the like sin tomorrow.  Indeed it seems to suppose, or require,
a very great defect in a man's understanding, to
be able to conclude, that such a repentance is what
the Scripture recommends, and the godly possess.
5. The doctrine of natural and moral ability is
calculated to afford much encouragement to seeking
souls, and to comfort those who are really devoted
to Christ.  For as none can come unto him but
such whom the Father draws, therefore spiritual
desires after Jesus, and delight in religion, are evidences of a gracious change, holy dispensations, or
a new heart.
You whose gifts are small, and natural powers
weak, be not distressed, for grace is much superior
to the best abilities.  Therefore, rejoice, that the
Lord hath shown you the more excellent way.
Who hath despised the day of small things?  The
profane world and proud professors may; but God




NATURAL AND MORAL ABILITY.    245
will not. Those who love the Saviour, to whom
his person, blood, and obedience, are precious, and
his ways pleasant, and whose desire is to walk
humbly with God in the paths of purity, though
they frequently stumble, and are discouraged, shall
not utterly be cast down; (Ps. xxxvii. 24;) but
shall hold on in their way, and grow stronger and
stronger; Job xvii. 9.'" They shall obtain joy
and gladness, and sorrow and sighing shall flee
away." Isa. xxxv. 8, 10. Those who are not able
to plead on God's behalf, but love to think upon
his name, are precious in his sight. They shall
be mine, saith the Lord, in that day when I make
up my jewels. Mal. iii. 16, 17.
6. The strong believer, however enriched with
gifts and grace, should be led to various humbling
and profitable considerations.  How,::: great his
natural abilities are, he is as much under a perpetual necessity to look to, and rely upon the Lord,
for gracious influences, as those of the weakest
capacity; for a person may possess strong mental
powers and be morally weak.  Grace may be languid and low, where natural gifts are lively and
strong.
While the christian is subject to sin, and a propensity to sin is felt, he will see the necessity of
perpetual watchfulness, repentance, and prayer, and
21*




24-6      PRACTICAL DIFFICULTIES.
often cry, with holy Paul, 0 wretched man~ that 1
am!  For though he is not under the sole dominion of sin, yet he feels and laments a criminal
backwardness to good, and a proneness to evil. So
that when he would do good, evil is present with
him.  He is the subject of two opposite dispositions, and therefore cannot do the things that he
would.  His resolutions are feeble, and his comforts
fluctuate, because his affections are unstable, being
sanctified but in part.  Sometimes he mounts to
heaven, and seems fixed on things above, but anon
he drops down to earth and sense; and then he
complains, and prays as David did, saying, "lMy
soul cleaveth to the dust, quicken thou, me."   le
feels assured, that without Christ he can do nothing; yet he does not consider this as an excuse
for the neglect of duty or the commission of sin.
He does not bless himself that he has a bad heart,
where he may safely deposit his iniquities, and thus
keep his conscience calm.
But the sin of his heart is the sorrow of his soul,
and his perpetual plague. It is the object of his
hatred, and the subject of his secret and unfeigned
lamentation: because he is taught to regard moral
defects as inexcusable faults.
He longs for heaven, because it is a place of
purity, where he shall be free from sin as well as




NATURAL AND MORAL ABILITY.    247
from  sorrow. While in the body, he considers
himself neither where nor as he would be; therefore his desire is to depart and be with Christ,
which is far better.
And as he which testifieth these things saith,
Surely I come quickly:  his heart replies, " AMEN,
EVEN SO COME, LORD JESUS."
THE ENE








INDEXO
Absolute need of Christ, 159.
Adam, our Covenant head, 218.
Adoption, 80.
------- -   as an act of sovereignty, 87.
------   includes our bodies, 89.
Afflictive providences, 169.
Antinomian error, 199.
Appropriating faith, 119.
Atonement, 92.
-     vicarious, 96.
--    condensed view of, 97.
Awful condition of natural men, 226,
Belief of our interest in Christ, 124.
Belief without evidence, 135.
Birth, spiritual, evidences of, 140.
Blame not to be thrown on God, 215.
Ceremonial law fulfilled in Christ, 197.
Christ's inferiority to the father, 25.
two distinct natures, 26.
p —--- inferior in office, not in nature, 2?.
pre-existence, 32.
Christ, the Creator, 35.
------- had a real body, 38.
Consciousness of sin, 102.
Connexion between repentance and faith, 121.
Consistency of scripture exhortations, 243.
Creatures no power over their lives, 96.
Death of Christ compatible with his Divinity, 111.
Death different from annihilation, 112.
Deity of Christ, 25.
Deliverance, what it consists in, 166.
Determined adherence to Christ, 189.
Determining power of the will, 231.
(249)




250                     INDEX.
Doctrinal difficulties, 25.
Doctrines erroneously viewed, 153.
Duties do not exceed natural ability, 224.
Efficacious grace, 156.
Efficacy of the atonement, 106.
Election, 55-158... —  to be made sure, 56.
-----  in what it consists, 57.... —  not contrary to God's moral character, 69.
* —---- -condensed view of the doctrine, 70.
Enmity of the world, 187.
Equity of Jehovah, 242.
Experimental difficulties, 116.
Faith, how necessary, 128.
False confidence of some, 131.
-   professors, 192.
-  joy, 145.
Fear of punishment, 102.
Free agency of man, 230.
Freedom of Divine grace, 242.
God justly offended with man, 92.
God's gift of his Son, 104.
hatred of sin, 44.
-     love not necessary, but free, 45.
Good men not equally loved of God, 51.
Gospel gives new motives for love, 214
Great saints humble, 150.
Hatred of sin, 48.
Holy dispositions necessary, 142,
Honest heart, what, 136.
Imputation, 154.
Inability to keep the law, 213.
Incarnation of Christ, 39.
Indwelling sin, 150.
Internal piety necessary, 154.
Joy sometimes deceptive, 144.




INDEX.                     251
Kindness of Christ in abolishing ceremonies, 202.
Law, the believer's rule of life, 192.
-    justifies no man, 194.
-     altogether approved by the believer, 208.
- not relaxed under the gospel, 211.
Legal atonement, 99.
Life not in our power, 96.
Love of God not voluntary, 46.
Man justly deserves punishment, 93.
-  averse to God's way of salvation, 94.
Man's inability, 198.
-        free agency, 230.
Manner of remembering scripture often deceptive, 147.
Marks of true piety, 135.
Merit of Christ's death, absolute, 106.
Moral ability and inability, 220.
Natural as distinguished from sovereign love, 53.
Natural inability not a crime, 221.
Nature of free agency, 230.
Necessity of renewing grace, 242.
Neglect of gospel ordinances, 202.
No legal obedience sufficient, 210.
Opposition to God, 54.
Pardon required atonement, 104.
-----   and repentance naturally connected, 209.
Particular redemption, 166.
Person, the use of the term, 30.
Plague of the heart, 151.
Positive institutions, 196.
Pre-existence of Christ's human soul, 33.
Providences not contrary to promises, 169.
Repentance precedes remission, 121.
Reproach to be expected, 187.
Reprobation not the opposite of election, 64.
------ ~ is the opposite of approbation, 65.
Riches of Divine grace, 242.
Rule of the believer's life, 195.




252                     INDEX.
Salvation the result of union to Christ, 80.
Saving faith, what, 129.
Sin and suffering inseparable, 105.
Sonship of the believer, 89.
Sovereign love, 43.
Spiritual consolation, 143.
Strong believers taught humility, 245.
Substitution of Christ, 96.
Time of our conversion, 139.
Title not produced by capacity, 155.
Transcendent glory of the truth, 137.
Trust in Christ, what, 132.
Trying providences useful, 172.
Unconverted persons should pray, 117.
Undone sinners may approach Christ, 125.
Union to Christ threefold, 73.
Unity of the Divine essence, 29.
Visible union to Christ, 73.
Vital union to Christ, 75.
Virtual union to Christ, 81.
Voluntary actions rise from principles, 230,
THE END.