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IMaps, pistes, charts, etc., mey be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diegrems illustrste the method: Les cartes, planches, tableaux, etc., peuvent Atre fiimAs A des taux de rMuction diffirents. Lorsque le document est trop grand pour Atre reproduit en un seul clichA, ii est fiimA A partir de I'angie supArieur gauche, de gauche A droite, et de heut en bes, en prenent le nombre d'images nAcessaira. Les diagrammes suivants iiiustrent la mAthode. 1 2 3 1 2 3 4 5 6 "'''■', DISCOURSE ON THE NATURE OF THAT INABILITY, WHICH PREVENTS THE SINNER FROM EMBRACING -w/-.<.-;r;iVv,j.,'- ,.?, ^^^j^ GOSPEL: ^-— ^ '*lli i^ -a'w® ssmffl®ns9 LEACHED IN THE AMERICAN PRESBYTERIAN CHURCH, MONTREAL, Dec. 9, 182f« .'!■ ^fc■i^ # By JOSEPH S. CHRISTMAS, PASTOR OF SAID CHU)iC!I. ; ■ ^1*' I'lBLtSHED BY REQCEST, iJriantreal: rniNTED AT THE HERALD OFFICE. ..•^■a.' -> 1827. ;*■ Fioza - Tun two discourses, tht substance of whicli are here given, were prepared, and preached in the ordinary routine of congregational instruction, without the most distant thought of their publication. When a request, that they should be printed, was presented me, together with a subscription sufficient to warrant the expense of an editio**, from persons whose wishes I love to gratify, and whose judgments I ought to reftpect, I consented to the measure: not without the conviction, that few persons could fully understand, and retuember the discourses, by simply hearing tbem, and not without the hope, that tlieir leisurely perusal would estal>lish tlieir i minds in the important truth inculcated. The two sermons are here thrown into one discourse, the recapitulation of the first, which formed the introduction of the aeeond sermon, is oirUted, some additions, and such verbal alterations as two ser mens composed in the latter half of a week might be expected to require, are made, and a few notes appended in further illustration of some points, but briefly touched in the discourse. ' *" J. S. CHRISTMAS. Monti-talf Dec. 14, 1927. ■ ^-.iii»«ul.*>4S|f No man ( Tni gious which The o and t1: but ui ty to of life ance < more. God, able c ready mains than 1 deny, ledgii the SI . ' -l-ft^ '(■*\t> DISCOURSE. '. ■. "t. • ' :■• ir^vj-v; ' - :<*Vya: ". 4/'i Ye will not came unto me, that ye nijght I»av3 life. — John, v. 40. ^ ,• ,^ IN COVNBXIO>f WITH, ' — ' - -"' ' ' No man can come unto me, except the Father, wliich liath ssnt ms, draw him.— JoiW,vr. 44. There arc two leading views, in which the subject of man's reli- gions obligation, is regarded. The one considers sin, as a misfortune, which is to be pitied ; the other as a fault, which is to be blamed. The one regards man as unable to comply with God's commands ; and therefore not bound to do so. The other regards him as able, but unwilling, and nevertheless bound. The first consiAers it his du- ty to do x'/hat he can, that is, discharge the social and moral duties of life, controul his external deportment, and give a diligent attend- ance on the ordinances of religion, till God shall enable him to do more. The second view of the subject, esteeming the precepts of God, concerning all things to be right, considers man under unalter- able obligations to do whatever he commands, that he has power al- ready conferred on him, to do his whole duty, and that while he re- mains averse to its performance, his praying for assistance, is worse than useless. The supporters of the first view to be consistent, either deny, that God commands unrenewed men to be holy, or acknow- ledging that he does, deem it impossible, and therefore unfair ; while the supporters of the second maintain, that the Most High does de- 1 ^'.. mand holiness of unholy men, acknowledge the possibility of com- pliance with the demand, and perceive and insist on its fairness and equity. — Each of these views, are held by Calvinistic, and Orthodox Divines, in all branches of the Presbyterian Church, both in the Eastern and Western Hemispheres.* Though they may not all push their sentiments quite to the extremes, which I have stated, yet every thinking Christian must, and does adop^ principles, which clearly in- volve the whole of one, or the other of these systems. It need not be said, that the difference between the two is wide ; that, it is a difference of great practical importance, and one that meets us at al- most every turn. It would be prejudging the case, to ask those wha are in the habit of reading the Scriptures, which is there presented, but the bare statement of the question informs us, which side of it reflects the most blame on the sinner, and the most glory to God : a circumstance which to an humble mind affords strong presumptive evidence of the truth. The whole difference between these schemes, lies in the apprehen- sion of the nature of that inability^ xvhich prevents a sinner from com- plying with the commands of God. The one maintains, that it is a natural inability, which he cannot help, and the other, that it is a moral inability which he toill not help. If the truth on this point, can be satisfjjiptorily ascertained, all the other consequences involved, will easily follow, and the correctness of ont, or the other of the systems, be determined. If our investigation should prove fMccess- ful, I trust, that we shall not regret, having occupied a portion of this holy day, with the consideration of the subject. It will be, first of all, necessary to have clear conceptions, of the distinction between natural, and moral ability. Natural or physical ability, is our power to do a thing, which we have by the very cons- titution, of our natures, whether it refer to our mental faculties, or bodily abilities, or our opportunities to use them. Moral ability, 15; our inclination to do a thing, and is irrespective of our power. Thit * S«e not* A. I f of com- irness and Orthodox 3th in the t all push yet every :learly in- need not lat, it is a us at al> hose who resented, side of it > God : a sumptive pprchen- Vom com' tat it is a t it is a lis point, nvolvod, r of the ?''ccess- )rtion of of the ohysical y cons- tics, or ility, is Thif ;ind of ability, is called moral, because the inclination, is that on i^hicb the moral character of the agent, the good and evil of his ac- ions depend. Perhaps a few illustrations may convey a better idea f tho distinction, than any definition, however accurate. A man r\io has the use of his limbs, has natural ability to walk, but he may rom some cause operating on his inclination, be unwilling to move a tep. He is now morally unable. Again, he may have a great dc- irc to walk, and not have the use of his limbs. He is in that case, orally able and naturally unable to walk. When the mariners in e vessel, which contained Jonah, rowed hard to bring it to land, but ould not, it was through a natural inability. When Joseph's brcth- n hated him so, that they could not speak peaceably to him, it was hrough a moral mability. It is by a natural inability, that a blind an cannot see. It was by a moral inability, that some of whom, n Apostle speaks, had '* eyes full of adultery, that could not cease ron sin." A drunkard has natural ability to abstain from spiritous quors, as well as from any other poison, but when through strength f appetite, he is unable to forbear, it is a moral inability to abstain, t is an instance of natural inability, that men cannot make a hair of eir head white, or black, or add a cubit to their stature; and of oral inability, that an affectionate child cannot wantonly disobey its arents, or a malicious man aannot desire the prosperity of his enemy. Now, though it sound like an inaccuracy, to say — that a man is able to do what he is merely unwilling to do ; yet through the po- rty of human language, it is customary with all persons so to speak. ow common is it, for a person to say, that he cannot do, what he is erely strongly averse to do. I tell you to thrust your hand into e fire. You reply that you cannot — you cannot think of such a Iijf,'. Now It is evident, that you have the natural ability to do it. \o\\ can move your hand in the direction of the fire, as easily as in y other direction. All you mean by saying you cannot, is that u are strongly averse to it : in other words, you are morally una- !e. When you hear a recital of some shameful, or cruel conduct, u exclaim "Oh! I could not have acted so" — not meaning, that u have not powers of body, and mind, to have perpetrated the atro- 9 city, but that it would have been altogether contrary to your feelings,] and inclination. In accordance with this method of speaking so common among men, is the Bible written. Thus the Redeemer said " No man can come unto me except the Father which hath sent me draw him," that is, every one is so strongly averse to coming to me that he cannot, or n^ore strictly tinll not come unto me, except the Father draw him, or overcome his repugnance, by the sweet and powerful constraints of his grace. In exact agreement, with this in-j terpretation, are the words of him, who never uttered an incau-| tious expression, and who was always perfectly consistent with him- self, " Ye xvill not come unto me, that ye might have life," a de- claration which in the original still more emphatically attributes thcir^ not coming to a want of will, than the English auxiliary verb, which,! generally implies nothing more, than the certain futurition of the< event, " Ye are not willing to come unto me, that ye might have liie."] -and )ility ? jUow r jury to fd, or ) .fords, y \o othc But 1 oui' ch ence, a erely f ischie 11 confi ar, bit distini t woulil Having stated, and explained the distinction between natural and moral ability; I observe, that, the inability which prevents a sinner from embracing the Gospel, must be of one kind, or the other, andj^^*^ y' * fnaintain, that it is of the latter kind — that all men are naturally able »^"ce tc to come to God, and th&t, the only reason why they do not, is that they arc morally unable or unwilling to do so. \ inabi hich tl ause b We are here met at the very outset, with a prejudice against all SP^^^'^^^ such distinctions, as a mere metaphysical refinement, which few can I?* ' ^^^ understand, and if understood, of no importance, for if men are un- m^^ able, they are unable, whether it arises from a physical, or moral w ^^ cause. If any choose he is at liberty, to call the distinction nice, and W^'^"'"^' metaphysical, but it is a distinction still, which is obvious to everj M^^^ capacity, and whose importance is daily felt in the transactions ot W^^^'^ ^ society. For instance, if one of your children has broken some val w'"'* "'^' uable article, would it be a metaphysical nicety in you, to inquire, v^''^" ' whether, it was an accidental thing, which could not be helped, oi w *'"*^^*" whether it was done wantonly, and willingly ? Does not the ver) -^^^y' child perceive the distinction ? and if he can, will avail himself of it -^ orcib y and never fail to plead that he did not intend it, :iiid could not helii* ^"'PC"'* >^ yo\XT feelings, speaking so edeemer said ich hath gent to coming to ) me, except he sweet and '/ with this in- d an incau- nt with him- 6 life," a de- tributes their .and is not this, the very distinction between natural, and moral )i1ity ? Again, when a criminal is arraigned at court, for killing a ;lIow man, is it a matter of too much metaphysical nicety for the jitry to inquire, whether it was an accident, which could not be help* fd, or a wilful muider which had been freely intended, in other ^ords, whether it proceeded from a natural, or a moral inability to lo otherwise ? But the distinction is no less important, than it is obvious. Does our child think it of no importance towards establishing his inno- ence, and would he not justly complain did you punish him, as se- verb whi-h l*'^''^^y ^^^ "" oversight; or accident, as for wanton and intentional irition of the J""'^^'"®^' ^^^ *^ such were your general procedure, would he not lose 'ht have liie " 1*'^ confidence in your justice ? And might not the accused at the %nr, bitterly complain of the judge, who should refuse to make such lla distinction, by saying, that if the man was killed, he was killed, and t would not altei' the event, to determine whether it was done volun- arily, or accidentally? And why should it be deemed of no impor- ance to ascertain whether men's continuance in sin Ke fronr. a natur- \ inability, a cause which they cannot help, or fron*. a moral inability hich they will not help. Men indeed continue i a sin, whether the ause be of a natural, or moral kind, but is the di.>tinction of no im- ortance towards determining their guilt? No mao who thinks at 11, can think so. Sinners do without exception, perceive the bear- ng of the question, and when urged with the immediate obligation f duty attempt to fasten the blame of non-compliance upon their atural inability. They perceive, that if it can be shown to proceed "rom their moral inability, or unwillingness, that they are stripped of pEvery cloak for their sin. They are quick to discern, that the distinc- tion forces upon them, an irresistible conviction of guilt, which they Iwould gladly avoid. So long as they can excuse themselves, by tlirowing the blame on something beyond their controul, they rest *:^asy. Hence that rooter! aversion to the doctrine, which must have himself of It B^^'^^y ^^''"ck the mind of every one, who has conversed much with uld not heliiM*"'P^"^^^"* persons, on the subject of their personal obligations. I natural and' ents a sinner le other, and aturally able » not, is that e against all hich few can men are un- al, or moral on nice, aud )us to ever) msactlons o; en some val , to inquire e helped, oi not the ver) ^^..««L. 8 Hence their unwillingness to admit a truth, which shows their hiding place, to be a refuge of lies. But they must see it, if they shall ever be brought to a state of conviction. Of such deep, and practical importance is the doctrine. I know of none more so. Without it, I should be perfectly unable, to justify the ways of God to man. I should feel myself, in th^ situation of one of Pharaoh's task-masters; and rather than hear the keen retort, " There is no straw given unto thy servants to make brick," and be sensible, that it was well found- ed, I would resign the •service. Without it, I should not know how to acquit the everblessed God of being a hard master, gathering, where he had not strewed, and reaping, where he had not sown. We v/ill now attend to the evidence, which directly proves, that men have natural ability p»;rfectly to love and obey God, and comply with the Gospel. I argue it, from the fact, that God has commanded it. It will not be doubted that the Supreme Lawgiver enjoins men to love him with all their heart, with all their soul, with all their mind, and with all their strength, and their neighbour as themselves, that he commands all men, every where to repent, and return to him with their whole heart, that he commands them, to believe the Gospel, under pain of damnation, and to be holy, even as he is holy, and to have holj^ and new hearts, that is, to be in the possession of holy feelings, without delay. " Circumcise yourselves," says he, " and take away the fore- skins of your hearts, ye men of Jerusalem, and inliabitants of Judah." " O Jerusalem ! wash thine heart from wickedness, that thou mayest be saved." *' Cast away your transgressions, whereby ye offend, and make yen a netv heart and a neiv spirit, for, why will ye die ?" •' Re» pent, and be converted, that your sins may be blotted out." " Be- lieve on the Lord Jesus Christ, and thou shalt be saved." " Let the wicked forsake his wa)', and the unrighteous man his thoughts.'' " Rend your hearts^ and not your garments," ^^imrifyyour hearts^ ye double piinded." " And this is his commandment : that we should believe on the name of his Son Jesus Christ, and lovt one another." To tliese might be added a vast many other passages, indeed all the precepts of Scripture winch enjoin holiness in general, or some of its particular branches. Now I appeal to you, whether God will ever command what it is impossible for men to perform. Can you for a moment suppose, that the Judge of all the earth, will require of men what is beyond their strength, and that under the penalty of his ever- lasting displeasure? Then indeed are the complaints which sinners make against the Most High, for the strictness of his law well-found- ed. And can you believe, that men are in the right, and Jehovah's conduct infinitely in the wrong ? " Far be it from God, that he should do wickedness, and from the Almighty, that he should com- mit iniquity !" " What shall we say then ? is there unrighteousness with him ? God forbid ! yea, let God be true, and every man a liar." Whatever be the consequence, we will with Elihu, " ascribe righte- ousness to our Maker." We are now prepared to see the force of the following argument :^ '■»-'•*- • »- ,. ' , ' ■ f -■.-.. God will not command what men are unable to perform. But he does command men to love him, repent, and embrace the Gospel. Therefore men are able to love him, repent, and embrace the Gospel. There are two ways, in which men attempt to evade the force of this reasoning. The first is, that we originally had the ability in Adam, that we lost it in him, and that God's right to command^ still continues, notmthstanding our inability to obeyk In answer to this objection, I would first state, that I have no dis- position to deny that Adam's conduct — the Scriptures have not ex- plained hoto, nor have any of its expositors succeeded in becoming wise above what is written — somehoto involved us in very important consequences. It has brought us into that state, in which every hu« man being is born, and grows up, unless sovereign grace interpose, with a heart opposed to his duty, and to God. But it cannot with propriety be affirmed, that the fall has deprived us of power, to keep B the commands of God. If it has, then our probation, and responsi^ bility came to an end in Adam, and there is no such thing as actual sin in the world. If we lost our power to obey in our first parent, then our probation, and responsibility came to an end in him. I do not know of any principle plainer, than that accountability is found- ed on power to obey, or of any more absurd^ than that a creature incapable of acting, should be put on probation. That natural abili- ty is the foundation of responsibility, is evident from the fact, every where taught in the word of God, that the increase of natural abili- ty confers a proportional increase of responsibility. He who receives five talents, has five times the responsibility, of him who receives but one. ** The servant, who knows his master's will, and does it not, shall be beaten with many stripes." ** If I had not come and spo« ken to them, they had not had sin." If an increase of responsibility, follows an increase of power, then some degree of power is necessa- ry to constitute the commencement of responsibility. But if we lost all our power in Adam, we have no responsibility. Does not God, however, still deem us accountable, and does he not declare, that the welfare of our eternity, shall be determined by our oton present con-* duct ? Nay, does he not lay the whole stress on our own personal character, and can it be shown, that any one was ever lost for Adam's sin? Again, if we lost in Adam all power to obey, there is no such thing as actual transgression in the world. For the loss of power takes away all capacity for sinning. As sin is a breach of obligation, and obligation is founded on power, there can be no sin, where there is no power. If we had power in Adam, we were then responsible, and capable of sinning. If that power was destroyed in his trans- gression, we thenceforth became forever incapable of actual trans- gression, and there has been no sin committed in the world, since our common ancestor plucked the forbidden fruit. You perceive the absurdity involved in the supposition. This throwing the fault on ihe transgression of Adam, is only reviving a proverb for which God so severely reproved the Jews. « Our father- have eaten sour Ip-apes, and their children's teeth are set on edge." Has not God de* f"' ^ 11 cided the question, by saying, " All souls are mine : as the soul of. the father, so also, the soul of the son is mine. — The soul that sin- neth, it shall die. The son shall not bear the iniquity of the father; neither shall the father bear the iniquity of the son. The righteous- ness of the righteous shall be upon him ; and the wickedness of the . wicked shall be upon him." ■-■'*',)::■ ■«-^:f*<)'i vf k-i That present ability, is the only ground of present obligation 1 1 keep the commands of God, may be further illustrated in this man- ner. Upon the declaration of war, a citizen mutilates his person, in order that he may not be draughted on military service. Now the man deserves to be punished, to the full extent of his guilt, for inc(. pacitating himself for the service of his country. But after he has become mutilated, it would not be right to require of him the ser- vice of an able-bodied man, and punish him for not rendering it. He deserx es punishment for cutting off his foot, for instance* but it would be tyrannical to require him to vralk, after it was cut off. In like manner, if At^am wheki he first sinned deliberately deprived him- self, and all his posterity of the power of future obedience, for that sin he richly deserved to be punished, but it would not be equitable, to require any further obedience of him. For the one act, by which he destroyed his power to walk in the ways of obedience, he is to blame, but he is not to blame, for not walking in them, after he has lost the power. It is evident, however, that God did require obedi- ence of Adam after his fall, and that he does still require holy obe- dience of his fallen descendants, which upon every principle of equi- ty, proves that, though they have lost the will to obey, they did not lose the power, on wliich every just command is founded. vs . i^%>»*,-. t ,? ■ '•■*'-.■ •fj j.^i."» The second way, in which men evade the force of the argument for natural ability, as it is inferred from the commands of God, is, by saying, that though we are not able to obey, God has promised to give strength^ to those ivho ask him. They maintain that the character of God is cleared, from the imputation of commanding an rt> M impossibility, by tlie promise of supernatural strength, to those who a^k it of him. to ,: :^^^h ^•»■/'•^;fS« he must pray for grace, while it is certain, that he cannot pray for grace without having first repented. What does the asking for grace mentioned in the evasion mean? a mere utterance of the words of prayer ? that surely will not be pretended. Or does it mean the acceptable prayer of sincerity, and faith ? But that prayer is never oiFered by the unrenewed man, nor can it be while he continues such.* The evasion supposes God to have given a law, .which man cannot keep without grace, that grace is only to be obtained by prayer, and yet prayer always pre-supposc* grace ! It attributes to God, the cftnduct of one, wlin should com- mand a man without legs, to walk, and then upon his comi>laining of the command on account of his inability, to alleviate his situation^ •<* See note B. , Aw-r-r "'' ~ ' ''« l.- x ^^^'i-'-'t;/ . J, .ItV.-'-' " -,. • ;^V^^'--'li / ^ ^■' '■■■ VH-' t ./-J> .' ".-";■ ■>%^^'^ ■. ■•■1 13 -i0r mind that pirit s of oryy mu» al" )l!S- and ert- na- . ^ is ^ re» rai ~ .' '■H ^•^^ lat to r •f should command him to walk to him, and he would then give him the power of walking!! ;•# ..A •!• v^. ?. - rlntige of animation, and can no more be re- newed and sanctified by any application of the means, than that crumbling skeletons should hearken to the Prophet's call, and awaken into life. In like manner, to be dead in trespasses and sins, is to be destitute of all the vitality of holiness, not to be wanting in capacity, for holy duties. Their capacity is implied in the exhortation, ** O dry bones! hear the word of the Lord," and in the call to the un- converted, " Awake those that sleepest, and arise firom the dead, and Christ shall give thee light." Being dead in sin, necessarily implies being alive to sin^ and the exercise of those faculties and pow- ers which employed in a different way, would be a new life unto righteousness. There is yet another objection, to the doctrine of man's having all necessary ability to obey God, which will arise in the minds of some in this form. " It cannot be that I have ability to love and obey God ; for I know I have the will, and yet I do it not. If I have wished for any thing, I have wished that I might repent, and be- liev J ; but still I find I cannot. Though I have sincerely desired it, and made many earnest endeavours after it, I am still as far from be- lieving and repenting as ever." Correct conceptions of the nature 16 of the tl^,.;..e9, and endeavours of fh(? unrencM'ed M'oiild effectuaify show you that this plea is ill-founded. This subject has never been net in a clearer light than by President Edwards in his Inquiry into the Freedom of the Will. I will quote a part of what he says in the V. J. of the III. part of that work. 1. " What is here supposed, is a great mistake and gross absurdity ; even that men may sincerely choose and desire those spiritual duties of love, acceptance, choice, rejection, &c., consisting in the Will itself, or in the disposition and inclination of the heart : and yet not be able to perform or exert them. This is absurd, because it is absurd to suppose that a man should directly, properly and sincerely incline to have an inclination, which is at the same time contrary to his inclination : for that is to suppose him inclined to that which he is not inclined to. If a man, in the state and acts of his will and inclination, does properly and di- rectly fall in with those duties, he therein performs them ; for the du- ties themselves consist in that very thing : they consist in the state and acts of the will being so formed and directed. If the soul pro- perly and sincerely falls in with a certain proposed act of the wiU, or choice, the soul therein makes that choice its own. Even ai when a moving body falls in with a proposed direction of its motion, that U the same thing as to move in that direction. i t^ ^ . , . .-^r^ib:.! !'>- / • ■' ■' ;■ ■ ■ ^ • "■ ^' '•^fliux-'' . " 2. That which is called a desire and willingness for those inward duties, m such as do not perform them has respect to those duties only indirectly and remotely, and is improperly represented as a will- ingness for them, not only because it respects those good volitions only in a distant view and with respect to future time ; but also be- cause evermore not these things themselves, but something else that is foreign and alien, is the object that terminates their volitions and designs. ■.[■ .■,: . , - , . r - » ^ ^ ^- , ' ' , , ■ * '■■ • . . *f » t '.', ,":.!' '. ■ * i> * ' '• ' - ' * ' ' ' • «■ I • , ** A drunkard who continues in his drunkenness, being under the power of a love and violent appetite to strong drink, and without any love to virtue; but being also extremely covetous and close, and very much exercised and grieved at the diminution of his estate, and the prospect of poverty, may in a sort desire the virtue of temperance { and though his present will is to gratify his extravagant appetite, yet he may have a wish to forbear future acts of intemperance, and for- sake his excesses, through au unwillingness to part with his money : but still goes on with his drunkenness : his wishes and endeavours are insufficient and ineffectual : such a man has no proper, direct and sincere willingness to forsake his vice, & the vicious deeds that belong to it ; for he acts voluntarily in continuing to drink to excess : his desire is very improperly termed a willingness to be temperate ; it is no true desire of that virtue ; for it is not virtue that terminates his wishes ; nor have they any direct respect at all to it. It is only the saving his moneyy and avoiding poverty that terminates and exhausts the whole strength of his desire. The virtue of temperance is re- garded only very indirectly and improperly, even as a necessary means of gratifying the vice of covetousness,. ;*' ** So, a man of an exceeding corrupt and wicked heart, who has no love to God and Jesus Christ, but, on the contrary, being very pro- fanely and carnally inclined, has the greatest distaste of the things of religion and enmity against them ; yet being of a family that from one generation to another, have most of them died in youth, of an hereditary consumption, and so having little hope of living long ; and having been instructed in the necessity of supreme love to Christ, and gratitude for his death, and suifevings, in order to his salvation from eternal misery ; if under these circumstances he should, through fear of eternal torments, wish he had such a disposition; but his pro- fane and carnal heart remaining, he continues still in his habitual dis-c taste of, and enmity to God and, religion, and wholly without aay ex- ercise of that love and gratitude, (as doubtless the very devils them- selves, notwithstanding all the devilishness of their temper, would wish for a holj^ h^art„ if by that means they could get out of hell :) in this case thereT!|flio sincere willingness to love Christ and choose him as his chief good : these holy dispositions, and exercises are not at all the direct object of the will : they truly share no part of the ^r ^' iBclinalion or desire of the soul ; but all is terminated on deliverance from torment ; and these graces and pious volitions, notwithstanding this forced consent, are looked upon undesirable, as when a sick man desires a dose he greatly abhors, to save his life." From this it clearly appears that you have never really desired ho- liness, for which you have had no more than an indirect wish as a necessary means of escaping hell. The apprehension of misery is all that excites your anxiety, and should a new revelation from hea- ven assure you that the mouth of the pit was forever closed, your re- ligious solicitude would be effectually allayed, and your desires- fi>r holiness completely gone. That you have had such desires and with such feelings have made earnest endeavours, and still continue unho- ly is a matter of no surprise, and can never be adduced as a just ar- gument to disprove that a holy inclination is all that is wanting to make you holy, and that of course you have the natural ability to ^- There is another and last objection to this doctrine which I shall briefly notice. It is this. If no man ever did, if no man ever will become holy without the supernaturial influences of the spirit ; how can it be said with any propriety that men have the natural ability to become holy of themselves ? ' ' ♦ • U I answer by asking what it is that malces the influences of the Spirit necessary in any case? Is it that men have no natural facul- ties or power to obey God ? or is it because they are averse of their own accord to use them, an aversion so strong that it never will give way till the Almighty Spirit makes them willing, an aversion so uni- versal that no one ever has or will exist without it ? I leave you to judge now whether it be a fair inference, that because all men are thus obstinately unwilling to do their duty, that therefore no man is able to do it. The fact that every one who becomes a Christian, be- comes such by the influences of the Spirit, does not touch the ques- tion of man's natural power, but only proves the universality of this unwillingness — a truth which is not in dispute. 19 Having thus proved, I trust, that all men have natural ability to obey God, and that the only reason why they do not, is purely vol- untary, in short: is their unwillingness, and having answered such objections to the doctrine, as I am acquainted with ; I proceed to de- duce, and illustrate a few practical inferences. ^ S-^t^i 'A'j. >. I remark, yv; ?)*:' I ' Ai*,n' <4 (., i.A 1. That, if men have power to obey God, the usant ofadispo» sition to do sOf is no excuse for disobedience, and therefore that God may justly condemn them for want of a right disposition. Vary fre- quently when sinners are urged to the duties of repentance, faith, & l6ve to God, they plead that they have no heart for them, & leave us to infer, that they are not to blame for their impenitence, because God has not given them a different heart. My object under this head of remark, is to show the perfect futility of this common plea. The Most High never blames for the want of talents, which he has not given, nor requires the improvement of talents, which he has not given. But a talent entrusted lays a foundation for the obliga- tion to improve it, and gives God a right to demand its improve- ment. The natural ability, which he confers on men, when he en- dows them with all the qualifications for moral agency, constitutes a good reason why they should employ that ability, in a right man- ner, that is, as the Creator commands. If men have power to obey, their want of inclination to do so, is no manner of reason vvhy they should be excused from it. But it has been proved that men have power to obey ; and the inference is, that their want of disposition to do so, is not only no excuse, but the very ground of their con- demnation, — an inference so clear, that it would seem superfluous to add any thing further, were it not daily denied by saints, and sinners, when they urge their want of a different heart, as an excuse for not acting differently. But the principle is not acknowledged in the in- tercourse of human society, where the mere want of disposition, is never considered a valid plea for the non-performance of duty. If a (subject rebels against bis King, it will not avail him, that he never I* ■ ',1 ". 90 * , had, ind nerer would feel right towards him. His disloyal and trM« sonable disposition is the ground of his condemnation. If a servant who is in health, and fully able to work, refuses to be industrious, will his master consider it any excuse, that he says he does not love to work, and feels too indolent for labour? If a child plead a want of lovci and respect for his parent, as a reason for his undutiful and dis- obedient conduct, will his parent on that ground absolve him front hia filial obligations ? No more is it reasonable for a sinner to expect, that our Heavenly King, Master, and Father, will release him from his obligations to obedience, because he has no disposition to obey. Again, if a want of disposition to obey, is any excuse for disobe- dience ; God has no right to punish any creature for transgression* The moment any holy being sins, he loses his disposition to obey, and whenever he is called to an account, may plead his want of dis- position to obey, and if that plea be valid, the Supreme Lawgiver has nothing more to say to him. He must let him pass with impuni- ty. And then upon this principle, whenever a being sins, he places himself beyond the reach of justice I And then upon this principle if the whole moral universe of God, should rebel against him thig moment, they would effectually place themselves beyond the obliga- tions of his law, and the controul of his Government! For they could all then plead a want of disposition. Upon this principle, the Judge of all can never call an offender to a reckoning, and all the penalties in his law denounced against transgression, are mere empty threatenings. This monstrous principle at once strikes at the foun- dations of Jehovah's throne, and denies his right to reign at all. And yet it is involved in the excuse perpetually urged by men, that they have no disposition to do better than they do. Agun, if the excuse be at all valid, the more sinful a man becames, the less deserving is he of punishment. For if a disinclination to duty is a reason, why one should not be punished for its neglect ; then a stronger disinclination is a stronger reason, why one should not be punished for its neglect ; and thus as the disinclination increases isk Mrength, does the excuic increase in its validity. But if ta feel a disinclination for duty is sinful, a stronger disinclination is more deep* ly sinful. And if the stronger the disinclination, the more valid the excuse, then the more deeply sinful, the more valid the excuse, that is, the more deeply sinful a man becomesi the less deserving is he of oondemnation. Again, if God has not a right to demand a holy disposition of those, who have it not, he has no right to demand any thing of them. For he has no right to demand natural ability, or power, of them which he has not communicated — talents, which he has not entrust- ed. Nor will it be said, that it would be right for him., to demand wickedness, or an unholy disposition. Tlie only other thing, which . is left, which he can demand is holiness, or an holy heart, and if he may not justly demand that of those who have it not, (which if the excuse be valid he may not,) then the Most High has absolutely no right to demand any thing of the sinner. ' ' •< Again, if this excuse be a good one, there is no such thing, as sin in the world. For all sin may be reduced to a want of right dispo- sition, and if men are not to blame for this, they are not to blame for any thing, and there is no blameworthy creature in existence. -.^ Again, in offering this excuse^ sinners necessarily condemn the ever-blessed God. Like the unprofitable servant, who hid his mas- ter's talent, they come into his presence and say "Lordl I knew thee, that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strewed." In presenting this ex- cuse, you throw all the blame on God. For * . does demand your heart, though you have no disposition to give it him, and he threa- tens you with endless misery, if you do not comply. Now if your excuse is good, God is requiring what is not right, nay he is doing you an infinite wrong, in threatening infinit*^ woe. With all this, you by implicanation charge him, in your self-justifying pleas, and all this iitruei if your plea is well founded. Oh! sinner, do you consider ^IQ ♦vhnt blami your guilty excuses are heaping upon your Maker ? They v'ill all be rolled back upon you by an Almighty arm, and will fall with an overwhelming weight, and crush you, if not repented ot\ while yet you are in the way with your Adversary. Again, you never accept such a plea from nnother, when jrou are the party injured, and self-love does not blinu you. When a fellow creature distresses, and hates you, you do not deem him excused, because he pleads that he has no right dispiitsition towards you. And what reason can you assign, why God should accept such a plea from you? Nay, there are moments in which conscience, that will be no longer silenced, speaks out and cond "mns yoa for doing things, al- though when you did them, you had no disposition to do otherwise. The rake who is overtaken with shame, poverty, and disease, bitter- ly condemns himself, although in his career of licentiousness, he had no disposition to do otherwise. The convicted sinner condemns him- self, when he sees the fatal consequences of transgression, though at the time of his disobedience, he had no disposition to do otherwise. Tlie sons of Jacob, after they had abused their brother Joseph, Pharaoh, after he had persisted in refusing to emancipate the Israel- lites, Saul, after he had spared the Amalekites, and Judas, after he had betrayed innocent blood, all condemned themselves, for their conduct, although at the time of it, they had no disposition to act in a different manner. And all sinners, sooner or later, either when the light of ronviction shall pour upon their hearts, in this world, or the light of eternity, break upon their vision, in the next, perceiving the falseness of their plea, and themselves stripped of every excuse, and condemned, shall bitterly lament, that they ever attempted ti make one. Far better acknowledge your guilt at once, nor longer try to fortify yourselves against a sense cf blame. So long as you succeed in soothing your consciences with the belief that you can in any way be excused for the want of holiness, you are proof against convic- tion of guilt. So long as you cover yourself with the shield of self- justification, the arrows of the Most Mighty who kills to make alive, and who wounds to heal, will never reach your heart. So long as your hearts arc disposed to break his b^ids asunder, and cast Hie cordd of his obligations from you ; He that sitteth in the heavens will laugh at your folly, and vex you in his sore displeasiure. Throw your bosojns open then, to a sense of your inexcusable guilt. Be willing to see yourselves as you are, and acknowledge what you sec. Like seif^condemned traitors, tie the halter about your nedcs, with yoth" own hands, and then go, and throw yourselves, upon the mercy . of the king, before i^ leg^l .investigation shall extort the confession of treasonable guilt, and pardoii being passed, the redemption ot your Isouls cea«e forever, ■■■' • - - • • , • • , . •. ■, - ..,.,< ^- ; ',!,; .-•"•'• ■ ■ •■ ; ■• •• •• ■ ' ..■ ., ..' .... . ,f .., .1 i s . 'The doctrine of man's naiural ability, has been raoc'" to bear up- on the case of the unconverted sinner. It has been shown, that pos- sessing power to obey, his want of inclination admits of no possible excuse. It remains to show that it has an equal bearing upon the case I the converted saint. God not only commands, that the sin- ner should repent, and embrace the Gospel, but that the saint should be perfectly holy, and so far as he comes short of it, he is inexcusa- ble on the same ground, that the unreconciled sinner is inexcusable. Natural ability to perform our whole duty, is the basis of the sinner's obligation to repent, and be perfectly, and holy of the obligation of the saint, who has repented, to be perfectly holy. And the only rea- son, why no one on earth, cither saint, or sinner is perfectly holy, is that no one on earth has a perfect inclination to be holy. The differ- ence between a renewed person, and an unrenewed, is that the one has a partial inclination to be holy, and that the other has no inclin- ation at all. Tiie difference between a saint upon earth, and a saint in heaven is, that the one has but a partial inclination to be holy, and the other has a perfect inclination to be .so. Now as saints, and sinners possess the same natural jibility to be holy, the saint is no more excusable, for his varying and imperfect inclination, than the sinner is for his total want of a right inclination. — The servant who works lazily in his Piaster's emplojuiont, is reprehensible on the same ground, though .ot to the same extent, with the servant, who will not work at all. And yet many christian persons speak, and feel, as ". 34 l,M trample under foot the blood of the covenant, reject the Saviour's kind invitations, doubt his gracious assurances, and expose yourselveu to all the consequences of incurring the wrath of the Lamb ? Would to God that he would arise and make you feel as though you could no longer disbelieve t NOTES. IIB]illlUC=»- HuMAM authority much as the natural indolence of the mind dispoaes ui to rely on it, as it is no safe arbitrator : so in this case it passes no uniform decision. Cal- vin himself expressly attributes human corruption not to any natural inability but to a moral pravity. The Divines of the Westminster Assembly have been appealed to. In the answer to the 82d question of the shorter Catechism they state, " No mere man is able in this life, perfectly to keep the commandments of God ; but doth daily break them in thought, word, and deed." As they have not explained their meaning of the ambiguous word able, their testimony h i «j^aivocal. Probably they meant to guard against the notions of some of that day who professed to be perfect* ly holy. Had Dr. Arrowsmith lived to complete his " Chain of principles," which is a mental history of that admirable form of sound words, we should have been in- formed what that body of Divines intended by the statement Dr. Twiss who was prolocutor of that Assembly and whose principles stood at the very acme of supra- lapsarian strictness, somewhere in his writings accurately makes the distinction be- twcen natural and moral ability. Dr. Watts among the English Dissenters, and Dr. McLaurin among the Scotch Divines do the same* But it is evident, that the Divines of New England were the first who saw its importance and traced its bear- ings. Mr. Newton mentioned to a friend, that he had read a manuscript copy of the two sermons of Dr> Smalley of Connecticut, on natural ability, but it is evident Ilv S6 from his writings, that he never unJcrttood the Kubjecu-~It pjipcars from Pr. Ry- land's life of Fuller, that many of the Calviuistic Divines of tlio iniu lie of the last century, carried their ideas of the sinner's inability so far, that they rever exhorted them to the duties of faith, & repentance ; but directed the whole of their discourses to the regenerate. And in this it must be acknu .. .edged, they acted consistently with their principles. The writings of Mr. 3"'u!'er, particularly his " Gospel wor. thy of all acceptation," and hiii controversy with r«i'r. Button, have, it is believed, done much to disseminate correcter views among the Clergy of Great Biitain, though among them there yet exi;its that division of sentiment, which still obtains among the Trcsby terians of the \V csterii continent. . B .*>, If binicrity and faith arc essential to Acceptable prayer, then unconverted sin^ ners never pray acceptably. For I. They are not sincere. For the most part their prayers arc a mcrcybrni, an uttciance cf worus^ and they may generally be said, not so much to pray as to $09/ tkcir prai/ers. But if indeed, as is sometimes the case, they are iu earnest, and importunate in their supplications, presenting them with strong crying, and tears, and deep anxiety for their salvation ; they arc still insincere. They have at heart no de^ sire for holiness, no loathing of sim, but are merely anxious to escape the puni«h> mcnt of sin . They do not desire conversion, except a^ a step t > escsue h?ll, and were they ; ssured, there were no such place, their anxieties, and thc^r players would come to an end together. So long as tliey are unconverted, they never pray for grace with roal desire, and in all their pciiiions to be made holy dissemble before Go(, and if they think their heart is not still enmity against God amidst all their seriousness, they deceive themselves, and the truih is not in theuu 57 . 2. Sinnera never pray with faith, and do not come within the promise. They have no realising sense that God is, and that lie is ilie rewarder of them who dili- gently seek him. The desires which they feel, are only offered at a, pcradvcnture. They tnink perhaps, he may hear tliem, but of & reliance on his word, a laying hold on his promise, they are unconscious Tossed by their doubts, like a wave at sea, it is not surprising that they re eive nothir • of the Lord. Besides this, they have no faith in the atoning merits of Christ through whom alone the prayer of the up- right can be accepted, and who offers to God the prayers of all saints, with the mucij incense of his own worthiness^ Harmonising with those views, are many express declarations of Scripture, which clearly state, that the prayers of the unregencratc are not acceptable to God. Not jnly is the " plowing of the wick^>d sin," but nis " sacrifice is an abomination to the Lord." " But the prayer of the upright is his delight, the Lord is far from the wicked, but he heareth the righteous." " Without faith it is impossible to please God." " I will that men pray every where, lifting up holt/ hands, without wrath and doubling." God inquires of ancient Israel '* To what purpose is the multitude of your sacrifices unto inc ? When ye come to appear before me, who hath required this at your hand to tread my courts? Bring no more vain oblations: incense is an abomination to me." " The Lord is nigh unto all that call upon him in truth." I' ■> " the eflectual fervtnt prayer of the ri-^htrous man" that " availcth much." «' x( I regard iniquity in m/ heart, the Lord will r ot hear my prayer." But all the unregenerAte, though they may be in a state of ai rious impenitence, do supreme- ly regard iniquity in their hearts. '* Now we know,*' ^ >ys the man in the Gospel --' that -God hearetli not sinners ; but if any man be a worshipper or God, and do- eth lis will, him he fccareth." It appears, therefore, that unregenerate men, never pray with sincerity and faith, the two essential qualities of acceptable worship, and by many express and implied declarations of Jcripturc, that their prayers are dis. pleasing to God. The question may now occur, •« What must the unconverted sin- ner do ? Shall he continue to pray with an unregenerate heart, or shall he leave of!' praying altogether ? WLich of these two shall he do?" I answer, NEITHER. Of two natural evils let us always choose the least, but of two viorcd evils we must choose neither. Of two misforiuncs wc muit choose the less, but of two crimes wc 38 must clioose neitlicr. It is a sin to pray with an unholy heart, and it is a tin net to pray at _1I. We have no business to determine which of them is the greatest sin, and then direct you to commit t)ie less. You must do neither the one, nor the other. Your duty is to pray with a renewed and holy heart. And this you can do. You can repent, and you can love God at this moment if you will. In other words, you can make you a new heart and a new spirit, and having a new heart and a new spir- it, you can pray witli sincerity and faith. This is the only thing we are autliorised to direct the sinner to do, and till he does this he is under all the curses which are written in tho Book. C. i. T;- The Weslcyan Methodists, an evangelical and highly useful body of Christi- ans, d IT man's natural ability to do his duty, and yet attempt to justify the divine cliaracter, and urge human obligation, by saying that God gives every man a portion of prace, which if he will properly improve he shall be saved. They urge in proof of it that " the manifestation of the Spirit is given to every man to profit withal.'* No text has been more miserably perverted from the meaning, which the context de- termines it to have, than this. All that the apostle meant, was that the various su- pernatural endowments of the members of the Corinthian Church, such as the work- ing of miracles, speaking in an unknown tongue, interpreting that tongue, discern- ing of spirits, &c., were communicated to promote the edification of all the mem- bers of the church. It has no reference to cither common grace, or saving grace, but to the miraculous gifts of the Spirit. But the sentiment alluded to, is held on other grounds than the wrong interpretation of the text adduced. It appears to me however, to imply the sane inconsistency in the Divine Government, and the same disannulling of tlie nature of grace with which the evasion already noticed is charge- able. It do'", not appear how that can be called grace, which is necessary to give 89 God a right to command, or man ability to obey. Besides, what is the nature of that communication of the Spirit ? Does it merely strcngtb^n our faculties, clear our perceptions, and give us power to comply with duty ? or does it impart an inclin- ation to obey ? If the former, then it is an increase of our natural ability, and doubts less if improved, that is; if we use that ability and obey, we shall be saved. If this is what is meant, it is a truism which has never been disputed ; though it has not yet been shown how the increase of natural ability has any tendency to remedy mor- al inability, or how additions to our power, will ever correct a perverted inclination. If it be said that the rectification of the perverted inclination, or the first disposition to improve, and use natural ability aright be owing to a self-determining power of the will, without any influence from wUhout, which all other men do not feel, then the saint makes himself to differ from others, and regeneration is of him who willetli and of him who runneth, and not of God who sheweth mercy. Again, if by com- mon grace is meant that an inclination to obey is imparted, it will follow that all men are in a measure holy, for an inclination to obey is holiness, and all men are by the supposition, partakers of that common grace, which imparts such an inclination. If this view be correct, then all men are saints, and their present probation consists in this : whether they shall become more holy, and continue saints ; or whether they shall become sinners. But I am confident that pious and intelligent Methodists would refuse to follow out the consequences, which are involved in their doctrine of common grace upon either supposition that must be made. Thus far, I believe the Bible warrants tnem in saying : that all men are at some parts of their lives more or le!i'£,Mnst by the Israelites whose carcases fell in the wilderness, and which was resuit':' ' \-} those hard hearted and stiff necked sinners who murdered Stephen. That same Spirit still pursues with awakenings and convictions of guilt and mental anxie- ty the hearts of all men. It is to be greatly feared that most men continue to har- den themselves till that grieved Spirit entirely abandons them, and the things which belong to their peace are forever bid from their eyes. Of such it may be said that had even they yieldec' to his influences they would have been saved. But so long as i.ey do not yield, (wb:ch they do never in any measure till they give their hearts to > vt •40 $'.' ^-yif,, Goil,) it cannot be said, that they arc tho subject of any gracious influence?, Or holy feelings. It is merely an increase of their natural ability, an addition to the sen- sibility of conscience— an urging of motives which are disregarded, a deepening of convictions which are stifled, a process which so far from proving any thing like the existence of holiness, only shu^s the desperate aversion of the heart to all that is good. •H ,« i^i ir>> 1 = D. Ox the proper directions to be given to inquiring and anxions sinners, as respects the means of grace* There are two methods of directi inners on this subject pursued by Minis* tcrs and Christians, one of which and by far the most common I cannot but look up- on as unwarranted and highly dangerous. My solicitude for the results of this mode induces me to add this note in the hope that it may meet the eye of some Min> ister or active Christian, whose shoe-latchet I am not worthy to unloose, and who yet may through inconsideration have adopted the unscriptural method of dealing with the anxious of which I speak. When such pers'^ns are asked by any one " What must I do to bo saved?" they reply " repent and believe the Gospel," and so far correctly. The sinner replies that he cannot do it. They tell him to " pray to God to enable him, and give him a heart for it, to continue in the use of the means in the hope that he shall sooner or later find grace, that none ever sought in vain* and that he must lie at the pool of the ordinances till thi Spirit descend to bless him." I have even known a venerable Divine urge the latter allusion so far, as to tell a sm- ncr he had not been using the means so long as the lame man who lay at the pool of Bethcsda, who had been waiting for a cure for 38 years. ! Now this counsel given to an inquirer directly tends to stifle his convictions; is a virtual relinquishnw.nt of God's claim on the heart; is an incomislent direction to do what is as difficult as rejicntance itself; and is contrary toscrijHural direction, and scriptural example. .Mr*-*^ 41 Such a counsel directly lejidn to sliik' a s>inner's convictions. Hit conicienca has been disturbed. The light of divine truth, has been poured upon his guilty heart. He feels the force of God's demands upon his love and obedience, and it is his unwillingness to comply with these demands together with a conviction that he must, if be would be saved that wrings his heart with anguish. At this juncture his ■piritual guide instead of seconding the influences of the Spirit by urging home the obligations he already begins to feel, tells him '* to use the means, and lie at the pool waiting God's time and he shall not be disappointed." Glad to catch at any thing rather than immediately give his heart to God he complies with the direction. Kf uses the means, and prays and reads and hears, and thinks he is now doing his duty. His conscience is relieved, his distress disappears, and he consoles himself with the thought, that if he ij not saved, it will not be his fault, for he has doue all he could and all the Minister allowed he could. Thus are his convictions stifled and his fears allayed. His feelings under judicious management might have issued in a happy conversion. But he relapses into a state of indifierence, from which be mny never again awake, or if he dies while he continues in an unconverted use of the means, he is lost, and may say to his counsellor when they meet at the judgment ■eat of Christ, " I followed your direction, and 1 went to hell." The relief which is afforded the convictions of the anxious when he ascertains that he may do some, tiling beside immediate repentance and submission and preliminary to it, is the reason why such preaching and such directions are so much approved by the unregenerate. Every Minister knows that when he urges obligation, and immediate submission, it produces an outcry of hard doctrine, that it aggravates the feelings of the anxious, who as the cords of obligation are drawn close, feel the pain intolerable. And yet a little consideration must show that the preaching which produces such effects must be right, that minds hostile to duty are averse to have it exhibited, and that the doc^. trine whic': ooothes the conscience of the impenitent must be wrong. Every em- bassador of Christ will find that the more strictly he adheres to his instructions, the more successful he will be in his negociations, that urging on sinners the obligation to make them new hearts, and giving them no iliiection which does not involve a compliance with it, is the readiest way under God of producing conviction, and con« ducting it to a happy and speedy iksup. The writer has been privileged with the ojf->- ■ I i;. IM ' i' if. t I: 42 porluuily of seeing more or loss ilircctly its ilobirablc cflT^cts in the liopcful coiivcr- aion of above 120 souls witliin a year past, very few of wliom were longer tlian a fow days, in a state of conviction. In the next place, such a direction, is a virtual relinquislimcnt of Gocr^ daim on the heart. When the sinner olyects to the Gospel injunction to repent, tliul lie cannot, lie is only expressing his repugnance to the duty. It is not true, that he can- not, in any other sense than that he will not. To direct him to use the means of grace in ord^r to get a better heart, is to allow that the ohjoction is valitl. The meaning which it conveys to his mind is •' you cannot repent, it is true, but you can pray for repentance." Of consequence it follows that God has no right to make such a demand, and the sinner is under no obligation to comply with it. The point in controversy between God and the sinner, viz: the Creator's claim on the heart is conceded to the sinner, and his spiritual guide authorises him for the present, to render something else, and something less than his heart, viz : an attention to tlie means— authorises him to continue a little longer in ribellion against God — author- ises him to cherish his heart of enmity till Qod shall please to give him a better ! In the next place, such a direction is inconsistent, Jor it directs him to do what is ns repugnant to the sinner's feeling, as repentance itself, i/ done aright. It is pre- sumed, that no one who gives such a direction would seriously advise the sinner to read, and pray, and hear in an unbelieving, and impenitent manner. I3ut to use these means, witli penitence and faith, implies that he has already pi>rfurmcd the du- ty, which tlie direction evades. *" And in the next place, such a direction is contrary/ to scriptural instruction, and example. The Bible no where admits that the sinner cannot comply with his duty and tlicn directs him to pray for strength to do it. It no where admits that men cannot repent, and then directs them to w it oh Go" to get a heart to repent. It fearlessly directs them to repent, taking it for granted that they can if they will, and there it leaves the matter, and there it leaves the sinner lo endure the consequen- ces of impenitence. In accordance with this is every direction given to sinnters by the preachers of holy writ. Isaiah says " Wash you, make you clean, put away the evil of your doings, cease lo do evil, learn to do well."' He calls upon " the mm i:vr *3 • ., : , wicked to forBake liiti way ; and the unrighteous man his thoughts." *' Circumcisa yourselves to the Lord" says tlie Most High by Jeremiah " and take away the fore* skins of your hearts." Ezekiel says "'Cast away from you all your transgressions whereby ye ofTend and make yqu a new heart and a new spirit i for why will ye diu ?" Joel calls upon sinners in danger, " to turn unto the Lord, with all their hearts." John the Baptist came, preaching in the wilderness, and saying " Repent yc for the Kingdom of Pleaven is at hand." When tlie Redeemer began to preach, ho said " Repent ye, for the Kingdom of Heaven is at band." The apostles in tlieir preaching made the same unqualified demand of immediate repentance* When the three thousand on the day of Pontecoste, said " Men and brethren ! what must we do?" the only direction they gave was, " Repent and be baptised every one of you, for the remission of sins." On anothor occasion Peter said to the multitude, " Repent ye, therefore, and be converted, that your sins mny be blotted out." James says " Cleanse your hands, ye sinners, and purify your hearts, ye doublQ minded!" Among the Ephcsians the apostle Paul testified " repentance towards God, and faith in our Lord Jesus Christ," and proclaimed among the Athenians that " God now commandeth all men every where to repent." In all these instances there was no allowances made for the moral impotence of sinners. Their duty was pointed out and obligation enforced, but there was no direction given to pray to get the disposition tp do their first and immediate duty. A Minister especially in his more private intercourse with sinners, will often have his feelings tried and his reso- lution tempted to forsake the scriptural mode. He will meet with persons under great anxiety, professing the strongest desires for penitence and holiness, if tliey could but obtain them, and flattered by such appearances, he may think that at lea&t such may be directed to pray for repentance and a new heart. But if he is induced to swerve frum the directness of the apostolic course, he does it at his own peril, and the immcnent peril of the anxious. If it be said, that this places sinners in a hard case, we reply, that they deserve not to be placed in any different situation till they repent. It is the situation in whicii their own voluntaiy impenitence places them, nor can any relief be warranta- biy given till they do repent. The Gospel has not a word of encouragement till they do this, and when this is done, it is all mercy, and it will then be time cnqiigU '..:.V„ n to applj the bfelid of Its cotiiolationi. There u no by-road to heaven, no entrance to tfie narrow wa", but hj that atrait gate, no " primroie path" to the worlii of bliss. We dare direct to nothing, aa « substitute for faith and repentance, to nothing which implies th«ir procrastination. The person who is desirous o^ a full dhd mastenj exhibition of the doctrine of means, I would refer to Rev. Dr. Spring's " Dissertatioh On the means of regener- •iion/' published at New York, 1827. ^;'|; 11 r. P -H I i V ' f ■ '■ Wi HHIH (WW I > '"" I I"