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CRITICAL A^^) EXPLANATOBY

NOTES,

ON MANY PASSAGES IN THE

NEW TESTAMENT,

WHICH TO COMMON READERS ARE HARD TO BE
UNOEBSTUOD.

ALSO^ V^,

AN ILLUSTRATION V^

OF THE .

GENLTNE BEAUTY AND FORCE

OF SEVERAL OTHER PASSAGES.

BT EZEKIfL J. CHAPMAN. A. M,

ttnoti or A CHff&CH OF CHEIBT III BAV>TOLf t(t f*

CANANDATOUA:

rUMTfiD B7 JAMES D. BUMp
1819.

RECOMMENDATIONS.

THE follovring recommendations, from the Rer. Dr. Fitcb, late Pres-
ident of Williamstown College, and the Rer. Mr. Taylor, formerlj
a iVliaister of the Gospel in Deerlield, Mail, will afford tome evidence
of the merits of this work :

HAVING examined nearly the whole of the Work entitled, " Crit-
ical and Explanatory JVotes, on difficult passages in the New Testament^
by the Rev. Esekiel J. Chapman," I find it to contain the substance of
the opinions and expositions of the best critics and commentatocs,
witii which I am acquainted, with original criticisms, remarks and ob-
tervatious of the Autiior, which, in my view, manifest close atteotioo
to the subjects, a critical knowledge of the original, good judgment
and soundness in the faith. The work, in my opinion, corrects several
errors in our common translation of the Scriptures, throws light on dif-
ficull passages, and is calculated (o assist students in theology, and pri*
Tale christians in their endeavors to know the true meaning of these
parts of the sacred oracles. I can therefore cheerfully recommend
the work to public patronage. EBENEZER FITCH.

If'est-Bloowfteld, August 13, 1818.

Having examined a part of the work entitled, "Critical and Ex-
planatory Notes on difficult passages of the New Testament," by the
Rer. EzEKicL J. Chapman ; and being satisfied tiiat it will be a useful
publication, casliug much light un such passages — I do hereby recom«

mend it to the patronage of the public.

JOHN TAYLOR*
Mendon^ August 17, 1818.

PREFACE.

THE Author of the following little work, has one
request to raake. It is : that previously to any judg-
ments being passed thereon, his object in publishing
it may be understood. That is, in short, not so much
to instruct the learned (though he hopes that some
part of the work will be at least entertaining to them)
as to furnish plain common people with a compendi-
ous exposition of sucli passages of Scripture, as they
have frequently proposed to him, and he presumes to
many oiher ministers also, for explanation. Such
exposition or explanation, may indeed be found in
some of our best commentators, paraphrasts, and crit-
ics ; but their works are in general too expensive to
be bought, as well as too voluminous to be read, by
the people in question. A compendium of judicious
criticism and of explanatory remarks on some of the
most important difficult passages of the New Testa-
ment, designed for the benefit, and adapted to the un-
derstandings, of the common people, has long appear-
ed to him a desideratum in theology. Such a com-
pendium he has endeavored to furnish. Of his suc-
cess herein, others better informed and less interested
in the reputation of the present work than himself,
must judge. The author's object having been thus
explicitly stated, he hopes that no considerate reader
will think it strange, either that no more has been

VI PREFACE.

said, by way of explanation, on some of the many
texts to which he has attended, or that so little has
been said in the directly devotional strain.

The reflecting reader will probably think of many
other passages in the New Testament, which need
some elucidation beside those inserted in the present
Work. The author has confined himself to such as
appeared to him most important to be explained. —
With the Apocalypse of Bt. John he has had but
little concern ; and for two reasons : almost the whole
of that book is to an unusual degree symbolical, and
of course very difficult to be explained, with any de-
sirable precision, until tiie great events therein sym-
bolized, shall have taken place. Besides, the expla-
nation of it, even if practicable, would comprize such
a vast body of historical facts, &c. that it could not
be admitted within the designed limits of the present
manual.

For his assistance and ultimate success in prepar-
ing the following work, he has carefully consulted
some of tlie best biblical expositors now in use, as
well as some of the most approved treatises on ancient
manners and customs. Human authorities, for the
confirmation of his criticisms and remarks, have been
rarely appealed to in the body of the work ; but this
was not because in general they could not be had, nor
because they were not respectable ; but because his
object already announced, did not appear to him to
render such a procedure very necessary, and his de-
signed brevity certainly did not render it possible. —
Above all, he has diligently searched the Holy Scrip-

PREFACE. VU

tures in their original languages, determining to think
for himself, auii asked for those illuminations of the
Blessed Spirit, without which our light is darkness^
our knowledge ignorance, and our wisdom foll^, —
May »' He guide us into all the truth."

THE AUTHOR.

Critical and Eotplanatonj Notts, i^-c.

MATTHEW.

Chap. iii. iS. " He will burn up the chaff with
unquencliable fire."' — Tliis prediction of Jolin Bap-
tist, alludes to the following practice of people in his
days. Having winnowed the grain, and thus separ-
ated the chaff from the wheat, they set lire to the for-
mer on the windward side. The fire in that case had
such an advantage over the chaff, that it would not
cease until the chaff had been utterly consumed. —
Thus the fire was unquenchable. And thus iigurative-
ly, yet impressively, does tlie Baptist represent the
worthlessness of hypocrites, (for they in a spiritual
sense are the chaff) and also their complete and eter-
nal ruin.

Chap. v. 21. " Ye have heard that it hath been
said by them of old tirae,'^ &c. — The original may as
well, or more properly, be translated tiius : *' it hath
been said to the ancients.'' The design of our Sav-*
iour in this chapter, appears to have been to remind
tlie Jews of those laws and prohibitions which the
Lord had given to their fathers, as well as of those
:;losses and erroneous constructions which had been
put upon them by their faihers and rabbis^

Chap. vi. 30. ^' Wherefore, if God so clothe fb«
grass of the field, which to-day is, and to- morrow \%
cast into the oven, shall He not much more clothe you,
O ye of little faith?'' — From Docts. llussel and
Shaw, we learn, that on account of the extreme scar-
city of fuel, the easterns use the dry stalks of herbs
and flowers, of rosemary, and of various other plants,
to make fire, and to heat their ovens. To common
readers, casting grass or herbage into ovens, sounds
strange ; but such, for the reason just mentioned, has
long been the practice in Judea, and in the countries
adjacent.

Chap. vi. 34. " Take therefore no thought for the
morrow." — In the delivery of this precept, our Saviour
designed not to prohibit or discourage absolutely all
care and concern about our future temporal condition,
but merely to repress solicitude or anxiety inhoni it;
as must be evident both from the precise import of the
original verb, which signifies to take anxious thought,
and also from the fact that such absolute indiiference
would be altogether inconsistent with the subsistence
of people in the present life.

Chap. v. 39. " But I say unto you, that yc resist
not evil ; but whosoever shall smite thee on the right
cheek, turn to him the other also/*' — The word evil in
this passage denotes not the Evil One, for him we are
expressly commanded to resist, (James iv. 70 nor the
evil thing or moral evil sin ; for this we are command-
ed both to resist and to mortify : but the evil jnan. the
unreasonable and angry assailant. For proof of thk,
Bt)thing more is necessary than a mere attention to tm

wliole passaHjc : •* £ say unto you, that ye resist not,
or rather, not to resist evil ; but wJwsoever shall smite
thee on the ri^ht cheek, turn to him the other also.''

With respect to the last clause of this verse, it is
evident tiiat its spirit, rather than the letter of it, is to
he regarded by us. The general duty of exercising
and cultivating a forgiving disposition, in opposition
to a retaliating and revengeful one, appears to be the
who'le of what our Saviour intended by this injunc-
tion.

Chap. viii. S4?. "And Jesus saith unto him, see
thou tell no man ; but go tliy way, shew thyself to the
priest, and offer the gift that Moses commanded, for
:i testimony unto them." — The gift here m6ntionodj
denotes tlie gift, or off*ering, of birds and lambs, as pre-
scribed in I^v. xiv. l-3''3, for the cleansed leper.—
These he was to offer in presence of the Jewish priest?
whose official duty it was to pronounce him in that
case legally clean, and all this was to be done "for
a testimony unto them," i. e. to the Jews, that the
leper was legally cleansed. From the whole system
of divine institutes, relative to the plague of leprosy,
and particularly from the extreme caution and dili-
gence with which the priest was to proceed in his ex*
amination of him suspected to be the subject of it, we
learn how careful and how faithful ecclesiastical judi-
catories should be in examining and disciplining the
members of their body, and especially those of them
whose " spot is not the spot of God's children." For
tUe loathsome disease of leprosy undoubtedly repre-
sents sin the still more loathsome disease of the soul.

Ouce more : from our Lord's particular direction lo
the healed leper, it is demonstrable that the JevvisU
dispensation was not then abolished ; that on the con-
trary, its ceremonial injunctions remained in undimin-
ished force.

Chap. xii. 43. " When the unclean spirit is gone
out of a man, he walketh through dry places, seeking
jrest and findeth none/*' &c. — From the expression in
pur Englisii Bible, '* he walketii through dry places,
seeking rest,'' many readers probably suppose that the
dispossessed man is here meant. But this is a mis-
take. It is not the man, but the unclean spirit who is
here figuratively represented as walking through dry
places, seeking rest, and finding none. One proof of
this is, that, in tlie original Greek, the participles ren-
dered seeking, having come, are in the neuter gender,
and must of course, according to the rules of syntax^
agree with the antecedent — pneuma, spirit. — This
passage is sometimes used to disprove the doctrine of
the saints' final perseverance ; but that it is of no force
at all for this purpose, is very evident : for not only does
the passage treat exclusively of such demoniack pos-
sessions as were peculiar to our Saviour's time, but al-
so, it is wholly silent as to any good spirit's having
ever been in the man. For surely to prove that the
man ever fell from a state of grace, it must be made
to appear that he ever had the root of the matter in
him (for no man can fall from or lose that which he
never had), and that this may be made to appear, some-
thing more must be proved than merely that the evil
spirit left him. — The parable before us is also appli-
cable to tlifi Jews as a nation ; for the Saviour ejf-

pie.ssly applied it to them. For havio^ remarked \\\0.
the evil spirit went and took witli himself seven olhef
spirits, more wicked than himself, and thus fortifted,
re-entered his old habitation, He added, "even so
shall it he also unto this wicked s;eneratiov.'' And
as applied to them, it denotes that the hosts of hell
and powers of darkness, perceiving that they were
unable to withstand the artillery of truth, as m.anaged
by John Bajjtist, Jesius ('hrist and his apostles, would
flee for safety to the. Gentile nations : places which had
always been dry, as they had never yet been watered
from the " river of God.*' There, Iiowever, they
would l)e as unable to find rest as before, for the apos-
ties would surely " search them out through all the
thousands of Israel y' yea, as the triumph of the Gos-
pel among the Gentiles vtould be both more decisive
and more general than it had been among the Jews,
the evil spirit would perceive himself to be in great-
er danger, and be more alarmed tlian before, and
would accordingly return with sevenfold rage and vi-
olence to his former possession — the Jewisli nation ;
a prediction which, with awful exactness, has been fuK
filled ujjon that devoted people.

Chap. xiv. S6. " The disciples >vere troubled,
saying. It is a spirit,^' i. e. a spectre, an apparition,
for the original word is not pnkuma, but phantasma.

Chap, xviii. 6. ^^ Whosoever therefore shall of-
fend one of these little ones that believe in me, it were
belter for him that a millstone were hung about his
neck, and tJiat he were drowned in the depth of the
sea." — The first and most common meaning of <h«

English word offend, is to irritate — to make angry.
But the original word here used^ signifies to cause one
to fall, by laying a stumbling block before him. The
expression, of hanging a mill-stone about one's neck,
and thus drowning him in the midst of the sea, alludes
to a mode of punishment sometimes used among thej
Jews. But our Saviour did not mean, that, of even a
more tremendous punishment than this, a person would
be worthy, merely because he should happen to dis-
please one of his disciples : But the denunciation in
this passage is manifestly levelled only against such
as should, whether by persecution or flattery, or in
whatever way, become designedly the instruments of
the apostacy and ruin of his followers.

Chap, xviii. 34. " And his Lord was wroth, and
delivered him to the tormentors (i. e. prison keepers)
till he should pay all that was due.'- — The prisons of
the ancients were quite diiferent from ours. Their
prison was a part of a private house, and commonly
of the house where their criminal judges dwelt. —
Hence then we have the illustration of Jer. xxxvii.
15 : "Wherefore the princes were wroth Avith Jere-
miah, and smote him and put him in prison in the
Tiouse of Jonathan the scribe." Another fact relative
to the eastern prisons is, that the keepers of them had,
and still, to a lamentable degree, have the power to
treat the prisoners just as they please. All required
of them was to produce or present the prisoners w hen
they should be demanded. The injunction on them
was not to treat the prisoners humanely, &c. but to
keep them safely, Acts xvi. S3. They might indulge
them with privileges^ or put them in irons, throw them

into llie dangeoii, and in short torment them according
to their pleasure. Hence then tiie force of this pas-
sage : " delivered him to the tormentors." Hence
the force of Jeremiah's request, that he might not be
carried back to the dungeon, lest he should die —
hence the energy of tliose scriptures which speak of
tiie " sighing of the prisoner." And, wliat a terrible
emblem is there here of the future misery of the finally
impenitent !

CiiAF. xix. 28. "Verily I say unto you, that ye
which have followed nie in the regeneration, M'hen the
son of man shall sit upon the throne of his glory, ye
also shall sit upon twelve thrones, judging the twelve
tribes of Israel." — From the punctuation in Gries-
bach's edition of the Greek New Testament, (which
by the learned is most approved) it would appear that
the PALiNGKNESiA — tlic regeneration here mentioned,
is to be understood as referring not to Christ's disci-
ples, and so denoting that moral change which they
had experienced, but to the day when the Son of maa
should sit upon the throne of his glory — in other
words, that regeneration in this place denotes that
great change in the moral world which will be effect-
ed at the day of judgment, when there shall be made
a new heavens and a new earth ; that in short, it is as
if Christ bad said, •• Ye who have followed me in this
world, shall on the great day — that day of the restitu-
tion of all things. Acts iii. SI, and of moral regenera-
tion — sit upon tw elve thrones," &c. But to conclude
hence, as it appears some have done, that personal re*
i:;eneration (meaning thereby the renovation of the

If)

heart) does not take place in this world, nor until thf
day of judgment, is extremely absurd.

Chap. xx. 23. ^^But to sit on my rigiit liand and
on my left, is not mine to give, but it shall be given to
tbeni for wiiom it is prepared of ray Father." — The
sentence, "' it shall be given to tliem," is inserted by
our translators, and there is nothing answering to it iu
the original. This interpolation, designed, no doubt,
to illustrate, appears greatly to obscure or rather to
misrepresent, our Saviour's meaning : For as the pas-
sage now stands, the word mine seems to be emphat-
ical, and common readers would naturally, from the
whole, infer, that the privilege of sitting at Christ's
right hand, fie had no power to give i(^ any ; — that
however, it should be given (say by hisF'atlier) to them
for whom it was prepared. But leave out the inter-
polation, and tlie true meaning of the passage is per-
fectly plain — thus, " to sit on my riglit hand and on
my left, is not mine to give, but for whom it is prepar-
ed of my Feather." The passage, therefore, when
riglitly understood, does not at all contradict, but
rather supports, the doctrine of our Saviour's divinity.

Cha?. xxii. S8, 33. »'* Therefore in the resurrec-
tion, whose wife shall she be of the seven ? for they
all had her. Jesus answered and said unto them, ye
■do err, not knowing the scriptures, nor the power of
tjod. For in the resurrection they neither marry nor
are given in marriage, but are as the angels of God in
heaven. But, as touching the resurrection of the dead,
liave ye not read that w^hich was si)oken unto you by
frod, saying, I am the God of Abraham, and the God

of Isaac, and tho God of Jacob ? God is not the God
of the dead, but of the living." If regard be had
merely to the etymology of the word anastasis, it
must be allowed that it is rightly rendered in English,
resurrection. In the verses now before us, it seems
liowever to denote that state of being which succeeds
the resurrection, and which is commonly called the
separate state. For instance the argument : our
Saviour introduceth the declaration of Jehovah to
Moses, Exod. iii. 3, 6, as a proof and an instance of
the anastasis. But surely from the existing state of
those patriarcJis in Moses' time, it could never be
proved that the now dead bodies of men will rise
again. For those patriarchs had not risen again,
and of course their case was neither an instance, nor
a proof, of the litei*al resurrection. But it was both
a proof and an instance of a state of conscious exist-
ence after death. In a word, from this declaration
of Jehovah to Moses, " I am tlie God of Abraliam,
Isaac, and Jacob," — a declaration made four hun-
dred years after their death, the logical conclusion
is simply and solely this, viz. : that those patriarchs,
i. e. their souls, were then alive. The conclusion
then is, that the verses before us, are a direct and
complete proof of a separate and a future state, but
not of a corporeal resurrection, otherwise than by im-
plication and inference.

Chap, xxiii. 5. " They make broad their phy-
lacteries, and enlarge the borders of their garments."
— The Greek word, translated phylacteries, is der
rived from phulasso, to keep, to preserve, and as
here used, denotes those scrips of parchment which

the Jews wore on their foreheads, or on some coo
spicuous part of their garments, and on which were
written and preserved some select and favourite sen-
tences of their law. This practice was in conformity
to the precept in Deut. vi. 7 — 9; which they under-
stood in the literal sense.

Chap. xxiv. 15. "When ye therefore shall see
the abomination of desolation, spoken of by Daniel
the prophet, stand in the holy place," &c. — In Dan.
xi. 31, it is called the abomination that maketli des-
olate, " SHiKKUTz MESHOMUM. By the expression
is intended, generally, the Roman army, which em-
phatically made desolate by its ravages and conquests.
It was called the abomination of desolation, on ac-
count of those images of tlieir idols, which were en-
graven on their standards, ami which were extremely
abominable to the Jews — abominable, both because
generally they were the images of deities, which,
by the second commandment, the Jews were ex-
pressly prohibited from making ; and because they
were the images of such detestable deities as the
Romans worshipped.

Chap. xxiv. 17- '" Let him which is on the
house-top not come down to take any thing out of his
house." — To understand this passage, it must be re-
membered that the houses of the Jews had flat or
horizontal roofs. Hence we read of David's " walk-
ing upon the roof of his house," 2 Sam. xi. 2. The
meaning of our Saviour evidently was, that those
Jews, who should happen to be on the roofs of their
houses (whether for the purpose of walking or oh

:iervation) when the Roman armies appeared be&re
Jerusalem; should entirely disregard every thing in
tJie house, however valuable, and, if they meant to
save their lives, go immediately down at the outer
stairs and flee out of the city.

Chap. xxiv. 28. "For wheresoever the carcase
M, there will the eagles be gathered together." —
This remark is undoubtedly true in the literal 'sense.
To a dead, mouldering, putrifying body, not only
eagles, but other winged animals, spontaneously re-
sort. Gen. XV. 11. It is however sufficiently evi-
dent that our Lord intended that this remark (which
it appears was a kind of proverb among the Jews)
should be understood in some other than the literal
sense. For from the parallel passage in Luke xvii.
37j it appears that it was in answer to the disciples'
inquiry, " Where Lord ?" i. e. where shall these
predicted calamities be experienced ? To this inqui-
ry, Christ giveth no other reply, than *' wheresoever
the carcase is, there will the eagles be gathered to-
gether.^' The reply was doubtless appropriate, be-
cause it was Christ^s. By the carcase, therefore,
must be meant tlie inhabitants of Jerusalem, who, as
a people, were morally and judicially dead ; and by
the eagles, the images on the Roman standards.

Chap. xxiv. 41. "Two women shall be grinding at
the mill ; the one shall be taken, and the other left."
— To a mere English reader, and to any one not
acquainted with ancient manners and customs, this
prediction of Christ appears strange and almost un-
intelligible. For the satisfaction of such readers, it

ehould be observed, that the ancient mills, and me-
thod of grinding corn, were very different from ours.
Their mills were hand-mills, and managed by wo-
men. The orientals have preserved mills of the
same sort, and the same method of grinding, down
to the present time. Dr. Clarke, in his late travels
through Palestine, observed the same practice at
Nazareth. Two women sat on the ground, opposite
to each other, with two round flatted stones. On
the top was an aperture, or cavity, where the corn
was put in, just as it now is into the hoppers of our
grist mills. These stones or stone mills were turned,
it seems, with a sort of crank, and sometimes pushed
from one to the other. In this manner they ground
daily. This business is usually done in the morning,
so that if any one then walks out, he will hear the
noise of many of these mills going at the same time.
Hence, by the way, we have an illustration of Jer.
XXV. 10 : *' Moreover, I will take from them the
voice of mirth, and the voice of gladness, the voice of
the bridegroom, and the voice of the bride, the sound
of the millstones, and the light of the candle."

Chap. xxv. 36. " — sick, and ye visited me." —
The original word here used (from which the noun^
EPiSKOPOs, overseer or bishop, is derived) signifies a
looking after, overseeing, taking care of, &c. In
Acts vi. 3, the same word is rendered " look out."
It is only for such a visiting of the sick, that the final
benediction of the Saviour will be pronounced. " Let
him that readeth understand.'^

MARK.

Chap. iii. 14. "And he ordained twelve, that
they should be with Him, and that He might send
tliem forth to preach.^' — There are three Greek
words which are translated preach, viz. kerusso,
KATANGELLO, EUANGBLizo. Thosc who Can read the
New Testament in its original, will perceive, both
from the etymology of the words themselves, and from
an examination of those passages wherein they occur,
that all tliese are not perfectly synonymous. The
first and second, it is true, are nearly so, the one sig-
nifying to publish, the other to announce. But be-
tween the first and last, there is a wide difference.
And it appears in that

1. Kerusso (to publish, to proclaim as an herald
or public crier) may have for its object any thing
good or bad, desirable, or undesirable, as war or
peace, prosperity or adversity, joy or sorrow ; but the
object of euangelizo, is always something good and
agreeable.

2. The former, as is evident from the word itself,
supposes a large, or at least a considerable, number
present. But not so necessarily with the latter. The
glad tidings may be declared to only one. See Luke,
i. 19. "I — Gabriel — am sent to speak unto thee,
and to show thee these glad tidings."

Chap. vi. IS. " And they went out, and preached
that men should repent.'' — There are two words in
the original translated repent — metanoeo and me-
tamelomai. But these are not wholly synonymous.

/it

*t^e former, which is tSie word used when the scrip-
tures require repentance as a duty, or represent it as
necessary, signifies exactly a change of the mind,
including godly sorrow for sin, and external re-
formation. See, among numerous other instances of
this use of the word, Acts ii. 38, iii. 19. xvii, 30 —
Luke xiii. 3, 5. But the latter denotes mere sor-
row. Accordingly w^e find that when such a sorrow
is mentioned, as is emphatically the sorrow of the
world that maketh death — such a sorrow as has for
its object the evil consequences of sin, rather than
the odious nature of sin itself — the word used is
commonly metamelomai. See as instances. Mat. xxvii.
S — Rom. xi. 29 — 2 Cor. vii. 8. — The above remarks
may be highly useful to the reader, particularly in
enabling him to understand what the scriptures mean?
when, as is sometimes the case, they ascribe repent-
ance to really impenitent sinners, as to Judas.

Chap. xi. 13, 14. "And seeing a fig-tree afaroif,
having leaves, he came, if haply he might find any
thing thereon ; and when he came to it, he found
nothing but leaves ; for the time of figs was not yet-
And Jesus answered and said unto it. No man eat
fruit of thee hereafter for ever :" with Matth. xxi.
19, " and presently the fig-tree withered away." —
The attentive reader naturally inquires, why should
Jesus curse the fig-tree for its barrenness, when, as
appears from the passage itself, the time of figs, or of
its bearing figs, had not yet come ? For " shall not
the Judge of all the earth do right ?" And can it be
right, or in any sense allowable, for Him to reap
where He has not sown, and to gather where He ha&

not strawed, or scattered, — to expect and demund
fruit from the fig-tree Avhen, in the very*nature of the
case, fruit was impossible, and after all to condemn
the tree to perpetual sterilily, merely because it did
not do tliat which it was impossible for it then to do •''
With this passage, expositors have been much per-
plexed. Some have supposed, that the fig-tree in
question was of a peculiar kind — in short, that kind
which bore at the same time figs of two years growth
— figs of the present year and of the past. And
hence they conclude, that even if it were too early for
figs of the present year to have been there, still as it
was usual with such fig-trecs to have some fruit upon
them all the year round, so some figs at least of the
preceding year, might have been reasonably expect-
ed. Others have supposed, that for the actual expla-
nation of tliis passage, tlie word gathering ought to
be understood thus : "when He came to it, He found
nothing but leaves, for the time of gathering figs
was not yet/*' When the Jews said, " there are yet
four months, and then cometh harvest,'' John iv. 35 ;
they meant by tlie harvest the ingathering of the
harvest. Similarly, it is said, may the passage be-
fore us be understood. And as the time of gathering
figs and carrying them off had not yet come, so and
for this reason, Jesus might properly have expected
to find them still on the tree. But there is another
interpretation of this passage, far more simple, and,
I think, far more satisfactory than either of the -pre-
ceding : it should be remembered that the word yet
is inserted by our translators. In the original, there
is nothing corresponding to it. The phrase in the
original may just as well be translated thas : '<it was-

not a time of figs/' meaning there were no figs there,
the tree did not bear figs that season. According to
this interpretation, the two last clauses in verse 13
are indeed synonymous ; but this is only in conform-
ity :o the well-known idiom of the sacred languages.
The above solution being adopted, and it is surely
an allowable one, we are entirely relieved from em-
barrassment in accounting for Jesus cursing the fig-
tree. For it would hence appear that the simple
reason why He cursed the tree, was, its barrenness.
The tree, it is true, had leaves a plenty, and that
was all. It was not with it a time or season of
bearing figs. Although it had leaves, and hence
must have been alive, yet it was utterly barren that
year. Hence our Saviour cursed it, and it withered
away.

Chap. xiii. 11. "But when they shall lead you,
and deliver you up, take no thought beforehand what
ye shall speak, neither do ye premeditate ; but what-
soever shall be given you in that hour, that speak
ye : for it is not ye that speak, but the Holy Ghost."
— How have enthusiasts wrested this scripture, and
it is to be feared to the destruction of many ! It has
frequently been used to disprove the necessity of
study in christian ministers — to prove that they ought
not to premeditate on their subjects — that they should
not give themselves the trouble of determining, or
even thinking beforehand, wliat or how they shall
preach ; but must expect and depend upon a certain
inspiration, or immediate divine assistance, to be im-
parted at the moment they enter the place of preach-
ing, and to be continued so long as they are there ! !

«5

The true, the whole meaning of this passage may be
easily understood by comparing it with the parallel
one in Matth. x. 17 — 20: "But beware of men;
for they will deliver you up to the councils, and they
will scourge you in their synagogues. And ye shall
be brouglit before governors and kings for my sake,
for a testimony against them and the Gentiles. But
when they deliver you up, take no thought how or
what ye shall speak ; for it shall be given you in
the same hour what ye shall speak." A moment's
attention to the passage shows, that it refers solely to
that defence of themselves which the apostles Were
to make before the Jewish sanhedrim, and Gentile
tribunals. Our Lord here directed his apostles that
when arraigned before them on trial for their lives,
they should not be anxious with respect to self-vin-
dication, assuring them, that ability, sufficient for
this purpose, would be immediately imparted to them
from on high. This scripture, therefore, is of no
force at all, to support the groundless, false, and
highly dangerous sentiment — a sentiment of course
embraced by none but the ignorant — that ministers
may, unless in extraordinary cases, preach without
study and previous preparation.

LUKE.

Chap. ii. 8 — 13. *' And there were in the same
country shepherds abiding in the field, keeping watch
over their flock by night. And, lo ! the angel of the
Lord came upon them, and the glory of the Lord
shone round about them ; and they were sore afraid.
And the angel said unto them, Fear not, for, behold,
I bring you good tidings of great joy, which shall be
to all people. For unto you is bom this day, in the
city of David, a Saviour, which is Christ the Lord.''
— Tliia day is supposed to have been the S5th day
of the month which we call December. The same
day accordingly has been by most Christians termed
Christmas day, in commemoration of the birth of
Christ. It should be remembered, however, that, as
Mosheim observes, the ancient eastern nations cele-
brated the sixth of January as tlie day of the incar-
nation. That day they called Epiphany, from the
Greek word epiphaneia, signifying manifestation,
because on that day, as they supposed, the immortal
Saviour was manifested to the world. The interim
between these two dates is short — only twelve days :
so that still, by the concurrent voice of both ancient
and modern Christians, Jesus Christ was born about
the last of December, or first of January. But how,
the unlearned reader may inquire, could this be ?
Could shepherds be then abiding in the fields, keep-
ing watch over their flocks, and by night too ? The
difficulty relative to this subject will vanish when he
recollects, or understands, the latitude of Judea.—
This is about 31 degrees. No valid objection there-

lore, to the commonly received opinion relative to the
time of our Lord's incarnation^ can arise from the
fact of the above-mentioned contemporary employ,
ment of the shepherds. For in that latitude and cli-
mate shepherds might have been very comfortable
on the 2ai\i of December, or 6th of January, while
out in tiie open fields attending to their flocks. This
appears to be the proper place for raising a decided
testimony against tlie manner in which Christmas day
is frequently, and perhaps commonly, spent. He
that regardcth the day at all, in distinction from
other days, should surely regard it unto the Lord.
Some undoubtedly do thus regard it ; but how many
there are who spend the day in vain amusement, or
at best in mere conviviality, and perhaps without
scarcely a thought of the glorious event which was
announced by the angels to the shepherds ! !

Chap. iv. 20. " And when he had closed the
book, he gave it to the minister, and sat down.'' —
The word translated minister in this passage denotes
not what in these days is commonly meant by the
term, but a menial servant, whose business it was to
take charge of the sacred books. The same word
occurs, and is similarly translated in Acts xiii. 5.

Chap. v. 37? 38. " And no man putteth new wine
into old bottles; else the new wine will burst the
bottles, and be spilled, and the bottles shall perish.
But new wine must be put into new bottles, and both
are preserved." — For the information of common
readers, and for the explanation of these passages,
it should be remembered that the bottles of the an-

cicnts were very different from ours. They were
made of leather, or rather of the skins of animals. —
And if these leather or skin bottles were new and
strong, they might preserve in safety the new wine
put into them ; but if they happened to be old and
decaying, the new wine, still in a state of fermenta-
tion, would burst the bottles, and thus both would
the former be wasted, and the latter utterly destroy-
ed. No man, therefore, of any sense, would put
new wine into old bottles. Thus much for the lite-
ral meaning of the passages. From the connexion
it is evident that the spiritual meaning of our Sav-
iour was, that it would be wholly improper and in-
jurious to impose on his disciples, as yet weak and
but little experienced in the divine life, such severe
mortifications, and rigorous observances, as in obe-
dience to the mandates, and in conformity to the ex-
ample of their master, John's disciples practised.

Chap. vi. 12. *' And it came to pass in those
days, that he went out into a mountain to pray, and
continued all night in prayer to God." — That our
Saviour's animal frame should have been so far in-
vigorated, and his devotional spirit so continued, as
that he might m fact have prayed all nighty either
mentally or vocally, is not at all incredible, espe-
cially if we have recourse to that divine, miraculous
agency, which, on another occasion, (Matth. iv. 2)
enabled him to fast forty days and forty nights in
succession. At the same time, from this passage it
is by no means certain that he did thus pray. The
word PROSEUCHEE, signifies sometimes, both in the
l^oJy scriptures and in other writings, an oratory, a

»9

prayer-honse, or place of prayer. Of these the Jew8
luid many, and the pious among them frequently re-
sorted thereto for devotional exercises. They were
open at the top, were surrounded with trees, and fre,
quently situated near to some sea or river. Acts xvi.
13. And such is probably the import of the word
in this passage. The sense of the passage then may
be this : Jesus went out into a mountain to pray, and
continued all night in a place of prayer ; where un-
doubtedly he was employed the greatest part of the
time in devotional exercises.

Chap. vii. 28. "For I say unto you. Among
those that are born of women there is not a greater
prophet tlian John the Baptist ; but he that is least
in the kingdom of God is greater than he." — If this
passage might be allowed to speak for itself, human
exposition would be unnecessary, because in that
case, it would explain itself. It is true, that in the
parallel place in Matth. xi. 11, the word yrophet is
not found, but even there it is evidently understood.
Greatness is of two kinds : greatness in the sight of
God, and greatness in the sight of men. The former
of these is unquestionably here meant. But this also
is two-fold, personal and official. Both of these may
have been intended, by our Saviour, in this his dec-
laration, but the last is principally meant. Sefe Luke
i. 15 — 17. By the kingdom of God here mentioned,
or as it is in Matth. xi. 11, " kingdom of heaven,''
is meant, this kingdom under its new, or as it is
commonly called, Christian dispensation. In short,
the meaning of the declaration before us is obviously
this, viz. that, as prophets or teachers, none antece-

dent to John had been superior to him, as none had
greater light and knowledge, and none had been sent
on a more honorable and important embassy (for he
was the immediate precursor of our Lord, and sent
directly to prepare his way) — but yet that the least
true prophet or teacher, under the much more lu-
minous dispensation of Christ, would, in the before
mentioned respects, be superior to even John the
Baptist. And hence, by the way, it is very evident,
that John Baptist did not come under the Christian
dispensation.

Chap. xii. 35. " Let your loins be girded about,
and your lights burning." — ^^Phe ancient Orientals
were in the habit of wearing long, loose, and flow-
ing garments. Whenever, therefore, they had to do
any business which required strength and much
activity, it would be necessary for them to tie and
tuck up those garments ; otherwise they must prove
to them a very serious impediment. Accordingly we
find that in such a case they thus did. See 1 Kings,
Kviii. 46 ; 2 Kings, iv. 29 ; Job, xxxviii. 3 ; Jer. i.
17, &c. The phrase " lights burning,'' relates to
the preparation which servants were to make for
their masters, on their return from nocturnal feasts,
especially marriage-feasts. See ver. 38, and Matth.
XXV. 1 — 10. This direction of our Lord, considered
as thus allusive, is, therefore, replete with meaning
and energy, and reminds us, that like the children of
Israel, Exod. xii. 11, we should be in continual
readiness for marching, and that we should be very
careful to cast away from ourselves all those trans-
gressions; as well as not to entangle ourselves with

any of tliose worldly cares, which would prevent or
impede tlie prompt discharge of our duty — and that
with our liglits or lamps thus burning, we should be
ilways ready for the arrival of our Lord.

Chap. xiii. 24. *•' Strive to enter in at the strait
gate ; for many, I say unto you, will seek to enter
in, and shall not be able." — The Greek word trans-
lated strive, signifies to agonize, to be in an agony ;
lid of course very impressively represents the ear-
nestness, the vehemence, the violence, Matth. xi. 12,
with which we should seek the kingdom of God.
But how are we to understand the last part of :he
verse, *^ for many, I say unto you, will seek to enter
in, and shall not be able," or shall not prevail?
Do we not read, " seek and ye shall find — he that
"-eeketh findeth?" Our Lord might have meant by
the expression, that many would seek to enter in by
Avrong ways, or certainly not by the right way ; for
observe, he doth not say that they will agonize for
this purpose. But what he principally meant, was,
that they would (in their way) seek to enter in when
it should be too late, and hence should not be able.
Tliat such was most directly his meaning, is ©\'ident
from his words immediately following : " When
once the master of the house is risea up, and has
shut to the dour, and ye begin to stand without, and
to knock at the door, saying, Lord, Lord, open unto
us ; and he shall answer and say unto you, I know
you not whence ye are." Let none, therefore, forget
that note is the accepted time, that now is the day of
ialvation.

Chap. xiii. 33. " — it cannot be that a prophet
perish out of Jerusalem." — But why might not a
prophet, as easily as any other person, perish out of
Jerusalem ? It should be remembered that in Jeru-
salem the stated sessions of the Jewish sanhedrim
were holden. Before that august body, prophets,
suspected of heresy or wickedness, were arraigned,
and if found guilty, were by them adjudged to death,
at or near Jerusalem.

Chap. xv. 18. ^^ I will arise and go to my father,
and will say unto him, father, I have sinned against
heaven, and before thee." — The only remark I shall
make on this passage is, that it seems suflRciently to
justify the use of such expressions as these: "re-
bellion against heaven, addresses to heaven, assist-
ance of heaven," &c. Many object to such express-
ions on the ground that they savor too much of hea^
thenism. Indeed they may be used too frequently
and too loosely. But when we use them understand-
ingly and reverently, or, in short, as not abusing
them, we have scriptural warrant for our practice.
See, beside this passage, Psal. Ixxiii. 9 : " They set
their mouth against the /?eai'ews," i. e. against God.
Dan. iv. 26 : " — thy kingdom shall be sure unto
thee, after that thou shalt have known that the heav-
ens do rule," i. e. Jehovah doth rule.

Chap. xvi. 8, 9. " And the Lord commended the
unjust steward, because he had done wisely : for the
children of this world are in their generation wiser
than tlie children of light. And 1 say unto you,
Make to yourselves friends of the mammon of un-

righteousness ; tliat when ye fail, they may receive
you into everlasting habitations. '^ — The lord, i. e.
the rich man, mentioned in verse 1, commended the
unjust steward. He did not approve of him as thougli
he had done wisely, for he had no right thus to dis-
pose of his master's property, hut commended, prais-
ed, applauded him, because he had done wisely , i. e.
for himself — ^' for the children of this world are in
their generation wiser than the children of light."
The meaning is, that worldly men are more prudent
in forming, and more energetic and persevering in
executing plans to obtain the riches and honors of
this transitory world, than Christians are to secure
an interest in the durable riches and everlasting hon-
ors of heaven. Alas, how true is this ! But what
can be the meaning of verse 9 : *' And I say unto
you, make to yourselves friends of the mammon of
unrighteousness, that when ye fail, they may receive
you into everlasting habitations'^ ? Mammon means
riches. The phrase " mammon of unrighteousness,"
is an hebraism for unrighteous mammon or riches,
so called because tliey are often gotten unrighteous-
ly, as well as unrighteously and injuriously used.
With tliis mammon of unrighteousness we are to
make to ourselves friends, that when we fail, they
may receive us into everlasting habitations, i. e. with
the right use of the things of this world, we should
do good, especially to the poor and needy — should
be like Job, eyes to the blind, and feet to the lame ;
that when we die and leave this present world, these
our worthy friends, who have been relieved by our
charities, especially those of them who have died be*
fore us, may receive us into everlasting habitations— »

into heavenly mansions. Some suppose that the pro-
noun they, in the last part of this verse, denotes God,
Christ, the angels, &c. It is undoubtedly true, that
all holy, buper-human beings, will cordially receive
good people into their house, not made with hands,
eternal in the heavens. At the same time it must be
admitted, that the parallelism, between the literal
and spiritual meaning, is much better preserved by
the construction which I have given, than by that
last mentioned. For it should be remembered, that
the persons who received the unjust steward into
their houses, were the very same who had been the
objects of his profuse, though unjustifiable, benefi-
cence.

Chap, xviii. la. *^I fast twice in the week.'' — In
a late and excellent treatise on Jewish customs, it is
stated, that the two days of fasting among the Phari-
sees were Thursday and Monday, or the second and
fifth days of the week — on Thursday in memory of
Moses going up to Mount Sinai, and on Monday in
memory of his coming down from thence.

Chap. xx. 18. " Whosoever shall fall upon that
atone (this stone, Matth. xxi. 44) shall be broken '^
but on whomsoever it shall fall, it will grind him to
powder.'' — This passage is supposed to refer to the
two modes of punishment used among the Jews. —
The one was by letting the criminal fall from an
eminence on a stone beneath — the other by letting a
stone fall on him, i. e. on his head. These two sorts
of punishment, in fact, existed among them ; and the
latter was considered as by far the most terrible.

8«

because of course most fatal. He that fell on the
stone, would thereby be terribly bruised and tor-
mented ; but on whomsoever the atone should fall>
instant death was his portion — " it would grind him
to powder." Christ here referreth to himself, as by
way of eminence, the stone — the tried corner stone,
mentioned by Isaiah and David — and is supposed
hereby to illustrate the certain doom of two sorts of
persons. Those who should fall upon him in pres-
ent unbelief, and persecution ; and finally in cruci-
fying him, would be broken — terribly punished —
with the loss of spiritual privileges, and with griev-
ous temporal calamities, in the approaching de-
struction of Jerusalem (wherein, as Josephus says,
1,100,000 Jews lost their lives) — but a still more
terrible punishment awaited those on whom this
mighty stone should fall, in his final and tremendous
wrath. It would " grind them to powder." There-
fore, " Kiss the son lest he be angry, and ye per-
ish from the way, when his wrath is kindled but a
little."

JOHN.

Chap. i. 16. *^ And of his fulness have all we
received, and grace for grace." — The last clause of
this verse, which, indeed, is the only part of it that
requires explanation, has been variously understood
and interpreted. Believers are here said to receive
from the fulness of Christ grace for grace. What
can be the precise meaning of this expression? —
Without mentioning all the constructions of this
phrase, which have been adopted by dift'erent ex-
positors, I sliall merely suggest that, which, in con-
sequence of mature deliberation, appears most rea-
sonable. This will be done in the following para-
phrase : From the abundant fulness that is in Christ,
the incarnate word, have all we believers receive^
spiritual supplies in great profusion, and variety — and
particularly grace for grace, i. e. there is grace in us
answerable to grace in him — we have the same sort of
dispositions as he had. He had them indeed with-
out measure^ but we in measure, and we are hereby
conformed to the image of him, who is "the first-born
among many brethren.'' Horn. viii. 29.

Chap. iii. 3. *^^ Jesus answered and said unto him.
Verily, verily, I say unto thee, except a man be bora
again, he cannot see the kingdom of God." — The
Greek word anothen, here translated again, properly
signifies /Vom above, and is accordingly thus translated
in verse 81 of this chapter. The word man, in this
passage, is generic — intending neither males of one
a^e to the exclusion of those of another, nor indeed

the male sex to the exclusion of the female, but man,
kind generally. In proof of this it may be observed,
that the corresponding Greek word Tis,is thus generic
signifying exactly, any one. From the whole there-
fore, we may collect the following most important
truths — that to enjoy eternal happiness, a spiritual
change is necessary ; that this is necessary for every
one, for the merely moral as well as for the openly
profane ; and that for the production of this change,
supernatural influence is necessary.

Chap. iv. 20. '^ Our fathers worshipped in this
mountain ; and ye say, that in Jerusalem is the place
where men ought to worship." — To understand the
import of this remark of the Samaritan woman, it is
requisite to recur to a few facts in sacred history. It
should however be first observed, that Mount Gerizim
was the mountain to which this woman here refers/!^
Near to this mountain the patriarchs, and particularly
Jacob, erected altars. Gen. xxxiii. 20, &c. and from
it Moses pronounced the blessing, Deut. xxvii. X^^ *
There was not however, any temple erected there uii-V
til the time of Sanballat, the well known contempoNsJ
rary and adversary of Nehemiah. From Josephus
we learn, that this Sanballat, finding himself unable
to, prevent the re-building of the Temple by Nehemi-
ah, determined to build another of his own. He was,
it seems, resolved to prevent the performance of di-
vine worship, especially of sacrificial worship, a^ Jeru-
salem ; and if he could not accomplish his object in
one way, he resolved to do it in another. If the tem-
ple must be built on Mount Zion, he would build
another on Mount Gerizim. Hence^ as he supposed,

the people would become divided, and thus his dar-
ling object would be, at least in part, accomplished.
Accordingly through his instrumentality a temple was
built on the Mount Gerizira. And these two temples
stood, in a state of mutual rivalry and opposition, for
about S30 years ; and until Thircanus, an high priest
of the Jews, destroyed the one on Mount Gerizim.
But as long as this temple stood, the Samaritans re-
sorted to it for worship ; and even after it was des-
troyed, and no vestige of the edifice itself was visible,
its very site was considered as holy ground, and was
accordingly resorted to by the Samaritans for devo-
tional purposes. Hence then the remark, and hence
the meaning of the remark of the Samaritan woman :
*' Our fathers worshipped in this mountain^ — But
still the Jews believed that divine worship ought to
be performed, and that especially sacrifices ought to
be offered, at Jerusalem. And this opinion they, it
seems, considered as sufficiently supported by such
passages as 1 Kings xi. 33, &c. The truth is that
both these sorts of people had been in an error — the
wie for ascribing too much, and the other too little,
importance to Jerusalem, and to worship as there
performed. For although we read that " the Lord
said to David, and to Solomon his son. In this house,
and in Jerusalem, which I have chosen out of all the
tribes of Israel, will I put my name forever," 2 Kings
xxi. 7? yet this could not have been meant to intimate
that any other place or temple was in itself unholy, or
that worship elsewhere performed could have been
for that reason unacceptable. Still less ground could
there have been for the belief in the exclusive holiness
of any particular temples or places since the advent of

<|je Messiah, as the darkness then passed away and
the true light shined. Hence said our Lord to the
woman, " woman believe me, the hour eoraeth when
ye sliall neither in this mountain nor yet at Jerusalem
worship the Father — The hour cometh, and now is,
when the true worshippers shall worship the Father
in spirit and in truth : for the Father seeketh such to
worship Him."

Chap. v. 31. ^'If I bear witness of myself, my
witness is not tnie.'' — It is difficult to see why any
man, and especially the " Faithful and true Witness,"
might not speak the trulh respecting himself as well
as of any other person or thing. The meaning of
Christ therefore, must have been, " If I ovli/ bear
witness of myself, my testimony is not sufficient," i. e.
is not what your law requires ; for that requires at
least two or three witnesses ; and if this number were
necessary for the condemnation of a criminal, Deut.
xvii. 6, undoubtedly it must be to prove the divine
mission of a prophet. That the word true in this
verse means sufficient, and that our Lord here refer-
red to the above mentioned requisition in the Jewish
'aw, further appears from his proceeding to mention
three witnesses in his favor — that of his Father, verses
.i2, 37 ; that of John Baptist, verse 33 ; and that of
his own works, verse 36.

Chap. xvi. 13. " Howbeit when he, the Spirit
of truth, is come, he will guide you into all truth." —
In the original the definite article is used — it is teen
ALETHEiAN. The English translation then f re, ought
to have been, " into all the truth." The necessity of

this interpretation appears not only from the circum-
stance just mentioned, but also from another fact
equally undeniable, viz. that it surely is not the office
work of the holy Spirit to lead into truth and science
of all kinds. The ordinary influences and teachings
of the Holy Ghost, have no concern with any other
truth than evangelical.

Chap. xix. 11. *' Jesus answered. Thou couldest
have no power at all against rae except it were given
thee from above : therefore he that delivered me unto
thee hath the greater sin." — The alone difficulty at-
tending this passage is caused by the word therefore.
For the inquiry arises, how could the circumstance
that all Pilate's power against Christ was given him
from above, be a reason why he that delivered Christ
to Pilate had greater sin in than aifair that he ? The
general import of this our Saviour's declaration is ob-
vious. He herein implicitly reproved Pilate for his
arrogance in pretending to so mu6h power against
Him, and remindeth him that all this power was giv-
en him from above. This phrase is by some referred
to God. And unquestionably it must be admitted as
a general trutli, that all the power which the Roman
governor had and exercised against the Son of God,
was given him originally and ultimately from Jehovah,
to whom power, and all power belongeth, Ps. xlii. 11.
But whether this were the truth which Christ here,
meant to express, may well be questioned. It seems
most natural to refer the. words from above, as here
used, to the Jewish sanhedrim. That body might
proi)erly have been said to be from above, not only
because the temple, the place of its assembling, was

both higher and on higher groiiiul than the pretoriuai,
but also, because that body itself was instituted IVom
above. And at any rate, in reference to tliat atfair,
and the tragical event to which it was soon to lead,,
the sanhedrim was, in the proper sense of the term,
above Pilate ; for he acted merely as an executor of
their decisions. And because the high priest and his
council had been favored with so many more, and
such greater advantages for knowing the divine will
than Pilate, their sin was of course much greater than
his.

Chap. xx. 17. "Jesus saith unto her. Touch me
not ; for I am not yet ascended to my Father : but go
to my brethren, and say unto them, I ascend unto my
Father, and your Father ; and to ray God, and yonr
God." — The question is, how could the circumstance,
that Jesus had not yet ascended to his Father, be a
reason why Mary might not touch him ? That this
scripture may be rightly understood, its several claus-
es must be considered connectively. The following
paraphrase will, as is believed, illustrate the Sav-
iour's meaning : * Touch me not, Mary, at present —
i. e. do not stand indulging your private affection to-
wards me — for I am not yet ascended to my Father,
as you see, but shall yet spend some further time on
earth with my disciples, so that you may hereafter
have opportunity to see and be familiar with me. But
for. the present I appoint you to other business. Go
to my brethren, raid say unto them, I ascend unto my
Father, and your Father; and to my God, and your
God.' We should be willing to forego private grati-
lication, wiienever it interferes with the public good.

ACTS.

Chap. i. 12. ^' Then returned tlicy unto Jerasa-
lera, from the mount called Olivet, which is from Je-
rusalem a sabbath-day's journey.'' — The sabbath-
day's journey of the Jews was about two thousand
cubits, eight furlongs, or in other words, about one
mile. Perhaps one reason why this particular dis.
tance was assigned, was, that this was the distance re-
quired to be between the ark and the camp. Josiiua
iii. 4. And as the tow^ns in Judea were commonly
small, with respect to local extent, so this distance
would be usually, as much as needed to be, travelled
over by their inhabitants in order to reach their syn-
agogues, the places of their Avorship. There may be
no ground for supposing that the same' rigorous re-
striction, if it may be so called, is now imposed on us :
yet surely we may from hence lawfully conclude, that
such travelling on the Sabbath as is practised by many
persons at the present day, and that too for worldly
purposes only, is highly improper and wrong.

Chap. ii. 27. "Thou wilt not leave my soul in
hell (eis adou), neither wilt thou suffer thine Holy
One to see corruption." — This is a quotation from Ps.
xvi. 10. It is evident that the primary reference of.
the words was to David himself, and equally so, from
St. Peter's application of them in Acts ii. 31, that
they are referable principally and ultimately to Jesus
Christ. The question then immediately arises — in
what sense are they in this application to be under-
stood ? That Christ should not be left in hell, is not at

all incredible. But the thing implied in the declara-
tion, viz. that Christ, or Christ's soul, was once tjiere,
creates the difficulty. The following remarks may
be useful, especially to common readers : — There are
t\v(» Greek words which are translated hell — hadees
and GEHENNA. I5ut their precise signification is very
diilerent. Hadees or Adees, is derived from a and
cideo, and means of course, invisible. It is synony.
mous with the Hebrew sheole^ Hadees denotes
sometimes :he grave, but more commonly the state of
the dead, or the region and state of separate sj)irits
after death ; whether that state be a state of happinesf
or of misery. To the rich man, Luke xvi. 23,
Hndees was a state of misery. We cannot however,
infer, that he was in misery merely because he Avas in
Hadees, for Lazarus was there also. But that the
rich man was in misery, we infer solely from other
circumstances : other expressions — such as ^' being in
torments" — **' I am tormented in this flame," &c.-—
They were both in Hadees, 1. e. the state or region of
departed spirits ; 1)ut to the one Hadees was ^' joy un^
speakable" — to the other, "everlasting burnings."
But neither Slieole nor Hadees have, in themsplves
nisideredj any connexion with future punishment, as
will be evident to any one who will examine, in the
Hebrew bible and In the Septuagint translation, the
following passages, viz. Gen. xlii. 38, Isa. xiv. 9, and
\xxviii. 10. See also, llev. xx. 14. — But Gehenna
denotes properly the place of torment. It is derived
. from the Hebrevv words ge, and hinnom, i. e. the val-
( ley of Hinnom. See Joshua xv. 8. In this valley,
otherwise called Tophet, the idolatrous Israelites
Caused their children to pass through the fire to Mo^

lech. S Kings xxiii. 10, &e. From its having beeu
the place of such horrid crimes and abomhiations and
miseries, it came to pass, in process of time, that the
word Gehenna was made to signify the future state of
sin and punishment. If no\y the inquiry be, in what
sense Ci)rist went to hell, or in other words, what is
meant by Acts ii. 27? the verse before us, the reply is
— all that is meant by it is, that he was, for a season,
not in Gehenna the place of torment, but in Hadees
the state of the dead, or region of departed spirits.
And in tliat state neither his soul nor body was lefl,
but he rose again and triumphed over the grave.

Chap. vi. 1. " And in those days when the numr
bcr of the disciples was multiplied, there arose a mur-
muring of the Grecians against the Hebrews, because
their widows were neglected in the daily minis-
tration." — The word translated Grecians is not elle-
NOWN, but ELLENiSTOWN, and denotes of course, not
the descendants of Javau or proper Greeks, but the
Grecised Jews, or as they are commonly called, Hel-
lenists. These persons used the Septuagint, or Greek
translation of the Old Testament.

Chap. ix. 7? compared with xxii. 9. ^^ And the
men which journeyed with him stood speechless, hear-
ing a voice, but seeing no man,'' But in ch. xxii. 9,
it is said, " And they that were with me saw indeed
the light, and were afraid ; but they heard uot the
voice of him that spake to me." — All the difficulty at-
tending these passages arises from their apparent con-
tradiction. For in the first it is said that Paul's fel-
low^ travellers heard a voice, and in the last that they

heard uot tbe voice. Now on first inspection, it is evi-
dent that either there is in reality a contradiction be-
twecn these two statements — the one of St. Luke res-
pecting Paul, and the other of St. Paul respecting
himself, or the word akouo (hear), is used in diifer-
ent senses in these two passages. The latter is un-
doubtedly the truth. In the Greek classics, as Kype
has shown, the word akouo is sometimes used to sig.
nify understanding, as well as hearing. The same
word is so used, and so translated, in 1 Cor. xiv. S.
And so manifestly is it to be understood, in Acts xxii.
9. There is therefore no contradiction between these
two passages. Taken together their meaning is this :
Paul's companions heard a voice, i. e. heard a noise,
a sound, yea, heard the voice itself, though they nei-
ther understood, nor distinctly heard the articulate
words which were spoken. They heard the voice,
but did nut understand it.

Chap. xiv. 15. " — Sirs, why do ye these things ?
we also are men of like passions with you, and preach
unto you, tliatye should turn from these vanities unto
the living God,'' &c. — It is probable that the most of
common readers understand the word passions, here,
in its bad sense. For their information therefore^ it
should be observed, that it should by no means in this
place be restricted to that sense. In the original, the
word translated " of like passions*' is omoiopatheis.
The same word occurs in James v. 17. But whether
we regard the precise import of the word itself, or the
main scope of the apostles in this their expostulation
with the men of Lystra, we must be convinced that
they meant hereby to tell them something more

or other, than iaej-ely that ihey were depraved rhA
wicked like themselves. It seems that the Lystrans
at first supposed that Paul and Barnahas were some
supernatural celestial beings, because Paul liad just
wrought a miracle before their eyes ; that they
were, in short, some of their deities. Hence they call-
ed Barnabas Jupiter, and Paul Mercurius, and were
for immediately offering sacrifices to them. To dis-
suade them from such idolatrous and sacrilegious ado-
ration, the apostles " rent their clothes and ran in
among the people, crying out — Sirs, why do ye tliese
things ? we also are men of like passions with you,"
&c. Now it should be remembered that the Lystrans.
as well as other heathens generally, believed already
that their deities were in fact of like passions with
themselves. But this their belief was no impediment,
but rather an excitement to their worshipping them.
For the apostles therefore merely to have announced
to the Lyslrans that they, their supposed deities, were
of like irrascible, or voluptuous, or ambitious passions
with themselves, would not have served either to af-
ford them any new information, or to have restrained
them from their meditated idolatry. What the apos-
tles then most directly meant in this declaration,
was, to teach the Lystrans zr/io, rather than ivhat, they
really were ; that they were not '^ gods in the likeness
ef men/' as they supposed, but mere men, their fel-
low mortals, subject to the same infirmities, calamities
and mortality with themselves.

Chap, xxvii. 33. ^^ And while the day was com-
ing on, Paul besought them all to take meat, saying,
this day is the fourteenth day that ye have tarried

47- .

and continued fasting, having taken nothing.'^ — If
the Greek scholar will observe the punctuation in
Griesbacb, and attend also to the participle here
used, he will perceive, that, in tlie opinion of that emi-
nent linguist, the last clause of this verse may as
well be translated thus : * Expecting the fourteenth
day (which is to day) ye continue fasting, having
taken nothing.' According to this rendering, the
meaning is, that so anxious were the sailors in ex-
pectation of the fourteenth daj', wiiich was just at
hand, and when they supposed their danger would
be the greatest, that they had either forgotten or neg-
lected to eat, having taken nothing. The above con-
uction is also embraced by several eminent crit-
■ s. This verse then need not be understood as
teaching that the sailors had wholly fasted for
fourteen days. Indeed without a miracle this could
not have been possible ; for ordinarily, a person
cannot live beyond eight or ten days without nourish*
raeat.

ROMANS.

Chap. i. 17- " For therein is the righteousness of
God revealed from faith to faith, as it is written, the
just shall live by faith.'' — What is to be understood
by the expression, " revealed from faith to faith" ?
The word pistis (faith), in the first instance may de-
note an important object of our faith, viz. the faith-
fulness of God ; and in the last, that internal act of
the creature which we usually call faith. In short,
the general import of this verse appears to be, that
in the gospel, God, from or in the exercise of his
faithfulness, revealeth to our faith his glorious right-
eousness, — or revealeth his righteousness and faith-
fulness as objects to be believed by us

Chap. iv. 4, 5. "Now to him that worketh is
the reward not reckoned of grace, but of debt. But to
him that worketh not, but believeth on him that justi-
fieth the ungodly, his faith is counted for righteous-
ness.'' — Works are of two kinds : works of the law,
and works of faith ; or, as they are sometimes called,
works legal, and works evangelical. Now working
of the first sort, is evidently meant by St. Paul in
these verses. His meaning was as if he had said,
* To him that worketh on legal principles, the re-
ward, in case there were any, would be of course
considered as a debt. But to him that worketh not,
i. e. on legal principles^ but believeth on him that
justifieth the ungodly, that seeks justification not by
works but from mere grace through faith, his faith is
counted for righteousness.' Surely nothing could

have been further from the apostle's meaning, thali
to assert, either that a true believer does not work at
all, or that the final reward of such an one will be a
reward of debt.

Chap. v. 7. " For scarcely for a righteous man
will one die ; yet perad venture for a gooil man some
would even dare to die." — But why not be as Avilling
to die for the one as the other, for are they not both
one and the same character ? In reply, it may be ob-
served, that as the righteous man and the good man
are here manifestly contrasted to each other, so, in the
judgment of St. Paul, they must have been separate
and different beings. By a righteous man, therefore,
seems intended, a moral man, or at best one who is
blameless, touching the righteousness which is of the
law, in the sense in which the writer himself was
while a pharisee — and by the good man, an evangel-
ically pious one. This distinction may serve also to
illustrate the true meaning of Ezek. xviii. 24.

Chap. vi. I7. "But God be thanked that ye were
the servants of sin ; but ye have obeyed from the
heart that form of doctrine which was delivered you.'^
— As to the first part of this verse, it is evident, that
the word irhereas, or although, is to be understood.
Thus — ' God be thanked, tliat although ye were onc&
the servants of sin, ye have obeyed from the heart that
form of doctrine,' &c. : for surely it is very absurd to
suppose, that the benevolent soul of the apostle would
have rejoiced, or been thankful, merely because his Ro-
man converts had once been sinful, and of course mis-
erable.

With respect to the last clause, it must be observedj
that exactly translated it would run thus — "ye have
obeyed from the heart that form of doctrine into which
ye have been delivered.^ The expression is metaphor-
ical, and highly expressive. Jt alludes to melted met-
als being cast into their respective moulds, xls these
metals, in consequence of being cast into their moulds,
assume of course a shape — a configuration similar to
that of the moulds themselves — so it is witli the souls
of believers. They are cast, as it were, into the mould
of the gospel, and are moulded accordin2;ly. " How
forcible are right word s,'^ even " the words which the
Holy Ghost teacheth" !

Chap. vii. 1. " Know ye not, brethren, (for I
speak to them that know the law,) how that the
law hath dominion over a man as long as he liveth ?"'
— In the last part of this verse, our translators have
inserted the pronoun he. As, however, there is no
nominative in the original (although one is evidently
understood), it becomes us to inquire, what, from the
the connexion, that nominative should be. Now for
our assistance, and ultimate success herein, it should
be remembered, that in the context, the apostle is
drawing a parallel between the dominion of the law
over a man, and that of a husband over his wife. In
this parallelism, the law is considered as having the
same relation to man as the husband has to the Avife.
The question is, what does the apostle here mean by
law, and what by man ? If it could be proved, that
by law he meant the ceremonial law, and by man only
Jews of antecedent generations, i. e. such Jews as
lived during the time that law was in force, then the

ATI

pronoun he Mould in this place be a proper word.
For un(lonl)tedly the ceremonial law had dominion
over such Jews, and tiiat too as lonj; as they lived, liut
by law, here, St. Paul must have meant the moral
law. This is evident, as well from other considera-
tions as from this — tliat in tlie 7tli verse, he illustrates
his main argument by instancing in one of the pre-
cepts of that law, viz. the tenth : " Thou shalt not
covet.-' And by man, St. Paul must have meant
mankind, or to be sure such men as he was then writ-
ing to (the greatest part of whom were Gentiles), else
his remarks on this subject would not have been ap-
propriate. It seems then, that in the last part of this
verse, the pronoun it ought to be substituted for he ;
for it should be remembered that the word law, here
represents man — and that the word man, here repre-
sents the woman, or the wife : but surely it would be
improper to say that Die husband has dominion over
his wife as long as she lives, if, as often liappens, he
dies first. Further — it is not strictly true that the law
has dominion over a man " as long as he liveth,'^ for
believers " are not under the law, but under grace."
Ch. vi. 14. In short, in this veiMse and in the context,
1)elievers are spoken of as in a conjugal relation— ^as
having had one husband, viz. the law, and as now, in
their converted state, having another, viz. Jesus Christ.
And as the church cannot have two husbands at once^
so of course, wlien married to Christ, she becomes
" free from her former husband," the law. The law
becomes of course, now and ever afterwards, dead
with respect to her. Verse 6.

Chap. viii. 16. "The Spirit itself beareth wit

neas with our spirit, that we are the children of God.**
— Whether this scripture ought to be considered as
'•^ hard to be understood'^ or not, it is undeniable that
by many it has not been understood rightly. I refer
to the '^ icitness of the spirit*' here mentioned. This
has been understood by some, to mean a certain im-
pulse on, or suggestion to, the mind, (perhaps both an
inexpressible and unaccountable one.) that the person
is a child of God. But if we carefully attend to the
sense in which the word icitness is commonly used in
the scriptures, we shall find it is not in this sense.
See, as specimens, John v. 37 : ^^ But I have greater
witness than that of John; for tlie works which the
Father hath given me to finish, the same works that
I do, bear witness of me that the Father hath sent me."
Acts xiv. 3 : " Long time therefore abode they speak-
ing boldly in the Lord, which gave testimony or wit-
ness unto the word of his grace, and granted signs
and wonders to be done by their hands." Do. v. 17 :
<* Nevertheless he left not himself without witness, in.
that he did good, and gave us rain from heaven, and
fruitful seasons, filling our hearts with food and glad-
ness." In all these passages, the word witness is ev-
idently used as denoting proof — evidence. In the
same, or similar sense, is this word to be understood
in the verse before us. The idea is, that the Spirit
beareth witness with our spirit, that we are the chil-
dren of God, not by some sudden and unaccountable
suggestion or impulse, but by affording us evidence —
proof of the matter — evidence drawn from the habitu-
al temper of our minds, and tenor of our practice.
Have we any thing of this witness ?

f Chap. ix. 1 — *. •*! say the truth in Christ, 1 lie
not, my conscience also bearing rae witness in the
Holy Ghost, Tliat I have great heaviness, and con-
tin uil sorrows in m}' heart. For I could wish that
my SIM r were accursed from Christ, for my brethren,
my kinsmen according to the flesh." — The third verse
espeoiaUy requires explanation. It has been under-
stood by some, and by some distinguished divines too,
to mean that St. Paul was willing to be eternally
damned for the glory of God, and the salvation of his
bretiiren, the Jews. If indeed such were his spirit,
and if iiis design in this place was to declare it, one of
these two conclusions is inevitable — either 1. Paul
did not feel rightly — to say the least, felt enthusiastic-
ally at that time — or 2. Such is the spirit of true chris-
tians, especially of eminent christians like Paul ; such
the dictate of genuine benevolence, and such of course
ought to be the spirit of every christian. The firs^
part of the alternative will hardly be adopted by any
intelligent christian. The last therefore, according to
the present hypothesis, remains. Whether the doc-
trine, that we ought to be willing to be damned for the
glory of God, can derive any sufficient support eitlier
from the nature of true benevolence, abstractly consid-
ered, from analogical reasoning, or from any other
passages of scripture, is not at present either affirmed
or denied. One thing is evident — thi3 passage does
not prove the doctrine : for

1. The verb euchomeen is in the imperfect tense,
and, exactly translated, signifies, * I did wish or boast/
i. e. while a Pharisee.

a. Even if the verb must be understood as expres
sing St. Paul's feelings when he wrote this epistle,

54:

still there is no need of supposing that the doctrine
before mentioned is at all countenanced by such a pa-
thetic and energetic declaration. For then the in-
quiry is — what is to be understood by the expression
" accursed from Christ*' ? This is the key to the
whole.

First let us inquire, what is meant by the word
accursed ? Now the word in the original is a noun,
ANATHEMA, denoting in general a person or thing ac-
cursed — devoted to destruction, not however always,
perhaps not commonly — to destruction in a future
world. Tn the Septuagint, this word always answers
to the Hebrew cherem, " which in like manner de-
notes in general, total separation from a former state
or condition, and particularly either things or persons
devoted to destruction.'' (Parkhurst.) I may add,
that temporal destruction only is the most that the
word cherem or charam, and its derivations signify,
almost always, perhaps in every instance of their oc-
currence, in the Hebrew bible. Let the Hebrew
scholar examine, among a vast multitude of other scrip-
tures, Deut. vii. 26, Joshua vi. 17> 18, and vii. IS. —
Let us next inquire into the meaning of the preposition
from (apo), as used in this passage. Now this some-
times denotes, after the example of, as in S Tim. i. 3:
"I thank God whom I serve /rom my forefathers" —
i. e. after the example of my forefathers. From these
observations it is evident, that the meaning of the
apostle in this so much controverted passage, may he
only this, viz. that for his brethrens' sakes — for the
promotion of their eternal good — he was willing to be
accursed or devoted to destruction, after the example
of Christ — i. e. to be even crucified as he was. Yea,

Qf5

oil the supposition tliat he here expresses his state of
mind >vhile a christian, and not while a Fharisee,
such must be his meaning. For in John xv. 8, our
Saviour represents it as the hv^haiii possible expression
of love to our friends, that we should be willing to
lay down our life, i. e. our natural life, for them.
Besides, the damnation of the future world includes
unrestrained and everlasting enmity to God, as well
as mental remorse and corporeal pain. Whether
therefore St Paul should be understood as expres-
sing his state of mind before or after his conversion,
it is manifest that there is no necessity of supposing
that he had here any reference at all to future punish-
ment. The same remark, by the way, may be made
in reference to the prayer of Moses, Kx. xxxii. 32 ;
for from attending to the whole chapter, it will ap-
pear that all he meant by the ])etition was, that if his
people could not be forgiven, but must die, he wished
to die with them ; that the idea of being himself made
a great nation, according to the promise in verse 10,
could never reconcile him to the idea of their des-
truction.

Chap. xi. 24. "For if thou wert cut out of the
olive tree, which is wild by nature, and wert graffed
contrary to nature into a good olive tree,*' &c. — In this
chapter, in the context especially, the apostle is treat-
ing of the future restoration and conversion of the
Jews, and of tiieir incorporation with the Gentiles, or
rather of the Gentiles' incorporation with them in an
ecclesiastical connexion. Tlie Jews and the Gen-
tiles are represented by the metaphor of olive trees.
The Jewish church is said to be the good olive tree,

and the Gentiles, in their pagan state, arc called the
wild olive tree. The apostle, speaking to the Koman
Gentiles, says, '^ thou wert cut out of the olive tree,
which is wild by nature, and wert graffed contrary to
nature into a good olive tree." The expression, when
divested of all metaphor, evidently means, that the
Roman Gentiles had been taken out of their wild bar-
ren pagan state, i. e. had been delivered from it, and
had become incorporated with the real and fruitful
church of God, i. e. with God's ancient church, which
had been, in essence, continued as well as purified?
and much improved under the christian dispensation.
But let us attend more particularly to the phraseology
of the apostle, in verse 24, that we may see how in-
structive, and how impressive it is. Now there is
herein an evident allusion to the practice (so frequent
as well in ancient as in modern times) of grafting fruit
trees. But the particular object of our present atten-
tion, is the manner in which the apostle describes the
grafting of the Gentiles into the stock of God's an-
cient Israel. This, he says, was "confrar^ to na-
ture.^^

1. The grafting itself was contrary to nature and
custom. For when men graft their trees, their design
uniformly is to improve their fruit ; not only to make
the same tree more fruitful, but also to cause it to
bear better fruit than it did before. Thus, a scion of
a good apple-tree is grafted into a crab apple-tree ;
but the converse of this is not true. Men do not,
unless infatuated, or prompted by mere curiosity of
making a useless experiment, graft the scion of a
crab tree into a genuine and good apple-tree. In
short, the scion grafted in, is always considered

as superior in quality to the old stock into which
it is grafted. But it was not so in the case before us.
The Roman Gentiles were cut out of the wild olive
tree. They were the scion of a very had tree, of iL
tree that hrouj^ht forth no fruit except wild fruit, and
as suchf were grafted into a good olive tree — a tree
unspeakably better than the parent stock of this scion.
There was something therefore, in the grafting itself,
which was contrary to nature.

2. The consequence^ also, of this grafting, was coh-
trary to nature. For after the scion or branch of
one tree is graifed into another, it still bears the fruit
of the parent stock : but it is not so here. The Gen-
tiles after their ingrafting into the good olive tree,
bore the fruit not of the parent stock, not of theil*
old wild olive, but of the good olive tree into which
they were graifed. How instructive and impres-
sive then, is the expression, " contrary to nature,''
as here used, when abstractedly considered ! —
But it ought not to be considered in this manner
merely. For it has an important bearing on a very
important subject. This verse taken even by itself,
and especially in connexion with the whole para-
graph, teaches the essential identity of the two
churches — the Jewish and the Christian. More di»
rectly still, it teaches, in opposition to the doctrine of
some in our days, the glorious excellency of the
church of Jehovah under the former dispensation.
From this passage, and from the whole context, it is
evident that that church was not a mere civil com-
munity, nor merely an ecclesiastico-political society,
as some choose to term it — but a real church of the
living God ; a good olive tree, fair and of goodly

fi-uit. See Jer. xi. 16. Such surely il was witb
respect to its constitution, and the divine requisitions,
whatever may have been from time to time the con-
duct or character of many of its members.

Chap. xii. 6. *^ — ^- whether prophecy, let us
prophecy according to the proportion of faith." — The
original word here used, is analogian, analogy. The
exhortation must be understood as meaning, cither
that the frequency and measure of their prophecying
should be according to their personal faith and gifts,
or, which appears most probable, that all their prophe-
cyings, i. e. all their expositions of scripture, all
their instructions, — should be according to the gener-
al analogy of faith, according to the general scheme
or system of doctrines exhibited in tlie sacred volume.
This last interpretation supposes, of course, tliat such
a system is contained in the scriptures. Such accord-
ingly has been the sentiment of some of the best di-
vines. Whether they have happily succeeded in their
attempts to expose this system or not, the attempt is
laudable, nor is success herein impossible.

Chap. xiv. 5. '* One man esteemeth one day
above another ; another esteemeth every day alike.
Let every man be fully persuaded in his own mind."
—It is well known that this scripture has been fre-
quently referred to the christian sabbath, and that
some have even inferred from it, that it is compara-
tively a matter of indifference, whether the day, so
called, be sanctified or not ; or that at least every
man's practice, as to this matter, should be regulated
by his own private opinion, whatever that may happen

to be, respecfing tlic sabbath. But from the coiinex-
ion, it is very evident that the text before us is refera-
ble, not at all to the Lord's day, but solely to certain
ceremonially holy days. It should be remembered,
that the church of Rome waa composed partly of
Jews and partly of Gentiles. The Jewish part being
still *' zealous of the law,'' were for observing, in
distinction from other days, their new moons — their
various feast-days, &c. But the Gentile part «uppos.
ed that the difference, in respect to sanctity, which
had previously existed among those days, and other
week days, had l)een annihilated when Jesus expired
on the cross. Hence then we have the true and sole
meaning of the apostle's declaration, " One man es-
teemeth one day above another; another esteemeth ev-
erj" day alike.'"

Chap. xiv. 6. <• — He that eateth, eateth to'thc
Lord, for lie givelh God thanks ; and he that eateth
not, to the Lord he eateth not, and giveth God thanks."
— To understand this passage, the above remark, res-
pecting the component parts of the Roman church,
must be remembered. The Jews of that church, con-
scientiously abstained from the use of certain meats,
on the supposition that they were unclean. The Gen-
tiles, on the contrary, believed tliat to " the pure all
things were pure" — they had no scruple as to the law-
fulness and propriety of partaking of those same
meats, and accordingly did partake of them as freely
as of any others. Now the apostle here supposes, and
teaches, that both these sorts of persons acted consci-
entiously. And the sentiment he meant to express in
this place, is manifestly this, viz : ' those who ate

those meats, ate them to the Lord, giving Him thanks
for the same ; and those who abstained therefrom, did
so conscientiously' — or " to the Lord," while at the
same time they gave Him thanks for the blessings
which they did enjoy.

Chap. xiv. 22. " Hast thou i'aith ? have it to thy-
self before God." — This is not to be understood as
forbidding a public profession of religion : For the
faith here mentioned, is evidently a faith relative to
the same matters which had been already mentioned,
such as days, meats, &c. St. Paul's idea was, that
those of the Roman church who believed that there
was such an important difference between those meats,
days, &c. as that some of them were holy and some
unholy, should keep this their faith to themselves, and
not trouble their brethren with it. It would be well
in these days, if this advice were more regarded.

I. CORINTHIANS-

Chap. i. 10. " that there "be no divisions

among you," &c. — The word schisma, of which the
plural la here used, and translated divisions, literally '
signifies a rent, tearing, &c. In its raetaphorica ap-
plication to a church, it denotee alienation of affee-
tion — a dividing, separating spirit, and seems not
to refer to doctrinal sentiments, further or otherwise
than as they produce such divisions and separations.

Chap. i. S6. " For you see your calling, breth-
ren, how that not many wise men after the flesh, not
many mighty, not many noble, are called.'^ — There is
nothing in the original which answers to the passive
verb are called. Some suppose, therefore, that the
active verb call, would be as proper, and that the
apostle's reference in this passage was, not to the
subjects of divine calling, but to the instruments by,
or through, whom the Corinthians had been called.
In brief, the precise meaning of the apostle appears
to be as if he had said, ' Ye see the manner of your
calling, brethren, i. e. ye see who they arc that call
you. Evidently they are not men of worldly wisdom,
and persuasive eloquence — not the mighty ones of
the earth — not those of noble birth. Such are not the
persons whom God hath sent to call you. No, but
for this purpose He hath sent us, who are considered
by the world as foolish, weak, base and despicable.'
The whole context seems to justify and require this
interpretation. See, particularly, verses S5, S7, 28,
S9. It is undoubtedly true that not many wise men

after the flesh, not mnny mighty, not many noble, —
are effectually called to "glory and virtue'' here,
and to " eternal life'' hereafter ; but this does not
appear to have been the truth intended by the apostle
in this place.

Chap. ii. 9, 10. ^' But as it is written, eye hath
not seen, nor ear heard, neither have entered into the
heart of man, the things which God hath prepared
for them that love Him. But God hath revealed
them unto us by his Spirit.'^ — To understand these
verses, we must consider them in connexion : and
hence it will be evident that the word man, in the 9th
verse, denotes not man absolutely, or generically j
not what we mean by the term mankind, — but the
natural, animal or unrenewed man. The apostle's
meaning was, that although such a man had not seen,
and could not properly conceive of, "the good of
God's chosen" — yet that to the saints generally, and
to the apostles particularly, this glorious subject had
been revealed by the Spirit.

Chap. iv. 4. "For I know nothing by myself,
yet am I not hereby justified, but He that judgeth
me is the Lord." — But what can be the. meaning of
the first part of this verse, ^^ I know nothing by my-
self, yet am I not hereby justified" ? The general
sentiment Paul meant here to convey, must have
been as follows, viz. that though he knew nothing of
evil by, in or with himself, i. e. though he was not
conscious to himself of guilt in the commission of
any known sin, or in the omission of any known
duty, whether as a christian or as an apostle —

yet lie could not be hereby justified before God.
If justification could be either absolutely, or, aa
it were, by the deeds of the law, still, on that
ground, something more than a negative righteous-
ness would be necessary. Pre-eminently, then, is
this the case, on the ground of that divine economy,
which wholly excludes our own righteousness, both
negative and positive, from having any agency in
such justification.

Chap. v. 11. "But now I have written unte
you, not to keep company, if any man that is called
a brother bfe a fornicator, or covetous, or an idolator,
or a railer, or a drunkard, or an extortioner, with
such an one no not to eat."— The eating here pro-
hibited, appears to be eating at common meals : for,

1. The very phraseology here used, seems to re-
quire this construction. The direction of the apostle,
with respect to the treatment of this corrupt person,
was two-fold — general and particular. The general
direction was, not to "keep company" with him.
The particular direction was, " no not to eat. — Now
here is evidently a descent from the greater to the less.
From the very pliraseology of tiie apostle, it appears
that the least or lowest kind of association and inter-
course, is here meant. But certainly, eating at the
Lord's table, is one of tlie highest expressions and
acts of christian intercourse and communion.

S. That eating at common meals is here intended,
appears " yet far more evident," from comparing the
passage with Mat. xviii. 17 — '' if he neglect to hear
the church, let him be unto thee as an heathen man
and a publican." It is well known that the Jews,

in our Lord's time, would not eat at common meals
with publicans, and sinners, and heathens. Now as
the corrupt and irreclaimable brother was to be treat-
ed as an heathen man, and a publican, and as the Jews
would not eat with such, even at common meals. — so
this direction of our Lord, must, it seems, prohibit
such an eating with such an irreclaimable brother.
But though eating at common meals be directly
meant, by the words of the apostle now under con-
sideration, yet there can be no doubt that by im-
plication they forbid eating at the Lord's table also.
If the prohibition extends to the less, it surely must
to the greater. One remark more : This apostolical
canon seems necessarily to admit an exception in
favor of near relatives and connexions, as of bus-
bands, wives, parents, children, &c. : for in their
case prior obligations exist ; obligations arising from
their peculiar relation to each other ; obligations too,
which Christianity never was designed to cancel, but
rather to illustrate and enforce.

Chap. vi. 4. *^ If then ye have judgments of
things pertaining to this life, set them to judge, who
are least esteemed in the church." — The inquiry is,
who are meant by the ^^ least esteemed in the ChurcWP
Now it should be observed, that the original word
properly signifies despised. Accordingly it is some-
times rendered despised — sometimes set at naught.
See Luke xviii. 9, and xxiii. 11 ; Horn. xiv. 3, Acts
iv. 11. In short, in other passages, where it occurs,
it usually cpnveys a bad meaning, and is at the same
time strongly expressive of that meaning. It appears,
at any rate, a very improper word to be applied by

christians to their christian brethren. For this rea
son, as well as from the general scope of the con-
text, it is presumable that by the least esteemed or
despised, St. Paul intended heathen magistrates.
Accordingly, by some of the best critics, and in
Griesbach's edition of the New-Testament, the
whole verse is read interrogatively, thus : '' If,
then, ye have judgments of things pertaining to this
life, do ye set them to judge who are least esteemed
in the church" ? And this appears well to suit the
main argument of the apostle. For in the context
he treats on the subject of christians going to law, one
with another, and reproves them, if not absolutely, for
going to law ; yet for going to law before unbelievers,
i. e. unbelieving magistrates. Verses 1, 0. He ar-
gues from the greater to the less, thus : if the saints
are counted worthy to judge the world, and angels
too — i. e. to be assessors with Christ in the general
judgment, then certainly they are competent to judge
upon, and decide worldly matters. And in verse 0,
he expresses his astonishment and regret, that there
should not be a wise man among them, who should be
able to judge between his brethren in their unhappy
differences and disputes about worldly matters. And
as, in verse 4, he is evidently upon the same subject^
and administering the same reproof, so it would be
very natural to understand him here, as saying — *If
then ye have judgments of things pertaining to this
life, do ye indeed set heathen magistrates to judge-*-
those who are least esteemed in the Church — men, who
as to their moral characters, are in fact, least esteemed
and often despicable ?' The main point at which St.
Paul aimed in the whole of this expostulation, wa« to

prevent the Corinthians from going to law before
heathen magistrates, and to prevail on them to
refer their differences to an arbitration of tlieir chris-
tian brethren for adjustment.

Chap. vii. 25. " Now concerning virgins, I have
no commandment of the Lord : yet I give my judg-
ment, as one that hath obtained mercy of the Lord to
be faithful." — Hence some have inferred that Paul
•was not always under inspiration when he wrote his
epistles, but contented himself at times with the delive-
ry of his own individual opinion ; that, to be sure, such
was the case with respect to this passage. With res-
pect to this inference, it is natural to remark, that on
supposition of its justness, all those other parts of
Paul's writings, in which he does not express any hesi-
tancy as to Ills inspiration, are to be considered as di-
vinely inspired, of course. But the truth is, all St.
Paul meant, was simply this, viz. that with respect
to virgins, the Lord had not seen lit to give him any
express directions, as He had done with respect to a
man's putting away his wife, and a wife's putting
away her husband. Surely we are not to conclude,
that Paul was not under inspiration, merely because
such inspiration did not extend to every conceivable
subject.

Chap. ix. 24 — S6. "Know ye not, tliat they
which run in a race run all, but one receiveth the
prize ? So run, that ye may obtain. And every man
that striveth for the mastery is temperate in all things.
Now they do it to obtain a corruptible crown ; but we
an incorruptible. I therefore so run, not as uncertain-

ly." — These verses manifestly refer to the races per-
formed at the Isthmian games. Though to some of
them there were several prizes, and of different value,
yet to those here referred to, there belonged only one-
The hope of winning it stimulated alike each of the
racers. And that they raighc '^ not run in vain,*' they
had previously habituated themselves to the strictest
temperance as to eating and drinking, and every arti-
cle of sensual indulgence. But after all, the prize in
view, if obtained, would be of very little service or
value, for it was only a crown or garland of the leaves
of a wild olive tree. Nevertheless, from those races
the apostle drew spiritual instruction. As often as he
witnessed them, he resolved that he would " run the
race set before him,*' witli at least equal agility and
vigor, and that he might run not as uncertainly, would
habituate his body to at least equal temperance and
subjection : and he here exhorts his Corinthian con-
verts, and through them, all christians, to do so like-
wise. How important it is for us, like the apostle, to
derive spiritual instruction from natural objects !

Chap. x. 20. " But I say, that the things which
the Gentiles sacrifice, they sacrifice to devils, and not
to God" — i. e. daimoniois to demons. There are in the
original three words, which by our translators are ren-
dered devils, viz. diabolos, daimown, and daimoni-
ox. The former commonly denotes the fallen angels^
and stil) more commonly the arch-apostate Satan.— r
Sometimes however, when used in the plural number,
the word is applied to human beings, as in 1 Tim. iii.
11 : " Even so must their wives be grave, not slau-
dercrs," mee diabolous. See; also; 3 Tim. iii. 3. and

Titus ii. 3. Tlie word properly signifies a false ac^
cuser or slanderer, and when the singular article is
prefixed (as o diobolos), it denotes satan. — Daimowu,
and daimonion, are nearly synonymous, and convey,
each of them, a somewhat different meaning from dia-
bolos. With respect to daimonion, the word now un-
der consideration, the word used in the passage be-
fore us — as used by the heathens, it signified gener-
ally, an intermediate class of spirits, whose grade of
existence was supposed to be in a sort of medium be-
tween God and man, and sometimes also, the departed
deified spirits of good and virtuous men. But though
by heathen writers the term is frequently used in a
good sense, yet in the sacred scriptures of the New
Testament, it is invariably used in a bad sense, with
the exception only of Acts xvii. 19. If now the in-
quiry be, what is the direct meaning of the scripture
before us — " I say, that the things which the Gentiles
sacrifice, they sacrifice to devils (demons), and not to
God'' ? the best reply appears to be this — it means,
that though in offering their sacrifices, they designed
to offer them to demons in their sense of the term, i. e.
either to an intermediate class of beings, between Je-
hovah and men, or to the departed deified spirits of
illustrious men (for it does not appear that the Gen-
tiles ever did designedly worship the fallen angels),
yet that in reality they offered them to evil spirits,
evil demons. In either case, the idolatry would be
shocking ; but in the last far most so.

Chap. xi. 10. " For this cause ought the woman
to have power on her head, because of the angels." —
The word power (exousian), evidently refers to the

vail or covering which the woman wore on hci- head.
Such was anciently the custom of the Greeks, Romans
and Jews, when they appeared in worshipping assem-
hlies. Even the Jewish priests wore a kind of tur-
ban on their heads when they ministered at the tem-
ple. From them probably was this custom borrowed
by the Corinthian church. This covering, as worn
by the women in apostolic times, was a token both of
their modesty and subjection to their husbands. But
what can be meant by the expression, " because of the
angels" ? Though the scriptures use the w'ord angels
in various senses, and sometimes intend thereby mere
men (Rev. ii. 1, 8, 12, 18, &c.), yet the most natural
interpretation of the term in this place, is — that it de-
notes those super-human celestial beings, who are
usually meant tlicreby. And the apostle appears
here to teach, by implication, that they are occasion-
ally, though of course invisibly, present in the wor-
shii)ping assemblies of christians, to observe whether
the due order and spirituality are there preserved, as
well as to assist in their devotions. What an awful
motive, by the way, is this for us to keep our hearts
as well as our feet, when we go to the house of God !

Chap. xi. 28. '^ But let a man examine himself,
and so let him eat of that bread, and drink of that
cup.'^ — The word dokimazo, here translated examine,
properly signifies to try, prove, or examine a thing
with respect to its quality or nature ; to ascertain
whether it be genuine or not. In its original and lit-
eral acceptation, it was applied to metals, such as sil
ver, gold, &c. These were cast into the fire, and
thus were dokimazomenoi, i. e. tried, in order that it

might appear whether they were, or how much of
them was, genuine gold and silver, and how much
dross. True, the word in this passage is used meta-
phorically ; but evidently with an allusion to its
primary and literal import. Hence, then, we have
the true meaning of St. Paul, in this passage. It was
not, as some have supposed, that the Corinthians
should examine themselves with respect to their needs
only — but it was that they should examine, prove, try
themselves, with respect to character, that they might
know what manner of spirit they were of — in other
words, whether they were genuine believers or not :
and if, in the result, it should appear that they were,
how much genuine religion they had, how much of the
'• gold tried in the fire,*' and how much dross. See
1 Pet. i. 7« — It is obvious then, that in the scripture
before us, it is supposed that real piety is an indispen
sable pre-requisite to such a partaking of the sacra-
ment, as is either acceptable to the Lord, or beneficial
to the communicant.

Chap. xi. S9. " For he that eateth and drinketh
unworthily, eateth and drinketh damnation to himself,
not discerning the Lord's body." — It is well known
that this verse has been the occasion of much disquie-
tude and distress, in the minds of many sincere, but
weak believers. It is probable than an erroneous ap-
prehension of it has kept away from the Lord's table,
many who ought by all means to have approached it.
Hence it is very important that the passage be riglitly
understood. And for this purpose it should be ob-
served, that the word krima, properly signifies judg-
ment merely — though sometimes as the consequence

of thut coiidcm nation or adjudication to punishment:
See Luke xxiii. 40^ and xxiv. 20 ; Rom. ill. 8, and
xiii. S. Sometimes indeed the word seems to denote
punishment of some kind or other, as in Gal. v. 10 ;
Mat. xxiii. 14"; 1 Pet. iv. 17; Hev. xvii. 1. It is
obvious however, that in neither of these passages
does it signify primarily or properly, the punishment
of hell, whicii is what we usually intend by the word
damnation. Nor was this kind of punishment meant
in the verse before us. Thus much at least is evident
from the previous remarks. To these we may add,
that the eating and drinking unworthily at the Lord's
table, is not the unpardonable sin. What that is, see
Mat. xii. 32. — The meaning of the passage then, must
be this — * he that eateth and drinketh unworthily, i. e.
without the requisite desir«s and fitness of character
(see Mat. xxii. 8), eateth and drinketh judgment or
condemnation to himself — i. e. he is herein, and for
so doing, judged and condemned not only by his own
conscience, but by the Judge of all the earth. His
sin is great, although not ** the sin unto death.'' —
Hence he may be forgiven, and will, if penitent.

Chap. xii. 7. "But the manifestation of the Spir-
it is given to every man to profit withal." — This scrip-
ture has been sometimes brought along with several
others, to prove that there is in every individual of
mankind, some spark or portion of divine light — in
opposition to the sentiment generally considered ortho-
dox, viz. that we are by nature in a state of total spir-
itual darkness. — But when thus used, it is evidently
wrested from its primary and proper meaning. Right-
ly to understand it. we must remember that the apos-

tie is treating of the gifts of the Spii-it. Between
these and the graces or fruits of the Spirit, mentioned
in Gal. v. 22, there is a very great difference — as
great indeed as there is between disposition and abil-
ity. The former, the gifts of the Spirit, are excellent,
and as such ought to be earnestly coveted ; but the
latter are more excellent than they, as the apostle ob-
serves, verse 31, and proceeds particularly to illus-
trate, in the article of charity or love, ch. xiii. — ad
finera. Now that it was only of spiritual gifts that
the apostle was here speaking, a bare attention to his
argument must convince us. For observe, that as a
proof or rather instance of the truth of what he had
said in verse 7? he immediately says, '^ For to one is
given by the Spirit the word of wisdom ; to another the
word of knowledge by the same Spirit; to another faith
(some miraculous or extraordinary faith, probably,) by
the same Spirit ; to another the gifts of healing by the
same Spirit ; to another the working of miracles ; to
another prophecy ; to another discerning of spirits ;
to another diverse kinds of tongues ; to another the
interpretation of tongues." The above quotations
show, moreover, that in verse 7? St. Paul referred
not only to the gifts of the Spirit exclusively, but
also, in a great measure, to such gifts as were bestow-
ed in the apostolic age, and in primitive times ; for
evidently some of the gifts above enumerated, were
peculiar to that age and to those times.

Chap. xiii. 13. *• And now abideth faith, hope,
charity, these three ; but the greatest of these is chari-
ty." — But how or why is charity or love, greater than
faith and hope ? In several particulars, love has thfJ

pre-eminence. That we may however, adh6ve as
closely as possible to the reasoning of the apostle, we
shall here mention only one — duration. The super-
lative excellency of love consists in this — it '• never
faileth." Do. verse 8 : " But whether there be proph-
ecies, they shall fail ; whether there be tongues, they
shall cease ; whether there be knowledge, it shall van-
ish away," but ^' charity never faileth.^^ Faith shall
be turned into sight, hope into enjoyment ; but love
will last forever.

Chap. xv. 24. " Then cometh the end, when he
shall have delivered up the kingdom to God, event
the Father ; when he shall have put down all rule
and all authority and power." — For the explanation,
and correct understanding of this very significant text,
it should be observed and remembered, that the scrip-
tures appear sometimes to distinguish between the
kingdom of God and the kingdom of Christ. They
are I)oth the same with respect to their general nature,
— so they are with respect to their grand ultimate ob-
ject, which is the universal extension and complete
triumph of truth and righteousness. But yet with
respect to administration and duration, there may be
said to be a difference. The Son administers by a
delegated and derived — the Father by an underived
power. The kingdom of the Father is to be strictly
and absolutely everlasting. The kingdom of the Son,
08 such, is to continue only until "he shall have sub-
dued all enemies under his feet." (What that means,
see the comment on the next verse.) He will then,
deliver up his kingdom to God, even the Father. And
this kingdom will ever afterwards be the Father's.—

V '7^

And it may be for the arrival of that great event, that
grand consummation in the moral world, in part, that
our Saviour directs us to pray in the petition, ^* thy
kingdom come.'' The circumstance, however, that
Christ will deliver up the mediatorial kingdom to God,
even the Father, is perfectly consistent, both with his
being properly a divine person, and witli his officiating
forever and ever as the Father's vicegerent in admin-
istration. The subordination of tlie Son, predicted in
verse 28, may be simply official ; and official subor-
dination may well consist with essential equality. —
By the way, this text decidedly disproves universal-
ism — I mean the limitarian scheme of that doctrine.
For that scheme supposes (see Cliancey, and Win-
chester, &c.), that some sinners will be found impeni-
tent at the great day, and will, as such, be then ad-
judged by Christ Jesus to the second death, which,
they allow, will continue for ages of ages. Univer-
salists contend, liowever, that wlien those as yet
incorrigible sinners, shall have suffered the pains of
such a second death, they will be wholly delivered
from their gloomy prison and admitted to heaven ; or,
if some of them sliould still continue so unreasonably
obstinate as that they will need, and must endure
still further discipline, yet that they will all eventu-
ally be saved. But with such a scheme the text be-
fore us is at eternal war : for by the end here men-
tioned, must be meant the end of the world, the day
of judgment. By the kingdom to be then delivered
up, the mediatorial kingdom is unquestionablj' in-
tended. If Christ then delivers up his kingdom, of
course he will no longer act as Mediator ; and if sOy
then obviously no sinners can ever be saved by him?

79.

after the day of judgment. Can they be saved by
any other? Let the scriptures answer-— " Neitlier is
there salvation in any other : for there is none other
name under heaven given among men whereby we
must be saved." Acts iv. 12.

CriAP. XV. '^5. "For He must reign, till he hath
put all enemies under his feet." — How frequently
and triumphantly have these words been brought for-
ward in aid of the universalian cause ! but mani
festly with no reason. The phrase ^ putting un
der one's feet/ does not necessarily, nor even
jiaturally, denote a cordial, willing s;ubjection. —
When the captains of Israel, in obedience to
(he command of Joshua, (x. 24?,) put their feet upon
the necks of the five kings of Canaan, they did not
thereby bring them into cordial subjection to his gov-
ernment, or into cordial affection to his person. But
mark the sense in which this phrase is used in otiier
places of scripture. See, as a specimen, Ps. viii.
4—8 : "' What is man, that thou art mindful of him ?
and the son of man, that thou visitest him ? For thou
hast made him a little lower than the angels, and hast
crowned him with glory and honor. Thou madesl
him to have dominion over the works of thy hands :
ihoii hast jJut all thinga under his feet /^ But certain-
ly this plu'asc, as here used, cannot denote a cordial
moral subjection. For the psalmist proceeds to men-
tion, " all sheep and oxen, yea, the beasts of the field,
the fowl of the air, the fish of the sea, and whatsoever
passeth through tiie paths of the sea," as among the
all things subjected to man. But as these animals are
not moral agents, so of course they are not susceptible
of moral subjection. All, therefore, the psalmist

meant was, that those animals were subjected to man's
dominion^ so that they would be afraid of him, and
acknowledge him as their lord and ruler. Similarly,
but not otherwise, can it be said with truth, that all
Christ's enemies shall be put under his feet.

Chap. xv. 29. *^ Else what shall they do which
are baptized for the dead, if the dead rise not at all ?
why are they then baptized for the dead ?'" — Of this
difficult text, three expositions have been proposed.
Some have supposed that the phrase " for the dead,''
means for their dead things. It must be acknowl-
edged, that the adjective or adjective pronoun town
jfEKROW>r, may be in either the masculine or neuter
gender. But yet what rational or definite idea, can be
^.ttached to the expression dead things, it is hard to
conceive." — Some have supposed that St. Paul in this
passage refers to a custom supposed to exist in his
time, viz. of some being baptized (with water) in the
place, stead, or room, and for the benefit of others,
who were dead. But as it is questionable whether
such a custom ever existed, and as the intrinsic folly
of the custom itself is so glaring as to forbid even
the supposition that it could well exist in the luminous
age of the apostles, so that interpretation of the pas-
sage which is built on the above hypothesis, must h%
abandoned. It remains then, that we exhibit what
appears to be the true meaning of the passage. As
the words town nekrown may be in the masculine or
feminine, or as we say in English, common gender,
so in this verse they probably are. The preposition
UPER, properly signifies, in the place or room of. Sec
Rom. V. 8, 11 ; Cor. v. 14, 15 ; 1 Pet. ii. SI, and iii.
18, &c. — ^The word baptize is used in at least three

ji^Rscs ill the scriptures. Its first and most coramou
reference is to that outward ordinance, or christian
sacrament, called baptism. As understood in this
sense, it signifies, to immerse or wash with water. —
See Mat. iii. 16 ; Luke vii. 29 ; John iii. 23 ; Acts
ii. 38, and X. 47, &c.

Again — the word signifies sometimes, the opera-
tions, the influences of the Holy Spirit, and as used in
this acceptation, is called spiritual baptism. See, in
illustration, Mat. iii. 11 ; Acts xi. 16. Once more —
the word sometimes denotes sufferings ; commonly
extreme sufl'eiings ; sufferings nigh unto death, as in
Mark x. 38 ; Luke xii. 50. Now witli respect to the
passage before us, it would make good sense if the
word BAPTizoMENoi wcrc understood in either of the
above mentioned senses. The first however, seems
on the whole, preferable to either of the otlier two,
chiefly because it is, in the New Testament, the most
common sense of the term. The meaning of this pas-
sage then, may be expressed in the following para-
phrase : ^ Else what shall they do, who, in token of
tiieir receiving the christian faith, are baptized in the
room, or as tlie successors, of the dead — of those who
have either died in the natural way, or suffered mar-
tyrdom, if the dead rise not at all ; and why, if there
be no resurrection and they do not firmly believe it,
do they so readily step into the ranks of Christ's fal-
len soldiers, thereby taking their places and exposing
themselves to similar sufferings, and death ?' Surely
if there were no resurrection, and no future state of
rewards, they would be very foolish, in thus depriv-
ing themselves of the pleasures of this life, and ex-
posing themselvs to so many hardships, and even to a
cruel death.

II. CORINTHIANS.

Chap. ii. i^ — 16. ^^Now thanks be unto Ood,
which always causeth us to triumph in Christ, and
maketh manifest the savour of his knowledge by us in
every place. For we are unto God a sweet savour
of Christ, in them that are are saved, and in them that
perish. To the one we are the savour of death unUi
death ; and to the other the savour of life unto life.'^
— The word thriambeuo, here rendered causeth to
tnumph, occurs also in Col, ii. 15, where it is render-
ed triumpliing over. The apostle may be understood
as giving thanks to God, either because he had tri-
umphed over his pharisaic pride and obstinate temper
by his grace, and had made both himself and his fel-
low apostles trophies of his grace, or rather as the
English version imports, and as the two following
verses most directly show, because he had made him
and the other apostles triumphant as such — as officers
in the kingdom of Christ. In these three verses, St.
Paul is supposed to allude to a practice among the
Romans, which was this : when their generals return-
ed as conquerors from a successful campaign, they
were accompanied by some distinguished persons
whom they had taken as captives. When they en-
tered the capital, the streets were paved with roses and |
other things, of a sweet odour. Of their captives,
some were pardoned, and some put to death. To the
former those sweet smelling roses were reviving in-
deed — they were a savour of life ending in life, of
prolonged life. To the latter also, they were at first
reviving ; but the revival was short — it wa« like the

revival before death, rather threatening than otherwise.
In short, to them th«^e sUme sweet smelling roses
were a savour of death unto death. The main spirit-
ual instruction of the whole, appears to be this, viz.
that the same odoriferous and blessed gospel, or the
scheme of trutli therein taught, produces very differ-
ent effects on different hearers — even as the beams of
the sun do on wax and clay. Some the truth *' pre-
pares unto glory'' — some it ripens for destruction.
And iu either case, the effect produced will be accord-
ing to the dispositions of the persons, and the manner
in which they treat the messages of reconciliation.
How important then the admonition, " Take heed how
ye hear."

Chap. ii. 17- " For we arc not as many which
corrupt the word of God ; but as of sincerity, but as
of God, in the sight of God speak we in Christ." —
Kapeleuo, of which the participle is here used, and
translated corrupt, literally means, to adulterate, as a
dishonest tavern-keeper does his wines and other cost-
ly liquors. The word is here used metaphorically,
iu application to the word of God, and denotes adul-
terating that word. Liquors may be adulterated two
ways — by infusing into them 'poisonous ingredients,
to give them a good color, &c. ; and by pouring into
them such as, though not destructive to the lives or
healths of people, weaken the liquors themselves —
such as water, &c. How forcil)le the metaphor, and
alas \ how applicable, as there is reason to fear, to too
many in our own days also ! Can liquor be adulter-
ated two ways? so and similarly may the gospel.
It may be adulterated cither by the commixture of

iklse philosophy, profane and vain babblings, botk
which will eat as doth a canker — 2 Tim. ii. 16, 17 5
Col. ii. 8, &c. — or by the addition of harmless tradi-
tions, useless ceremonies, &c. How careful should
ministers and others be, that they do " not handle the
word of God deceitfully" ! If, as is said, vast num-
bers of people in Paris, once lost their lives in conse-
quence of a merchant's selling them adulterated li-
quors, ought not corrupt teachers to fear, lest a simi-
lar, though more dreadful destruction (because that of
the soul and an eternal one), should ensue on their
adulteration of the lively oracles !

Chap. iii. 18. " But we all, with open face, be-
holding as in a glass the glory of the Lord, are
changed into the same image,'' &c. In the original,
the word translated open, is a passive participle, sig-
nifying exactly unveiled, uncovered. Hence we
learn the precise meaning of this text. Moses had a
veil over his face. Verse 13. A veil was also upon
the minds of the Jews when their law was read.
Verses 14, 15. But from true christians, as living
under a so much more luminous dispensation, such
veil is removed, so that they, with unveiled, with
uncovered, open face, may behold, as in a glass, the
Lord's glory. How valuable our privileges, how
solemn our responsibility !

Chap. viii. 1. " Moreover, brethren, we do you
to wit of the grace of God bestowed on the churches
of Macedonia." — As the phrase " we do you to wit,"
is now obsolete and scarcely intelligible, it may be
well, for the sake of common readers, to observe thai

the corresponding original word, signifies simply '* wg
make known." The idea is, we make known to you
the grace of God bestowed, &c.

Chap. xii. 7. " And lest I slioiild be exalted
above measure through the abundance of the revela-
tions, there was given to me a thorn in the flesh, the
messenger of satan to buifet me, lest I should be ex-
alted above measure." — To such subjects as minister
questions rather than godly edifying, the scripture cau-
tions us not to give heed. 1 Tim. i. 4. Of this class
appears to be that of the thorn in the fleshy here
mentioned. But since it has given rise to considera-
ble conversation, and frequent inquiries, it may be well
to attend a little to it in this place. This thorn was,
doubtless, some bodily infirmity, (for it was in his flesh)
and probably an impediment in his speech ; for,

1. This is a nervous difficulty, or attributable to a
weak and irritable state of the nervous system, as its
proximate cause. And that St. Paul's bodily tem-
perament was naturally of this description, seems
probable from several circumstances I'ecorded in his
life. See inter alia. Acts xxiii. 3. At any rate,
whether it were naturally so or not, such super-natural
revelations would be very apt to make it so, on ac-
count of their overbearing influence on the whole ani»l
mal frame, and hence to produce the eifect now sup-
posed to have existed.

2. Certain passages in the writings of St. Paul,
aeem to favor the above construction. See 2 Cor. x.
10, and xi. 6. But the scripture before us suggestfs
for our consideration, another point less questionable,
and' far more important, viz. the object for which thi9

8«

ihovu was giveM. This was to humble him, to keep
him from being exalted above measure. In short, al-
though the passage before us had a primary reference
to the apostle, and is strictly applicable to none but an
inspired man, those revelations having been peculiar
to such an one, yet as both it and the connected parts
of the paragraph are of no private interpretation, they
together, obviously furnish the following instructions :
that pious men are sometimes spiritually enlarged,
in their views and affections — that it is sometimes
proper to speak of such enlargement, though with mod-
esty, as surely the apostle does in the context — that
there still remains in them fuel fcr pride and self-exal-
tation — that hence they must have some judgments to
bumble them — that these judgments, though sent in
mercy and designed to accomplish the best purpose,
are in themselves grievous to be borne — that Christ is
the proper object of prayer — that it is lawful and pro-
per to pray repeatedly for the same blessing — that al-
though it may not be best on the Avhole for the present
trials of christians to be removed, yet they shall have
grace sufficient to bear them — and that with the assur-
ance of this, as well as in view of the eventual good
tendency of our trials themselves, we should even take
pleasure in them, or as St. James says, ^'•' count it all
joy, when we fall into divers temptations.''

Chap. xii. 16. "' — Nevertheless, being crafty,
I caught you with guile." — Either this clause is to be
understood as the objection of Paul's enemies, or as an
interrogation like a similar clause in verse 18, respect-
ing Titus, or the word dolo must be here used in a
good sense. It is too evident to admit denial or td

require proof, that words, the same in the original ^ndi
in our translation too, are used sometimes in a good
sense, sometimes in a bad one. Of these, the words
anger, emulation, tradition, &c. are specimens. Of
these coustructions, however, the first, viz. that the
words allude to an insinuation of PauFs enemies^,
seems much the best. Surely nothing could be fur-
ther from the apostle's design in this place, than to
encourage pious frauds, falsely so called, or duplicity
of any kind.

GALATIANS.

CiiAP. V. 4-. ^^ Christ is become of no eifect unto
yoU;, whosoever of you are justified by the law; ye
are fallen from grace." — Those who are but moderate-
ly acquainted with the theological controversies of the
present day, especially with those in which Calvinists
and Armiuians (so called) are the contending parties,
know very well that the subject of falling from grace,
has, among others, occupied much attention and been
the subject of much debate. To prove that true chris-
tians may and sometimes do fall from grace, this pas-
sage has, with others, been frequently adduced. To
some this verse has probably appeared as sufficient of
itself, to support that doctrine ; one reason of which,
appears to be the phraseology here used. For who
can doubt whether christians do not, or at least may
not, fall from grace, when it is here expressly said
that they had thus fallen ? Now in all controversies it
is necessary that the precise point in debate should be
explicitly stated, and fully understood. By falling
from grace, as the phrase is used in this dispute, is
meant a person's falling from an interest in the cove-
nant of grace, and losing entirely all his religion. — As
it has not been the authors design to engage in con-
troversies further than should appear necessary for the
execution of his main purpose, announced in the title
page, he will not of course, at present, concern him-
self with either the arguments for, or objections against,
this doctrine. He would just observe however, that
this scripture lias no manner of reference to that doc-
trine as above explained, and that «ven if it had, it

could liaVe uo manuer of force to support the Armiu-
ian sentiment respecting it. For observe — the text
implies and teaclies, that none fall from grace except
those who are justified by the law. The words are,
'' whosoever of you are justified by the law, ye are
fallen from grace."' Let the matter be expressed in a
syllogism, and it will stand thus : ' None fall fromL
grace except those who are justified by the law.' — But
none are really justified by the law, for " by the deeds
of the law there shall no flesh be justified in his sight."
Rom. iii. 20. Therefore, none really fall from grace.
Or if we should understand the expression of being
justified by the law, to mean, as in this place it does
mean, seeking to be justified by the law, looking to
the law for justification, why then the conclusion
would be^ that none fall from grace except those who,
like the Galatians, seek to be justified by the law, or
by the deeds of the law. But it is hoped that in these
days of light and knowledge, very few real christians
are so foolish as the Galatians were in this respect.
One thing is certain ; so far as they are real christians,
they are dead to the law by the body of Christ — Rom.
vii. 4, — and the law is dead to them, verse 6, i. e. as
to any efficacy for their justification ; nor do they even
seek to be justified by the deeds of the laAv. — But it
is time to show what the true meaning of this passage
is. If we candidly peruse the epistle throughout, we
shall perceive that there was in the Galatians, or in
many of them, an exceedingly strong propensity to
seek justification before God from the law, or which
is the same tiling, on the ground of their own works.
See, particularly, Chaps, i. 6 ; ii. 21 ; iii. 1 — 4- ; iv-
10. 11. To bring them off from this Jegal ground,

and to establish tliem on a purely evangelical one;
was tlie main object of St. Paul in writing this epistle 5
as must be evident to every one who attentively reads
it. And such was manifestly his object in the passage
before us, and in the entire context. The meaning
therefore, of this scripture, must be to the following
effect, viz. ^ If you Galatians look to and depend on
the law for justification, Christ is become of none ef-
fect, or is of no use to you : you have in this case fal-
len from and given up the gospel plan, which proposes
to save you by mere sovereign grace.'

Chap. vi. 4. '^ But let every man prove his own
work, and then shall he have rejoicing in himself
alone, and not in another.'' — As to the proper import
of the verb dokimazeto (prove), see the criticism on ,
1 Cor. xi. 28. The inquiry now before us is : what
is intended by the last clause of the verse, " then shall
he have rejoicing in himself alone, and not in another'^?
The meaning evidently is, that then shall he have
that joy which arises from his own sight of his good
state, and not merely from the good opinion entertained
of him by others. With respect to this affair, as well
as many others, " it is a light thing to be judged of
man or of man's judgment,'' for this is frequently er-
roneous. But when we ourselves discern the evi-
dences of our good state ; when we see them ourselves^
and our own eyes behold them, and not another's —
this affords satisfaction. Thus " the good man is sat-
isfied from himself J'

Chap. vi. 17. "From henceforth let no man
trouble me : for I bear in my body the marks of iii^

Lf»rd Jesus." — " Let no man trouble me/' i. e. as is
evident from tlie connexion and from the tenor of the
whole epistle, with disputes and contentions about cir-
cumcision and the other peculiarities of Judaism.
For this request the apostle subjoins the following
reason : *• for I bear in my body the marks of the
Lord Jesus.'' What can be meant by those
marks ? It is probable that he referred chiefly to the
scars and wounds wliicli had been caused by the
stripes he had received, and by those chains with
which he had so frequently been bound and galled, in
the service of the Lord Jesus. And as stigmata, the
original word here used, denoted literally those marks
or brands, which were sometimes imprinted by the
ancients on their servants and soldiers, as permanent
indications to whom they belonged, so the apostle
might, by a beautiful allusion to this primary import
of the word, have used it in this passage. He might
have referred to his stigmata also, as tokens not only
of his past sufferings in the cause of Christ, but also
of his continued, indissolvable relation to him, notwith-
standing all those sufferings. In these scars and
wounds, the apostle gloried more triumphantly than
did the Roman general in those scars and wounds
which he had received in facing the enemies of his
country. We hence learn, that the true believer glo-
ries in tribulation undergone for Christ's sake, and
that no species, nor degree of it, * neither death not
life, nor angels, nor principalities nor powers, nor
things present nor things to come, nor the height of
prosperity nor the depth of adversity, nor any other
creature, can separate him from the love of God Avhich
is in Christ Jesus his Lord.' Surely a believer, and

especially a minister of this deacription, ought not to
be needlessly troubled or impeded, in his career to
glory, and in his attempts to conduct poor sinners
there, by " foolish questions and genealogies, and con-
tentions and strivings about the law* which are un-
profitable and vain.'^

EPHESIANS.

Chap. iv. 8. " Wherefore he saith, when he as-
cended up on high, he led captivity captive, and gave
gifts unto men." — This is a quotation from Ps. Ixviii.
18. and is supposed to contain an allusion to the prac-
tice of ancient kings, ^vho, after victories, and on other
great occasions, distributed gifts among their subjects.
Thus, when the ark of the Lord of Hosts had been
brought from Kirjath-jearim to the city of David, and
an oblation had been made of burnt offerings and
peace offerings, David " dealt among all the people,
even among the whole multitude of Israel, as Avell to
the women as the men, to every one a cake of bread,
and a good piece of flesh, and a flagon of wine.'' S
Sam. vi. 19. In like manner did Solomon, at the ded-
ication of the temple. 1 Kings, viii. 65. But behold
a greater than either Solomon or David is here. —
Greater also is his munificence, for it includes spiritual
blessings in heavenly things, in Christ Jesus. For
after he had " spoiled principalities and powers, and
made a show of them openly," and in testimony of
complete triumph, had led captivity captive, and as-
cended up on high, he also dispersed gifts among
his subjects. " And he gave some apostles, (i. e.
some to be apostles) some to be prophets, some to be
evangelists, and some to be pastors, and some to be
teachers," and all for most important purposes, even
" for the perfecting of the saints, for the work of the
ministry, for the edifying of the body of Christ."

Chap. iv. 30. ^* And grieve not the Holy Spirit

of Grodf whereby ye are sealed unto the day of re-
demption." — The sealing of the Spirit here mention-
ed, seems to be a metaphor, taken from a practice of
merchants, viz. putting a certain mark, stamp, or seal
on their goods, whereby they might be known to be
theirs. Or the phrase may refer, perhaps more proba-
bly, to the ancient practice of setting a seal or mark
on the bodies of soldiers and servants, especially
on their foreheads and hands — a fact which, by the
ivay, may assist in illustrating the true meaning of
Ezek. ix. 4. and Rev. vii. 3. The day of redemption
must here mean the day of the general resurrection
and final judgment. See a similar phrase used in
Hom. viii. 33. The passage then, rightly understood,
not only shows, that God's servants have his peculiar
distinguishing mark or seal upon them, which is his
own moral image, but also appears strongly in point
to support the doctrine of their final perseverance and
eternal happiness.

Chap. vi. 19. *• And for me, that utterance may
be given unto me, that I may open my mouth boldly,
to make known the mystery of the gospel." — Many
scriptural words have been and still are mis-used,
and made to convey such meanings as, to say the
least, are quite foreign to their original import. The
remark is applicable, in a degree, to the terms heresy,
schism, tradition, &c. and still more so to the one
now before us. The word mystery (in the Greek
Musterion) has been and still is used by the papists?
to denote the sacraments of the New Testament, es-
pecially that of the Euchajist. By protestants, or by
many of them, it has been understood and used to

•91

denote tiomcfhing incomprehensible by the Iiumau
niiud. Thus^ the co-existence of three persons in
one God, and of two natures iu the person of Jesng
Christ, tliey have declared to be mysterious — meaning
thereby, that by the mind of man they cannot be fully
comprehended. But the Greek word musterion,
properly signifies neither of tiiese, but something liid^
den, concealed in opposition to its being revealed.
For proof of this we need only recur to the etymolo-
gy of the word itself, and to the connexion and sense
in which it is almost invariably used in the New
Testament :

1. Its etymology. Miisterion is derived either
from the Greek verb muein, to shut up, to conceal,— i-
or from the Hebrew noun mistar, a thing hidden?
concealed, which is from the verb satau, to hide,
conceal. The etymological import of the word there-
fore, is not something incomprehensible, but something
as yet concealed — not revealed. And that such is in
fact its proper meaning, is yet further evident,

2. From the connexion and sense in which the
word is almost invariably used in the New Testament.
See, among numerous others, the following passages.
Mat. xiii. 11 : "Unto you it is given to know the
mysteries of the kingdom of heaven." But how could
the disciples know those mysteries, if they were in-
comprehensible, or unintelligible ? Rom. xvi. 25, §6 :
" — according to the revelation of the mystery, which
was kept secret since the world began, but now is
made manifest, and by the scriptures of the prophets,
according to the commandment of the everlasting God,
made knoicn to all nations for the obedience of faith."
Remarks oa the sense in which the word mysterv is

. 9&

here used, are unnecessary. The passage explains
itself, 1 Cor. xv. 5i : " Behold I shew you a mys-
tery." What mystery ? The apostle proceeds in the
three succeeding verses, to tell us what it is. It is in
short, the mystery of the general resurrection, and of
that glorious transformation, which the bodies of the
«aints are then to undergo. This subject had been
kept concealed from the pagan Gentiles. The pre-
sumptive evidence in favor of it, from the light of na-
ture, tiieir only guide, was too weak, they thought, to
render the doctrine credible. Hence the Greeks not
only disbelieved, but derided it. Acts xvii. 33. To
them this doctrine had been a mystery ; i. e. it had
not been revealed to them ; but having been shewed —
having been revealed to them by the apostle, it was
a mystery to them no longer. Certainly it was not to
such of them as believed in the apostle's inspiration,
and credited his testimony. Once more — Col. i. 2d,
S6 : " — the word of God ; even the mystery which
hath been hid from ages and from generations, but now
is made manifest to his saints.'^ I shall quote at pres-
ent no more passages, but would merely advise the
reader, who is not yet satisfied with the interpretation
ahove given, and still adheres to the too prevailing
modern one, to attend carefully to the following places,
which are, I believe, all the rest, where the word mys-
tery occurs, i. e. in the New Testament, viz : 2 Thess.
ii. 7 ; 1 Tim. iii. 9, and iii. 16 ; Eph. i. 9, iii. 3 — 9,
V. 32, and vi. 19; Rom- xi. 2o ; 1 Cor. ii. 6, iv. 1,
xiii. 2, and xiv. 2 ; Col. ii. 2, andiv. 3 ; Mark iv. 11^
with Luke viii. 10; Rev. i. 20, x. 7, and xvii. 5, He
will perceive that in almost all the above texts, mus-
terion denotes not something incomprehensible or un-

mtelligible ; but somcthiDg which had been secret, but
is now revealed, declared in the word of God, and
whicli may of course, be known and understood. The
practical use to be made of all that has been said on
tiiis article, is, that we should be very careful to use
scriptural words in their primitive and proper sense.
To the neglect of this, or to the contrary practice is
to be attributed, in some measure, a great part of
those doctrinal and practical errors which have so
much abounded in Christendom.

PHILIPPIANS.

Chap. i. 10. " That ye may approve things that
are excellent ;" or^ ^ that ye may try the things that
diifer/ as the clause may be rendered. — These words,
therefore, may be understood as expressing the apos-
tle's wish and petition, not merely that the Philippian
christians might cordially approve of those things
vv^hich were really excelleut, but also that their intel-
lectual faculties might be exercised in discriminating
truth from error ; that thus they might discover and
determine what things were really excellent, and thus
worthy of approbation. How indispensable then the
duty, as well as from other considerations, how ur-
gent the necessity of examining, of searching the
scriptures for ourselves ! for if we neglect this duty,
if we rest satisfied with a superficial acquaintance
with their contents, and above all, if we depend on
the mere opinions of other men, — we may indeed be
ever learning, after a sort, but shall be apt " never to
Gome to the knowledge of the truth.*'

Chap. i. S3. " For I am in a strait betwixt two,
having a desire to depart and to be with Christ, which
is far better.'' — This is to be classed among the nu-
merous scriptures ■ which exhibit the doctrine of a
separate intermediate state : for it expresses the con-
viction of an inspired apostle, that immediately on
his departure from this world, he should be with
Christ. Thus to be, Paul says, is far betler than to
remain here, which could not be true, otherwise than
on the supposition that he would be in a state of both

conscious and happy existence. In abort, the text
before us teaches at once tlie doctrines, both of a
separate state, and of the immediate happiness of
christians at death.

Chap. ii. 6, 7f ^- " ^'^ho, being in the form of
God, thought it not robbery to be equal with God ;
yet made himself of no reputation, and took upon
him the form of a servant, and was made in the like-
ness of men ; and being found in fashion as a man,
he humbled himself, and became obedient unto death,
even the death of the cross." — These verses, espe-
cially the 6th and 7th, notwithstanding the Socinian
construction of them, establish these two positions —
that Christ pre-existed, and that, in his pre-existent
state, he was not a proper man, but possessed another,
a higher, even a divine nature. That both these sen-
timents are simultaneously expressed, a mere atten-
tion to the verses must evince.

CiiAP. iii. 2. ^' Beware of the concision." — The
word KATATOMEEN, rendered concision, and which
may with equal propriety l)e rendered excision, seems
in this place to denote those Judaizing teachers, who,
in the apostolic age, infested not only the Philippian
church, but many other churches also ; and who, as
this characteristic word imports, cut off, or cut down.
Indeed the term represents both their works and. their
destiny : for by their insisting so much on the neces-
sity of circumcision to salvation. Acts xv. 1. and by
their incessant commixture of Judaism with christiani'
ty, they cut down, as it were, the fundamental pillars
of the latter, and cut oiF or frustrated the hopes of in*

dividual believers; since * other foundation could
no man lay than that which was laid/ which was Je-
sus Christ. 1 Cor. iii. 11. The word also may
have pointed to their destiny, for they, with multitudes
of others of their nation, were soon to be cut oif from
the earth, in the approaching destruction of Jerusa-
lem, and awful desolation of Judea.

Chap. iii. 11. " If by any means I might attain
unto the resurrection of the dead." — This cannot
mean the literal and general resurrection. For to the
resurrection here spoken of, St. Paul represents it as
difficult to attain : and from the following verses it
appears, that whether he should eventually attain to
it or not, would depend on his own faithfulness or
unfaithfulness. But in the literal resurrection, all
men will participate, whether faithful or unfaithful —
whether good or bad ; '^ for the hour is coming, in the
which all that are in the graves shall hear his voice^
and shall come forth." John v. 28, 29. By the res-
urrection of the dead, therefore, St. Paul must have
meant, the receiving of that glorious and spiritual
body, mentioned in verse 21 ; and there represented
as opposed to his present vile body. Or to express
it otherwise, in John v. 29 ; the Lord Jesus speaks of
the ^^ resurrection of life," and of " the resurrection of
damnation." Now it is the first of these resurrections
that the apostle refers to m the words before us, even
the resurrection unto eternal life. Such was the res-
urrection that the apostle here represents himself as
so diligently seeking.

Chap. iii. 20. " For our conversation is in heaven."

— The word canversation, whether understood in its
vulgar sense, as meaning familiar discourse, or on a
larger scale, as denoting intercourse, familiarity, doeg
not convey the whole meaning of its correspondent
original term. This is politeuma, which means citi-
zenship — sometimes also, the body, community, socie-
ty of which one is a citizen. The design of the apos-
tle, therefore, in this passage, appears to have been to
assert not only the practice, but also the hirih and
heavenly relation of himself and his Philippian breth-
ren, and consequently of all true christians.

COLOSSIANS.

Chap. ii. 8. " Beware lest any man spoil you
through philosophy and vain deceit, after the tradition
of men, after the rudiments of the world, and not after
Christ." — The word translated spoil, is compound,
being derived from sula, (spoils), and ago, to lead
away, or carry oft*. Primarily, it relates to, and is
descriptive of, the conduct of a victorious enemy, who,
having subdued his antagonist, dispossesses him of
his treasures and carries them off as spoils from the
field of battle. How forcibly expressive then is it, of
that complete subjection and moral ruin, to wiiich the
apostle considered the Colossians as exposed from
philosophy. The philosophia, hov/ever, which the
apostle here mentions, cannot intend true and genuine
philosophy, for it would be very absurd to pretend
that this can ever be hostile, or in any way injurious,
to Christianity. Neither does Christianity forbid, or
discourage our attention to the sciences in general, but
is friendly to them all, and, in particular, not only
allows, but requires the diligent use and improvement
of all our mental powers in the investigation of truth.
1 Thess. V. 2i. And what Christianity requires, that
she has actually effected, wherever, and just so far as,
her genuine influence has prevailed. For it is too no-
torious to be denied, that almost all the literature and
science which have been in the world since the com-
mencement of the christian era, have been in christian
countries, and have been owing no doubt, to the fos-
tering influence of Christianity itself. But, by philos-
ophy in this passage, the apostle iateads what may be

. called philosopbism — false philosophy, vain and de-
ceitful, as in this same versi: he describes it ; or " sci-
ence falsely so called," as in 1 Tim. vi. SO, In a
word, tiie object of St. Paul in this verse is, to warn
us against l)cing " corrupted from the simplicity that
is in Christ,'' by infidel philosophy on the one hand,
or by Jewish, or any other human traditions and in-
ventions, on the other. How seasonable, how impor-
tant the warning, even in our days. " He that hath
an ear let him hear what the Spirit here saith to the
churches.'*'

Chap. ii. 18. " Let no man beguile you of your
reward in a voluntary humility and worshipping of
angels, intruding into those things which he hath not
seen, vainly pulled up by his fleshly mind." — The
only particular in this verse which seems to require
illustration is, ^' worshipping of angels." AVhat is in-
tended by such worship ? To understand this subject
correctly, it should be remembered, that the primitive
church, although so highly favored witli divine inspira-
tion and apostolic instruction, soon became infested
and corrupted witii pagan philosophy and Jewish tra-
ditions. And perhaps no particular church was more
so than the Colossian. See cliap. ii. verses 8, 16, &c.
This worshipping of angels originated among the
pagans. In their worship they made use of angels,
or of supposed angels, as mediators between the Deity
and themselves. At first, it seems, they regarded
them in this light only, i. e. as mediators, and inter-
cessors. In process of time, however, as might have
been expected, these angels became more directly the
bjects of religious adoration themselves. Indeed the

100

process in this matter among the Gentiles, appears to
have been much the same as it was afterwards in the
Roman church, with respect to the images of departed
saints. Accordingly, in ecclesiastical history, image-
worship itself, as practised in that church, is consid-
ered as having come from the Gentiles. See Milner,
vol. 3, p. 157. — These remarks may serve to prepare
the way for our understanding what is here meant by
the worshipping of angels. Certain persons, it seems,
in the church at Colosse, were still so much under the
influence of their old pagan philosophy and supersti-
tion, that they were for introducing angels into their
worship ; i. e. for introducing angels as helps in di-
vine worship — as mediators, pretending it was too
much, too great arrogance for such mean creatures as
men were, to attempt to worship the Majesty of heav-
en without their mediation. There was an appear-
ance of humility in all this ; but it was nothing more.
It was a mere voluntary humility — one entirely of
their own invention and choice — such an humility as
Jehovah never required, and would never approve
of ; yea, it was no true humility. It deserved a far
different name. It was in reality pride, rank pride,
as it led the subjects of it to " exercise themselves in
great matters, and in things too high for them" — to
pry presumptuously into the invisible world, and to
attempt to understand and teach such things respect-
ing angels as are no where revealed. Thus they in-
truded into those things which they had not seen, and
could not see, nor know, and became, of course, vain,
ly puffed up by their fleshly minds. Besides — by in-
troducing the worship of angels, they would rob the
Redeemer of his appropriate glory, for he is the one

101

and the only mediator between God and men. 1 Tim.
ii. 5. No wonder then that the apostle should give
such a caution against the worshipping of angels.

Chap. iii. 14. " And above all these things put
on charity, which is the bond of perfectness." — It is
probahlc that most readers consider the word above,
as here denoting preference, as if Paul had said, * put
on charity as preferable to all the other virtues,' men-
tioned in verse IS. Indeed, charify or love, must be
allowed to have the pre-eminence over all the other
characteristics of the true believer. See 1 Cor. xii.
3t, and ch. xiii. throughout. It does not, however,
appear to have been the design of this passage to re-
cognize such pre-eminence. The passage is suppos-
ed to be figurative, and to refer to the manner in which
the ancients, and especially the ancient soldiers, were
clothed. They used to have a girdle tied around and
over their other garments. That girdle served as a
bond or ligament, to keep their other garments tight
and close together. To a similar tendency and opera-
tion of charity, the apostle here refers. It would
prove as a *^ bond of perfectness," or a perfect bond,
to keep together and adjust all the other graces and
gifts of the christian.

102

I. THESSALONIANS.

Chap. ii. I7. '^But we, brethren, being takeu
from you for a short time in presence, not in heart,
endeavored the more abundantly to see your face with
great desire." — The apostle here refers to the event
related in Acts xvii. 10. In consequence of the in-
surrection, menaces, and violence of the Jews, the
brethren were obliged to send away himself and Silas
by night, from Thessalonica to Berea. And his de-
sign in the first part of this verse was, to relate not only
the fact of his having been then separated from tliera, but
also the manner of such separation, i. e. as it respect-
ed his own feelings. It was, in short, as the original
imports, like that of children suddenly and violently
torn from their affectionate parents, or otherwise de-
prived of them, and thus made orphans. — How pecul-
iar, how tender, and strong, are the feelings of pious
ministers towards their people !

Chap. iii. 13. "To the end he may establish
your hearts unblaraeable in holiness before God, even
our Father, at the coming of our Lord Jesus Christ
with all his saints."

The word saints, as commonly used, denotes the
"redeemed from among men." It is well knoAvn,
however, by every one acquainted with the original,
that the word agioi, translated saints, is generic, and
with equal propriety applicable to any intelligent
beings possessing sanctity of character. It is applied
to God the Father, 1 Pet. i. 15 ; to Jesus Christ,
Mark i. S4; to the Holy Spirit, Mat. i. 18; to the

108

good angels, Luke ix. 20 ; to the Old Testament
prophets, Luke i. 70 ; to both the prophets and
apostles and to believers generally, as members of
the church militant, Acts ix. 13, 41. In fine, the
word when used without a noun and with the article,
«s in this passage, signifies the holy ones. If now
the inquiry be, what class of holy beings are intended
by this phrase in the verse before us, — the answer is,
probably the angels : for it sliould be remembered
that in this place the apostle is speaking of the second
coming of Jesus Clirist — of his coming to judge
the world. Now we are elsewhere expressly told»
that when he shall come for this purpose, the angels
shall descend with and attend liira. See Mat. xxv.
^1 ; a Thess. i. 7- Again, it will be naturally
impossible for the redeemed saints to attend their
Saviour in that, his descent, anil that too in their per-
fect man, consisting of both body and soul. Much
less will all of them be able thus to attend him on
that great occasion ; because all their bodies (tliose
only of Enoch and Elijah excepted) will then be in
their graves. — For the Lord Jesus will descend from
heaven with a shout, with the voice of the archangel
and the trump of God, before even the dead in Christ
sliall arise Chap. iv. 16.

104

II. THESSALONIANS.

Chap. ii. 7, 8. "For the mystery of iniquity
doth already work : only he who now letteth will let,
until he be taken out of the way. And then shall
that Wicked be revealed, whom the Lord shall con-
sume with the spirit of his mouth, and shall destroy
with the brightness of his coming." — By the mystery
of iniquity, or of lawlessness, is to be understood,
generally, antichristianism, as even in the apostolic
age beginning to appear — in the ambitious domineer-
ing spirit of some ministers, as well as in the factious
schismatical spirit of many professors, — and also, in
all those corruptions of doctrine — in all that idolatrous
worship — and in all those corporeal severities and
mortifications which were occasioned by such a spirit.

The phrase " he who now letteth,'' (or hindereth,
withstandeth) denotes the imperial Roman power or
civil government, which then, from motives of policy,
operated as a check on ecclesiastical predominance
and corruptions, and would thus act, so long as the
then existing administration should continue. But
afterwards, after the then existing impediment should
have been removed, the Wicked or lawless one, i. e.
the Papacy, with all its characteristic deformity, should
appear : which accordingly vvas the case, A. D. 606.
But this antichristian power was to " endure but for
awhile. '^ The apostle expressly predicts his over-
throw, and the means by which it should be accom-
plished. " Whom the Lord shall consume with the
spirit of his mouth, and shall destroy with the bright-
ness of his coming," The consumption and dftr

i05

struetion here predicted, must be principally of the
moral kind. This appears, vvhetiier we consider the
means with which they sliould be accomplished, viz.
tlie spirit of the Lord^s mouth, and the brightness of
his coming, i. e. generally, the influences of his Spir-
it accompanying the bright display of his truth, es-
pecially in the faithful preaching of it, (means evi,
dently suited to accomplish no destruction but that of
sin) — or the fact, that the Papists, as a body of peo-
ple, have not yet been literally destroyed, although
this awful prophecy has been fulfilling against them
300 years, but are still very numerous, their numbers
being supposed to amount to 140,000,000. The de-
struction of this antichristian power began at the
time of the great Reformation, A. D. 15t7 — has been
going on ever since, and will be completed at the
close of the 1S60 years.

Chap. ii. 11, 12. " And for this cause God shall
send them strong delusion that they should believe a
lie ; that they all might be damned who believed not
the truth, but had pleasure in unrighteousness." —
The 11th verse, if literally interpreted, would cer-
tainly exhibit some agency of God in sin ; but, doubt-
less, such an one as neither reflects on His immaculate
purity on the one hand, nor abridges human liberty
on the other. But what is to be understood by v. IS,
" that they all might be damned who believed not the
truth," &c. ? As to the import of the word damned, see
the criticism on 1 Cor. xii. 29. The final clause of this
verse illustrates the true cause of the condemnation
and ruin of sinners. This is, in short, not the divine
decree of reprobation, but their own wicked choice.
It is their being " pleased with unrighteousness."

106

I. TIMOTHY.

CAap. ii. 4. ^^ Who will have all men to be saved,
and to come unto the knowledge of the truth." — As
this text has been much used in the universalian con-
troversy, and is much relied on by the advocates for
the final salvation and happiness of all mankind, it
has become, for this reason, very important to investi-
gate its true meaning. To this end let it be observed,

1. The passage may express merely God's willing-
ness that all men should be saved. Indeed, although
the verb thelo sometimes expresses wish, desire, yet
according to Schrevelius' Lexicon, mere ivillingness
is its primary signification. Now in this sense Jeho-
vah, undoubtedly, willeth that all men should be sav-
ed. For he saith, " Have I any pleasure at all that
the wicked should die, — and not that he should return
from his ways and live ?" Far from this. " As I live,
saith the Lord God, I have no pleasure in the death
of the wicked, but tliat the wicked turn from his way
and live" — Ezek. xviii. S3, and xxxiii. 11. — i. e. such
is the benevolence of the blessed God, that it is mor-^
ally impossible He should be pleased with the death
or misery of any human being, in itself considered.
Human happiness and misery being considered ab-
stractly, the former would, in his mind, be infinitely
preferable to the latter. Hence then, and in this
^ense, He may be said to will the salvation of all men-
But all this does not imply that all men will, in fact,
be saved. If from the mere goodness of God, and his
willingness that all should be happy, we may con-
clude that all will in fact be saved eternally, then

107

from the same premises we may conclude against u«.
deniable matter of fact, viz. the existence of any such
things as sin and misery in the present world. For
Ihe principle of the reasoning is in both cases the same.
If, because the Lord is good, lie will necessarily save
all men from eternal misery, then for the same reason,
one would think, would He save them from temporal
misery also, or prevent their enduring it, which we
know lie does not. Or to state the matter a little dif-
ferently, and perliaps more appropriately : if from the
mere willingness of God, that all men should be holy
and happy in tiie future world, we may conclude that
all will be there holy and happy ; then from his
willingness that they all should be holy and
happy in this world also, we might conclude that they
all would, while here, be both holy and happy. The
truth is, that in both cases the conclusion does by no
means result from the premises. Though the Lord
be willing that all sinners should be saved, yet none
of them are, naturally, willing to be saved, i. e. in his
own way. And to say that this natural unwillingness
will ever be overcome, or in any way removed, from
all sinners, is to beg the question. And if it could
be proved that the phrase, " who will have all men to
he saved," means that God actually wishes, desires,
the salvation of all men, and hence it should be con-
cluded that all men will hereafter, and eventually, he
holy and happy, — the inquiry is, why then are they
not all holy and happy in this world, for is not the
latter an obJl;ct of divine desire, equally and in the
same sense with the other? But,

2. In this verse the apostle may refer to God's pre-
cpp^.?ve will or command. And in this sense also, it

108

is undoubtedly his will that all should be saved : For
not only doth He direct that his gospel should be
preached to every creature, but " now comraandeth all
men every where to repent.'^ Acts xvii. 31. And
says St. John, '^ This is his commandment, that we
should believe on the name of His son Jesus Christ/'
But whatever may be the import of the word willj
(which is the key to the whole passage,) it is obvious
that the word itself extends alike to both clauses of
the verse. Let us read it again : '^^ Who will have all
men to be saved and to come unto the knowledge of
the truih.'' In the same sense therefore, in which
God willeth all men to be saved, doth He will them
to come to the knowledge of the truth. Now the lat-
ter clause may be interpreted in perfect consistency
with either, and with both of the above mentioned con-
structions. For that God is willing that all men should
come to the knowledge of the truth, appears from his
direction to his ministers to preach his gospel to every
creature. Mark xvi. 1;^. And that He command-
eth all in christian lands to come to this knowledge,
will not be denied by such as have properly read their
bibles, and believe that they are His word. The hea-
then also, have a law, (Rom. ii. 14.) and are thereby
required to attend to truth and duty, so far as they
can be learned from the light of nature, and are inex-
cusable because they do not. Ch. i. 20. But to say
that the Lord hath purposed, hath decreed, that all
should come to the knowledge of the truth, is saying
far too much, if, as Isaiah teaches, ch. i. 27, what the
Lord of hosts hath purposed none can disannul ; for it
is notorious, that all have not yet come to the knowl.
edge of the truth, nor ever will in this world. Oo the

109

whole, it seems there is no rational or right way, of
interpreting this passage, but what is contained in the
one or the other of the above constructions.

Chap. ii. 14,15. " And Adam was not deceived ;
but the woman, being deceived, was in the transgres-
sion. Motwithstanding she shall be saved in child-
bearing, if they continue in faith, and charity, and ho-
liness, witli sobriety/'' — But is there not decisive
proof from Cxen. iii. 0, that Adam was deceived, and
was a transgressor in the affair of the forbidden fruit,
and as really so as Eve ? Paul's meaning is, that
Adam was not first deceived. And the truth of this
appears from Moses' account of the temptation. It
thence appears that the woman was first in both the
deception and the transgression. Yea, in a certain
sense, it may be said that Adam was not deceived by
the serpent at all, for from the Mosaic narrative it ap-
pears that his transgression was in direct compliance,
not with the temptation of the devil, but with the soli-
citations of the woman. But what can be the meaninis
of verse 15. That the child-bearing, there mentioned?
is not to be understood literally, is at least probable from
the immediately subjoined condition of her being thus
saved, viz. her continuance in faith, and charity, and
holiness, &c. But that impious and infamous women
are conducted through the pains of the literal parturi-
tion as safely, and perhaps as frequently, as those of
the most exemplary virtue, is too evident to admit de-
nial. The word saved, here seems to denote spiritual
salvation ; and the word child-bearing, the "child
born" — the seed of the woman— the Messiah. And the
meanbig of the apostle appears to have been this :

11©

^.Though the woman was first deceived, and in the
transgression, yet her condition with respect to par-
don and eternal happiness, is by no means desperate :
for she may be, yea, she certainly shall be, saved in
and through that glorious Redeemer, who was to be
(and has been) born of her, provided only she obeys
Him in the exercise of faith, and charity, and holiness?
with sobriety.'

Chap. iv. 1 — 4. " Now the Spirit speaketh ex
pressly, that in the latter times some shall depart from
the faith, giving heed to seducing spirits, and doc-
trines of devils ; speaking lies in hypocrisy ; having
their conscience seared with a hot iron ; forbidding
to marry ; and commanding to abstain from meats,
which Grod hath created to be received with thanks-
sivins: of them which believe and know the truth." —
The Protestants appear to be correct in their applica-
tion of this paragraph of scripture to the Papists,
chiefly because the characteristics herein enumerated
have been so peculiarly exhibited by them. Tlie
DiijASKALiAis DAiMONiowN, translated " doctrines of
devils," signify exactly, doctrines of demons. But
here arises the inquiry, whether we are by this ex-
pression to understand doctrines taught by demons, or
<loctrines concerning demons ? The last is doubtless
the true construction of the phrase. The Papists
have in fact given heed, and still give heed to seduc-
ing spirits. They have also taught many doctrines
concerning demons ; have recommended and estab-
lished among themselves, images and image- worship,
and said many equally strange and groundless things
about the efficacy of the intercessions of departed

ill

:«iints, and even represented those saints as the proper
objects of religious adoration. They have prohibited
marriage, especially to their priests. The propriety
therefore, of applying these verses primarily and
chiefly to them, cannot be questioned.

Chap v. 9. " Let not a widow be taken into the
number under three score years old, having been the
wife of one man.'' — Into what number does the apostle
here mean ? Surely not the number of church mem-
bers ; for neither a being of the age of sixty years, nor
an having been the wife of one man, could have been
a pre-requisite for an admission into that society. In-
to the visible church, a young person, and one who
had always lived in celibacy, was as admissible (other
things being equal) as any other person. The num-
ber here mentioned, must have been the number of
those to be maintained by the charity of the church,
and perhaps to act as deaconesses in it To this in-
terpretation the whole context obviously points. See
particularly, verses 3, 4, 8 and 16.

Chap. vi. 8. " And having food and raiment, let
us be therewith content." — The original word trans-
lated raiment, properly signifies covering. It is a
generic or general word, and in its application, ought
not of course to be restricted to mere raiment, the cov-
ering for the body. It is at least, and with equal pro-,
priety, applicable to a dwelling-place, an house, or
house-covering. This exhortation of the apostle there-
fore, does not forbid, but implicitly allows, us to be
suitably careful and laborious for the requisite accom-
modations and comforts of life, generally, such as food,

lis

raiment, dwelling-houses, &c. for ourselves and fami-
lies. At the same time it must be conceded that it
forbids us to seek after more, i. e. for ourselves, and
like the similar precept in Mat. vi. S5, prohibits anxiety
about these.

lis

ir. TIMOTHY.

Chap. i. 10. "Who hath abolished death, and
hath brought life and immortality to light through the
gospel." — By life and immortality, or incorruption,
some have understood Jesus Christ himself. The
meaning of the expression they suppose to be much
the same with that of 1 John i. 2, "the life was
manifested," i. e. Christ our life, (Col. iii. 4,) was
manifested. But does it not seem rather absurd to
say, as on this interpretation we must say, that Christ
brought himself to light ? Life and immortality is a
Hebraism for immortal life. The common under-
standing of this clause, which is to this purpose, viz.
that Jesus Christ hath brought the immortality of the
soul and a future state clearly to light, seems altogeth-
er the best. It should, however, be observed, that
the form of expression here used, viz. brought these
subjects to light, or illustrated them by the gospel,
seems to convey an intimation, that these glorious
truths themselves were contained in the Old Testa-
ment, though not therein so clearly revealed — a posi-
tion, by the way, supportable from several passages
of scripture. See, among others, Mat. xxii. 29 — 33.

Chap. ii. 4. "No man that warreth entangleth
himself with the affairs of this life, that he may please
him who hath chosen him to be a soldier." — It was a
statute of the Roman government, that a certain class
of their soldiers, called the legionary soldiers, should
not engage in agriculture, merchandize, or in short,
in any other occupation wliich would divert their
Q

minds from the business of their own profession. To
tliat statute, and to the practice of the Roman soldiers
consequent thereon, St. Paul refers in this passage.
His obvious design was to illustrate by a reference to
the duty and practice of those who were then engaged
in carnal warfare, the duty of the minister of the gos-
pel — the soldier of the cross — to show that he also
should not permit any worldly business or recreations
to divert his mind from such supreme and constant at-
tention to his appropriate work, as its unutterable im-
portance, difficulty, and responsibility, demand. It
is, by the way, natural to remark, that if such be the
duty of christian ministers ; if, in particular, they thus
dOf their people are under the strongest obligations to
afford them a competent worldly maintenance. Hu-
manity and justice, in this case, require it — not to in-
sist at present on those express and numerous texts of
scripture which require this duty at theii* hands.

Chap. iii. 16, " All scripture is given by inspira- *
tiou of God." — The words *^ all scripture," though
very comprehensive, cannot include the Apocrypha,
for that this, although excellent as a history and in
many other respects, was not given by special divine
inspiration, appears from the following facts :

1. The Jewish church did not receive it as canon-
ical.

S. Neither Christ nor his apostles ever quoted from.
or referred to it.

We may add as of some weight,

3. That the council of Laodicea, in A. D. 368, do
not mention the apocryphal books as among those
used by the church.

ii5

TITU9.

Chap. ii. 10. "Not purloining." — This is one
among the considerable number of words in the sacred
scriptures, which are now, in a great measure, obso-
lete. The original term occurs only thrice in the
New Testament — Acts v- S and 3, and in this pas.
sage. In the two first it is translated " keep back a
part.'' The apostle's object in the use of it here, was
to discourage and prevent fraud, pilfering^ disboaesty
in servants.

116

HEBREV/S.

Chap. ii. 11. ^^ For both lie that sanctifieth, and
they who are sanctified, are all of one.'* — Of one
what ? If we examine the context, we shall sec that
the word father is understood. Thus : Christ the
sanctifier, and believers the sanctified, are all of one
father ; for which cause or reason, as it follows in the
next verse, Christ is not ashamed to call them breth-
ren, saying, "I va ill declare thy name to my brethren/*
&c. See Ps. xxii. 22.

Chap. ii. 16. " For verily he took not on him the
nature of angels, but he took on him the seed of Abra-
ham." — This passage is commonly understood as
teaching that Christ in his incarnation and appearance
on earth, did not assume the angelic nature and form,
but rather the human nature and form — i. e. that for
our redemption, he became a man, and not an angel.
Now that this was a truth, is undeniable ; but the
question is, was it the truth here meant, or was this
the main thing here intended by the apostle ? Whoev-
er understands the original, and will attend to the
etymology of the verb here used, will perceive that its
precise meaning is, to lay hold on, or lay hold of. Ac-
cordingly it is thus rendered, in almost all the in-
stances of its occurrence in the New Testament. See
Mat. xiv. 31 ; Mark viii. 23 ; Luke xxiii. 26, and
XX. 20, 26 ; 1 Tim. vi. 12, 19.— This text then may
at least as properly be translated thus : ^ he laid not
hold on angels, but he laid hold on the seed of Abra-
ham.' Such is the interpretation of the verse given

117

by many commentators, and such is probably the Inie
interpretation of it. And what a good sense docs it
make! what an important truth does it exhibit — a
truth which is not only elsewhere and abundantly
taught in the scriptures, but constitutes the very es-
sence of tlie gospel. For the apostate angels, we are
told, there is no redemption. Jude v. 6. But for the
seed of Abraham, for the once lost sheep of the house
of Israel, the Savior became incarnate — them he came
to redeem — on tliem lie took hold to deliver them from
going down to the pit. It is true that the covenant of
redemption includes others beside the lineal seed of
Abraham ; and undoubtedly the aggregate number of
the saved from' the Gentile nations, will be vastly
greater than such number from the Jews. Still how-
ever, it v»as proper, that in this place only the latter
should be particularly mentioned, because not only
was the gospel first published to them, and our Lord
in person published it to them only, and thus peculiar-
ly took hold on them to save them from sinking into
ruin (as he did on Peter — Mat. xiv. 31, where the
same verb is used), but also this epistle was written
to them.

Chap. iv. 9. " There reraaineth therefore a rest
to the people of God." — Sabbatismos, the word here
translated rest, properly and exactly denotes a keep-
ing or enjoying of the Sabbath. And in this sense
the verb sabbatizo, from which the noun sabbatismos
is derived, is used in the Septuagint. See, in that
version, Ex. xvi. 30 ; Lev. xxvi. 35. That this text
refers principally to the heavenly state, must be ad-
mitted ; yet as referring thereto, its meaning is more

118

definite tlian common readers are aware. For as the
precise import of sabbatismos, is a keeping or enjoy,
ing of the Sabbath, so as applied to the world of glory,
it illustrates very impressively the peculiar nature of
its employments and enjoyments : in other words, it
shows that they will be similar to those of a Sabbath J
(i. e. of one rightly sanctified) on earth. — It surely i
becomes us then in the application of this thought, to
inquire whether we love the Sabbath and its appropri- |
ate duties on earth ; whether we can truly call them
a delight. Isa. Iviii. 13. If we cannot so say, and
so feel ; if, on the contrary, from weariness with and
dislike to, the exercises of this holy day, and from
worldly mindedness, we are for saying, *' when will
the Sabbath be gone that we may set forth wheat ?"
Amos viii. 5, — if such be the case with us, dreadful is
our state, presumptuous are all our hopes of future
happiness : For obviously, if we have no relish for
the entertainments of our earthly Sabbaths, we cannot
have for the similar and more spiritual ones of the
celestial Sabbatism !

Chap. iv. 12. ^^ For the word of God is quick,
and powerful, and sharper than any two-edged sword,
piercing even to the dividing asunder of soul and spir-
it, nnd of the joints and marrow, and is a discerner of
the thoughts and intents of the heart.^' — By the word
of God, here mentioned, the written word, the Bible,
is generally supposed to be meant. And although
the term logos, be used in sixteen diiferent senses in
the New Testament, yet that in this text, it denotes the
written word, or denotes that primarily and principal-
ly, is very probable, especially because the epithets

119

here used, arc in fact, and with peculiar propriety,
applicable to he holy scriptures. Most of the lan-
guage, here used, is metaphorical, and very strong,
but not too strong. Ask the christain who has tasted
the good word of God, and he will tell you so. To
every such an one, the written word has been indeed
*•' quick and powerful, sharper than any two-edged
BAVord, piercing even to the dividing asunder of soul
and spirit," &c. — or as it is expressed, (1 Thess. ii.
13,) it ^'worketh effectually in them that believe."
The degree of its effectual operation is however very
different in different believers ; as diffierent as are the
degrees of their sanctification. It is equally true, that
in every instance of its being effectual, on either saints
or sinners, ^' the excellency of the power is of God
and not of man," nor even of the written word itself.
The ministration of the Spirit, and that only, co-oper-
ating with the wonl, renders it effectual for the ^' cast-
ing down of imaginations, and of every high thing that
cxalteth itself against the knouiedge of God,^* and for
the " bringing into captivity of every thought to the
obedience of Christ." S Cor. x. 5. We may add,
that this instrumental efficacy of the scriptures on their
own iiearts and lives, is to believers an intuitive and
decisive proof of their divine original.

CnAP. V. 4. ** And no man taketh this honor to
himself, but he that is called of God, as was Aaron."
— It may be tiiouglit that any attempt to elucidate thi.'
text, is lost, or at least unnecessary labor, because its
true meaning may be said to be already evident; and,
what renders criticism the less necessary, self-evident
also. But what then is this evident, this self-evident

120

meaning ? It is easy to tell what it is not, and as easy
to prove that by enthusiasts this text has been per-
verted to very bad purposes. It has been understood
and represented, it seems, as teaching that there must
be a kind of passivity on our part, and a kind of mir-
aculous, or at least extraordinary agency and vocation,
on God's part, in our induction into the evangelical
ministry ; that personal study and labor, in storing the
mind with useful human knowledge, say of the lan-
guages, liistory, &c. is not at all necessary to qualify
one to be an useful minister — that the young man, or
whoever else he be, need not, or must not, be active
in such business, and much less in that of actually en-
tering into the ministry — that in this sense he should
not take such an honor to himself — but that on the
contrary, he should wait until he has a divine call —
must remain perhaps at the plough, or at the anvil, or
behind the counter, until Grod calls him to preach, and
must then go immediately and preach the kingdom of
God, not conferring with flesh and blood, &c. &c. —
But it is time to shew what the meaning of this text
is ; and for this purpose let it be observed —

1. The honor or official station intended in this
verse, is not that of a common priest under the law?
nor of a common minister under the gospel ; but solely
of the Jewish Jiigh priest. Whatever therefore may
be intended by not taking this honor to one's self, and
by being called of God thereto, as was Aaron, this
passage has no direct reference to christian preachers
in these days. But,

2. Even if it had — on supposition that it is refera-
ble, implicitly or consequentially, to such preachers —
still the obviously necessary inquiry is, as before;

what is meant by these expressions — " not taking this
honor to one's self, and beinj; called of God thereto" ?
Those extraordinary calls to the sacerdotal and other
important oflRces, which were so frequent under the
Jewish dispensation, and generally during the age of
miracles, are not now to be expected. To be sure we
have a right to demand that those who make claim to
them, should support their claim l>y such '* mighty
signs and wonders'' as were exhibited by the prophets
and apostles in proof of tlieir extraordinary commission.
As the christian ministry is, in reference to the subjects
it treats of, and its eternal consequences, by far the
most important office ever committed to man ; and as,
from its peculiar nature, it is obvious that its duties caa
never be performed with any good degree of fidelity,
only where the heart is in the work, two things are
manifestly necessary to constitute any proper qualifi-
cation for it, viz. a desire for the work, and an abili-
ty (or it. See 1 Tim. iii. 1 — S. Of the first of these,
the individual himself must be the judge; of the last,
others, and those too qualified to judge on this most
interesting subject.

Chap. v. 12. " For when for the time ye ought
to be teachers, ye have need that one teach you again
which be the first principles of the oracles of God ;
and are become such as have need of milk, and not of
strong meat." — The connexion of this passage, with
the preceding part of the chapter, must be carefully
remembered. The chapter is introduced with a char-
acteristical description of Melchizedek. In such de-
scription, the apostlo proceeds with equal pleasure
to liimself and advantage to the reader, until he comes

to the 11th verse. But there his ardor cools, and be
very abruptly aud reluctantly leaves, for the present?
Ms subject, not because it was exhausted, for he had
many things yet to say upon it ; but on account of the in-
attention and indifference of his readers. What a ca-
lamity it is when such lively preachers have to preach to
such stupid hearers ! JKutto the passage itself : " When
for the time,'' i. e. on account of, or in respect to, the
time. The time, here mentioned, may denote the
then present peculiar lime, as a time of persecution ;
when, of course, christian instruction, support and con-
solation, would be peculiarly needed by believers, or
rather as is most probable, the time and singularly fa-
vorable opportunities these Hebrews had enjoyed for
growth in knowledge, experience, &c. '' Ye ought to
be teachers," not officially as a body, but in the sense
intended in Col. iii. 16. — " Ye have need that one teach
you again which be the first principles of the oracles of
God." How forgetful then had these Hebrews been ;
and what a glass is here for many modern heai'ers to
see themselves in ! '^ First principles," &c. — Chris-
tianity is a science, consisting of some simple and ele-
mentary truths; and of others more abstruse, less easily
intelligible, called elsewhere " the deep things of
God." — " And are become such as have need of milk^
and not of strong meat." As on this clause there has
been much conversation, considerable debate, and after
all, quite a diversity of opinion : it seems necessary to
attend a little to it, to ascertain, if possible, its true
meaning. And to do this most effectually, it would
be very well for us, if, instead of bewildering our-
selves in speculation, we would only attend to the
simple metaphor, here used, by the apostle, viz. "milk

and strong; meat." Milk is something easily, aud
quickly digested — strong meat not so easily nor so
readily. Hence, as says the apostle, " every one
tiiat useth milk, is a babe, hut strong meat, be-
longcth to them that are of full age ;'' i. e. milk is
proper for babes, strong meat for persons of adult age ;
wltose digestive organs have been strengthened and
improved I)y long exercise. Now keeping this meta-
phor in mind, Ave may instantly perceive that, what
the apostle primarily intended by " strong meat," was
not so much those doctrines which are offensive to the
natural heart, as those which are hard to be under-
stood — hard to be digested by the mind : such doc-
trines, indeed, as he had just been speaking of, those
relating to the person, character and official work of
Melchizedek. The doctrines, therefore, of total de-
pravity, of eternal election, &c. cannot come under the
appellation of strong meat, or to be sure, no further,
nor othervi^lse, than as they are hard to be understood.

Chap. vii. 1. " For this Melchizedek, king of Sa_
km, priest of the most high God," &c. — The writer's
object in the present work, requires merely, that he
should show, if possible, who, and what this Melchize-
dek was. Now on this difficult subject, there are but
two opinions : the one that he was a mere man, con-
temporary witli Abraham — the other tiiat he was
Christ himself. In support of the opinion that he was
Christ, it is alleged,

1. That he was without father, without mother,
v/ithout descent, having neither beginning of days nor
end of life. These characteristics, it is supposed, are
predicable of Jesus Christ only, or at least of him with

unspeftkably more propriety, than of any other per,
ison. But if we understand them literally, tlie same
difficulty will attend their api>iication to the man
Christ Jesus, as would attend their application to any
other person. The person who brought i'orth bread
and wine, and blessed Abraham, is evidently spoken
of as a man. If, therefore, Christ were that person,
Christ must here be referred to in his human nature
only. Bat surely, as man, Clirist was not without
mother, nor without descent, nor without beginning of
days, nor witiiout end of life. If these expressions
should not be understood, literally, but only as teach-
ing, generally, that Melchizedek's genealogy could not
be traced ; why then the difficulty, not only continues,
but becomes greater than before, for Christ's genealogy
is distinctly traced by both Matthew and Luke. But
2. Melchizedek was greater than Abraham — hence
it is inferred, that he must have been the Christ. But
this circumstance alone, does not prove that he was
Christ. Those who think it does, must, of course,
proceed on the supposition, that tliere was not, and
could not be any mortal man on earth, in Abraham's
time, greater than he. But this certainly is mere sup-
position. The greatness, attributed to Melchizedek in
the context, was not so much personal as official ; it
arose, in short, chiefly from his being king in Salera^
and priest of the most high God. Now in the light of
scripture, no office is so great and so honorable as the
latter of these ; and surely, in reference to consequen-
ces, both here and hereafter, none is so important.
Now Melchizedek was such a priest, but Abraham
was not. There is, therefore, no necessity of suppos-
ing that Christ is the person here meaut, merely be-

123

cause this person was superior to Abraham ; for as king
in Salem, and priest of tlie most high God, Melchize-
dekmust have been superior to Abraham, even on sup-
position that he was a mere man.

3. It is said of Melchizedek, verse 8, " he liveth,''
yea, in verse 24, that "he continueth forever." But
all this may mean nothing more than that he liveth in
his antitype, and tliat his priesthood continueth, just
as the martyrs are said (Rev. xx. 4,) to revive and
reign in their successors. And as to the expression,
verse 13, ** he of whom these things are spoken, per-
taineth to another tribe ;'' it is manifest, that what the
apostle meant, hereby, was not to tell us who he was,
but to illustrate the peculiar origin and nature of his
priesthood. — See the context.

That this Melchizedek was not Christ, appears,
because he is said, verse 3, to be " made like unto the
ion of God." He could not then have been the son
of God himself. Again, in verses 15, 16, 17? we read
»* after the similitude of Melchizedek, there ariseth an-
other priest, (i. e. another, than either an Aaronie
priest, or the literal Melchizedek) who is made, not
after the law of a carnal commandment, but after
the power of an endless life. For He testifieth,
thou art a priest forever, after the order of Melchize-
dek." By the other priest, Christ, undoubtedly, is in-
tended. Christ then, is here said, to be after the si-
militudey after the order of Melchizedek. He could
not, therefore, be Melchizedek himself. But who he
was, it is impossible for us to tell. The Jews, and
some christian authors, suppose he was Shem, one of
the sons of Noah. But Shem, surely, could not have
been said to be without father, without mother, with-

128

©ut descent ; having neither beginning of days nor end
of life. Ue had a father and a mother, his genealogy
had been distinctly traced, and was well known : and
not only had he a beginning of days and an end of
life, but it was known when and where he was born,
and when he died. But although we cannot know
■who exactly Melchizedek was, otherwise than that he
was some great and good man, contemporary with
Abraham, we may know what he m as. Thojigh he
was not the Christ, he was an illustrious type of
Christ. As such, the apostle represents him in several
particulars. At present we shall select only two, be-
cause these are the most prominent, and may compre-
hend all others. Melchizedek, then, was a pre-emi-
nent type of Christ, as king and as priest.

1. As king. He was king in, or of, Salem, i. e.
king of peace, for such is the import of the Hebrew
word. Further — he was, as his characteristic name
imports, king of righteousness, or a righteous king.
In this respect, what an impressive type was he of
Him who is set as king on the holy hill of Zion, (Ps.
ii. 6,) who is emphatically the " prince of peace," (Isa.;
ix. 6,) and reigns in righteousness, Ch. xxxii. 1. j^

2. As priest. He was priest of the most high God,
Eminently so was our Lord, the high priest of our
profession. — Melchizedek had no predecessor in office.
In this respect he was without descent. And in this
respect how strikingly did he typify Him ^' w hose de-
scent was not counted from them,*' verse 6, i. e. from
the sons of Levi ; but who " pertained to another tribe,
of which Moses spake nothing concerning priesthood."
Verse 14. Once more — As Melchizedek had no
predecessor, so he had no successor, otherwise than in

•12J7'

hifl antitype. Neither has Christ any successor : "Be-
cause he continueth forever, lie hath an unchangea-
ble priesthoot'/' or a priesthood which doth not pas3
away. He is "' consecrated forevennore." For "the
Lord hath sworn, and will not repent, thou art a priest
forever after the order of Melchizedek." Ps. ex. 4*.
Let us not " exercise ourselves in things too high for
us," hut let it be our main desire and endeavor, to se-
cure an interest in the true Melchizedek, for "^ he is
able also to save them to the uttermost, that come unt<»
God by him, seeing he ever liveth to make intercession
for them."

Chap. viii. 8 — 12. " For finding fault with them,
he saith, behold, the days come, saith the Lord, when
I will make a new covenant with the house of Israel,
and with the house of Judah : not according to the
covenant that 1 made with their fathers, in the day
when I took them by the hand to lead them out of the
land of Kgypt ; because they continued not in my cov-
enant, and I regarded them not, saith the Lord. For
this is the covenant that I will make with the house of
Israel, after those days, saith the Lord ; I will put
my laws into their mind, and write them in their
hearts ; and I will be to them a God, and they shall
be to me a people : And they shall not teach every
man his neighbor, and every man his brother, saying,
know the Lord ; for all shall know me, from the least
to the greatest." — "Finding fault with them^^ — with
whom or what ? In the (Hh and 7th verses, we read
of the two covenants and of their respective promises.
And as these covenants and their promises are the
Rwtrest antecedents to the pronoun them, in verse 8,

1S8

common readers might suppose that this pronoun dcs.
notes those covenants and their promises, and so that
the meaning is — God found fault with those covenants,
&c. But the obvious absurdity attending this con-
struction, is complete proof that the construction itself,
is not tenable. For surely it is very unreasonable to
suppose that Jehovah should really and absolutely
find fault with covenants of Ms own institution. As
the original word translated tliem, is autois, mascu-
line gender, so from this circumstance, as well as from
other considerations, it is certain that by them, are
meant the people of Israel. But the point here which
chiefly needs elucidation, is the new covenant itself.
What is intended by this covenant ? It is scarcely
necessary to remark, for every intelligent reader must
instantly perceive, that a correct decision as to this
matter is of great practical importance, for it will have
a direct bearing on the subject of infant baptism. How
frequently have the advocates for the perpetuity of the
Abra^hamic covenant, been answered by their oppo-
nents in this way, viz. — that covenant has been utter-
ly abolished ; and in proof of this, how frequently and
triumphantly have they alleged the passages now un-
der consideration ! For hence, say they, it is evident
that an entirely new covenant, and another covenant
than that made with Abraham, is made with chris-
tians, the old Abrahamic covenant having been abol-
ished. For does not the apostle say, verse 13 : ^' In
that he saith a new covenant, he hath made the first
old ; now that which decayeth, and waxeth old, is
ready to vanish away'' ? Hence it is concluded, that
the great foundation of pedobaptism, that which pedo-
baptists acknowledge to be such, viz. the nature and

perpetuity of the Abrahamic covenant, is entirely
swept away. But perhaps it will be made to appear
in the sequel, that this conclusion is rather premature
— at any rate, that it does not result from tlie premises.
Let us examine the paragraph more minutely. It is
manifestly a quotation from Jer. xxxi. 31 — 35. For
the explanation of this very instructive portion of scrip-
ture, the following remarks may be useful.

1. Whatever may be meant by this covenant, it is
manifestly a covenant established by Jehovah with
his people, in gospel times. For the apostle here di-
rectly quotes this prophecy of Jeremiah, and applies
it to gospel times — a circumstance perfectly unaccount-
able on any other hypothesis than this, viz. that the
prediction or promise itself, is to be fulfilled in those
times. Hut as on this point there is not, so far as the
writer has been informed, any debate among christians,
it is less necessary to enlarge upon it.

2. This covenant is here directly opposed, not to
the covenant made with Abraham, but to that which
Jehovah made witii the Jews in the day when He took
them by the hand to lead them out of the land of
Egypt. The phrase " in the rtay," as used in the
scriptures, is not always so precise in its meaning as
it is when used by us. We mean thereby that very
day — that very'space of twenty-four hours. But the
scriptures frequently intend by the phrase, about that
time ; or a time, a day, not far remote, &c. See as
specimens. Gen. ii. 17 ; 1 Kings ii. 37. In the last
passage we have the following address of Solomon
to Shimci : " For it shall be, that on the day thou
goest out, and passest over the brook Kidron, thoa
shalt know for certain that thou shalt surely die.''

130

But Shimei was not put to death on that very day,
though he was not long afterwards. The above re-
marks may help us to understand tlie true meaning of
the phrase "in the day," in the text before us.
Manifestly, it is not to be understood in its most re-
stricted sense, for in that selfsame day, that they went
out of the land of Egypt, Jehovah made no covenant at
all with them, either new or old. It refers, in a word,
to, and means that period when, " Moses brought forth
the people out of the camp to meet with God. Ami
mount Sinai was altogether on a smoke — and the smoke
thereof ascended as the smoke of a furnace, and the
whole mountquaked greatly." Ex. xix. 17, 18. The
covenant then, here meant, as that to which this new
covenant is opposed, is not the Abraharaic, but the
Sinai covenant. This conclusion is both justified and
established by the fact, that the great and principal
object of the apostle, in this epistle, was to contrast
law and gospel — to illustrate the superiority of the
christian to the legal dispensation, and more defin-
itely still, to prove to the Hebrews, that their Sinai
Covenant, on which the whole fabric of Judaism was
built, had been abolished, and succeeded by the chris-
tian dispensation, and thus to prevail on tliem to "stand
fast in the liberty wlierewith Christ had made them
free.'' On the whole, it is very evident that the new
covenant, here mentioned, was not new, with respect
to the Abrahamic covenant, as though it were oppos.
cd to, or radically different from that covenant, but
new with respect to the Sinai covenant, and opposed
to that. The covenant God made with the Jews at
-<Sinai, was a totally distinct thing from that wliich
He had previously made with their fatlier Abraham-

131

Neither <1i(l the Sinai covenant annul the Abraharaic*
Hence, says St. Paul, Gal. iii. 17 : " And this I say>
that the covenant, that was confirmed before of God
in Christ, the law, which was four hundred and thirty
years after, cannot disannul, that it should make the
promise of none effect." The conclusion of the whole
matter is, that the passage before us, affords not the
least evidence that the Abrahamic covenant has ever
been abolished. That covenant still continues, and
will continue until its capital and glorious proraise>
'* in thee shall all families, all nations be blessed/'
shall be fulfilled.

3 Further — to explain this new covenant, it should
be observed, tliat one thing, and one great thing, meant
by it, is the renovation of the hearts of men, by the
Holy Spirit. The scriptures use the word covenant
in various senses. Sometimes they mean by it, an
absolute promise, as in Dent. iv. 13 — sometimes a pi-
ous resolution, as in Job, xxxi. 1 — -sometimes a mu-
tual agreement, Mai. ii. 14 — and sometimes the spir-
itual regeneration. And that this last is meant, among
other things, in the scripture before us, is evident from
the following words, manifestly designed as explaua,
tory of the nature of this covenant, viz. " For this is
the covenant that I will make with the house of Israel,
after those days, saith the Lord ; I will put ray lawg
tiito theiv mhuh and write them in their hearts ; and
I will be to them a Ood, and they shall be to me a
people.''

Once more — the time to which this glorious promise
has principal n'«!j)ect, is evidently yet futtire. Thus
much we must believe, whether the phrases, " house
«f Israel, and bouse of Judah," be understood as de-

13g

noting ^' Israel aftei* the flesh/' or the true Israel and
Judah. For verily the time has never yet come,
when it has been unnecessary for one man to teach his
neighbor, and another man his brother, saying, ^'know
the Lord" : nor has the glorious day ever yet arrived,
among either Jews or Gentiles, (though we believe it
surely will,) when they " have all known the Lord
from the least to the greatest."

Chap. x. 29. " Of how much sorer punishment,
suppose ye, shall he be thought worthy, who hath
trodden under foot the Son of God, and hath counted
the blood of the covenant, wherewith he was sanctified,
an unholy thing, and hath done despite unto the spir-
it of grace?" — The only clause in this verse on which
I shall now particularly remark, is the following, viz.
*^ wherewith he was sanctified." The question is,
who is meant by the pronoun he, in this place ? An.
swer — Jesus Christ is probably meant. The rules
of syntax seem to require, or at least to favor, this
construction ; for the Son of God is the nearest ante-
cedent. Bat is it proper to say, that Jesus Christ was
sanctified ? In reply, it must be observed, that the
original word, translated sanctified, is used in the
scriptures in two senses. Both hadash in the He-
brew, and AGiAzo in the Greek, signify sometimes to
make holy, in the spiritual sense of the expression —
sometimes to devote, dedicate, or consecrate to some
religious or important purpose. In the first mention-
ed sense it cannot, with truth, be said that our Lord
was sanctified ; for the saying so would manifestly
imply, that previously to such sanctification, (by the
Wood of the covenant,) he was unholy and sinful — a

133

sentiment utterly repugnant to the scriptures, wkicb
characterize him as holy, harmless, undefiled, and
separate from sinners, and as knowing no sin. But
in the last mentioned sense our Lord was sanctified ;
i. e. he was devoted, consecrated to God in the media-
torial work. He was called a Nazarene ; and al-
though his enemies applied this epithet to him re-
proachfully, yet, (as was the case with the inscription
on the cross,) the Holy Ghost designed it as signifi-
cant and charactcristical : for in the true sense of the
word, our Saviour was a Nazarite — separated not
only from sin, but also from all such employments as,
though lawful, and honorable, and useful, were not of
a sacred character, and devoted exclusively to the
work which the Father had " given him to do."
Hence, his language to the Jews, (John x. 36,) ^^ Say
ye of him, whom the Father hath aanctified, and sent
into the world," &c. Hence, his remark in his inter-
cessory prayer, " And for their sakes I sanctify my-
self." liut if the pronoun he, in this verse, should
be supposed to mean a mere man, and of course an
apostate from Christianity, still on account of the two-
fold sense in which the word sanctify is used, it will
be very difiicult to educe from hence any substantial
argument against the preservation and final persever-
ance of the saints.

Chap. xi. 4. ^* By faith Abel off'ered unto God
a more excellent sacrifice than Cain, by which he
obtained witness that he was righteous, God testify-
ing of his gifts." — The word here translated *• more
excellent," signifies merely more, it being in the com-
parative degree from the word polus, much. The

134r

passage then^ exactly translated, would run thus —
' By faith Abel offered unto God more, or more of a
sacrifice, than Cain.' True, Abel's sacrifice was
more excellent than Cain's : but the apostle seems to
have meant something more definite, than what is ex-
pressed by the general ])hrase, "more excellent." He
meant that Abel's oblation, partook more of the na-
ture of a 'proper sacrifice, than Cain's. Additional
proof, that such was his meaning, will appear from
attending to the history of the affair as recorded,
Gen. iv. 3 — 5 : " And in process of time it came to
pass, that Cain brought of the fruit of the ground an
offering unto the Lord. And Abel, he also brought
of the firstlings of his flock, and of the fat thereof.
And the Lord liad respect unto Abel, and to his offer-
ing. But unto Cain, and to his offering. He Iiad not
respect. And Cain was very wroth, and liis counte,
nance fell." You see then, that Cain's oblation was
vegetable ; — Abel's was animal, and hence, possessed
a more exact resemblance than Cain's, to that great
and efficacious sacrifice, which Jesus Christ after,
wards made of himself, when he " died the just for
the unjust, and bore our sins in his own body, on the
tree." The matter therefore, of Abel's oblation, made
it more the nature of a proper sacrifice, than Cain's :
so also, did the manner in which it was presented ;
for *• hy faith Abel offered his sacrifice :" but not so
did Cain — 'Mie was of tliat wicked one." 1 John,
iii. 13.

Chap. xi. 6. " But without faith it is impossible
to please Him," &c. — This scripture needs to be eur
forced, far more than to be explained. It may, how-

135

ever, be properly observed, that the faith, here spoken
of, means directly faith in God, as is evident from the
immediately subsequent w ords — " for he that cometh
to God^ must believe that he is," &c.

Chap. xii. i, 9. "AVherefore, seeing wc also arc
compassed about with so 2;reat a cloud of m itnesses^
let us lay aside every weight, and the sin which doth
80 easily beset us, and let us run with patience the
race that is set before us, looking unto Jesus, the au-
thor and finisher of our laith.'' — The connective word,
"wherefore," plainly shows that these verses arc a
kind of inference from the preceding chapter, and that
of course, by the great cloud of witnesses, we are to
understand the ancient worthies there enumerated — a
plain proof, by the way, of a separate state ; of a state
of existence after death. Uut what arc we to under-
stand by ^* the sin which so easily besets iis'^ ? Some
understand thereby, some constitutional sin, as it is
called ; i. e. some infirmity or predominant sinful pro-
pensity peculiar to individuals, and occasioned by the
peculiar temperament of their minds or bodies, or of
both. Such propensity is supposed to be in some, the
irascible ; in some, the covetous ; in some, the sensual,
&c. Now that every christian and every man has
some'besetting sin in this sense of the terms, must be
admitted. It seems, however, that this could not be
what the apostle intended by the phrase in this place:
for the same easily besetting sin he mentions, is rep-
resented as besetting at the same time, all the Hebrew
christians, and himself among the rest. But such
constitutional sin as has been mentioned, is peculiar
to individuals. At least, it would be very absurd to

130

suppose that precisely the same constitatioual infirmi-
ty could be attached to a whole community, consist-
ing of many hundreds or thousands, among whom
must exist and appear a vast variety, with respect to
constitutional temperament of both mind and body. —
Unbelief, particularly, as including the danger of
final apostacy, appears to have been what the apostle
meant by this sin. For this is, in fact, the sin which
easily besets all christians. Mark xvi. 1+; Luke
xvii. 5 ; Heb. iii. IS. Further, from the connexion
and from the general scope of the apostle, it is mani-
fest that this sin is directly opposed, both to the virtue
which had been so accurately defined and so highly
celebrated in the preceding chapter, which was faith, j
and also to the duty immediately urged, viz, "looking *
unto Jesus" — which also is faith. Hence arises aux-
iliary evidence that the sin itself is unbelief, as above
explained. — Before we leave this subject, it is natural
to reflect — what a solemn and energetic motive to ac-
tivity and diligence in running the christian race, is
here set before us ! There is evidently, throughout
the whole of this first verse, an allusion to such races
as were performed at the Olympic and other ancient
games. See the note on 1 Cor. ix. 24 — S6. We
also, like those runners, are surrounded by a great
cloud of witnesses, perhaps by the spirits of some
of our near departed relatives and friends, as specta-
tors of our race. liike them ive must lay aside and
throw away every thing which would retard our
progress — such as our sins, worldly cares, &c. and as
theij pressed forward toward the mark, having their
eyes constantly fixed on the gOal — the end of theii'
race, so must we press forward, looking constantly

unto Jesus, or, as the original exactly imports, look-
ing oif — i. e. looking intensely, looking off from every
created object, unto Jesus, who is not only the author^
but perfecter of our faith : and still proclaims, " be
thou faithful unto death, and I will give thee a crown
of life.'' Rev. ii. 10.

Chap. xii. I7. ^'For ye know how that after-
ward, when he would have inherited the blessing, he
was rejected : for he found no place of repentance^
though he sought it carefully with tears.'' — The ques-
tion is, what is meant by the pronoun it in this verse?
To what does it refer — to the blessing, or to repen-
tance ? In other words, what was it which £sau so
earnestly sought, but could not find ? I answer — re-
pentance. This appears from the very structure of
the sentence. For the first clause of this verse, is
wholly distinct from the last, and is accordingly sep-
arated from it, in our bibles, by a colon ; and of course,
as METANOiAS (repentance) is the nearest, so it is the
only proper antecedent to the pronoun auteen (it).
Repentance then, was the object which Esau could not
find ; no, not " although he sought it carefully with
tears." But how can this be consistent with such
scriptures as these : ^' Ask, and ye shall receive ; seek,
and ye shall find ; knock, and it shall be opened un-
to you : for every one that asketh, receiveth ; and he
that seeketh, findeth ; and to him that knocketh, it
shall be opened." ? Mat. vii. 7> 8. In reply, it must
be observed, that the repentance Esau sought, was
repentance not in himself, but in his father ; and that,
as sought for in his father, it was not of an evangelical,
but wholly of a worldly nature. But to understand

138

this matter fully, we must go back to the history to
which this passage refers. Gen. xxvii. 34 — 39 :
'^ And when Esau heard the words of his father, (i. e.
his declaration that he had blessed Jacob, and that
he should be blessed,) he cried with a great and ex-
ceeding bitter cry, and said unto his father, bless me,
even me also, my father. And he (Isaac) said, thy
brother came with subtil ty, and hath taken away thy
ble«sing. And he (Esau) said, is not he rightly nam-
ed Jacob? for he hath supplanted me these two times :
he took away my birthright, and beliold now he hath
taketi away my blessing. And he said hast thou not
reserved a blessing for me ? And Isaac answered and
Said unto Esau, behold I have made him thy lord, and
all his brethren have I given unto him for servants,
and with corn and wine have I sustained him, and
what shall I do now unto thee, my son ? And Esau
said unto his father, hast thou but one blessing my
father? bless me, even me, also, my father. And
Esau lifted up his voice and wept." — How earnest
was the son ; but how inflexible the father ! Esau
sought repentance in his father's mind, but could not
find it, though he sought it carefully with tears. The
precise meaning of the word metanoia, is a change of
mind ; and the evident and sole meaning of this pas-
sage is, that Esau could not change his father's mind
with respect to the benediction. The patriarch had
already blessed Jacob, " yea, and he should be bles.
sed.'^

Chap. xii. S4. " — and to the blood of sprink-
ling, that speaketh better things than that of Abel." —
In many respects does the blood of Christ speak bet-

isd

ter things than that of Abel, but chiefly in this : the
latter crieth for vengeance, (Gen. iv. 10)— the former,
for mercy. Its language is, " Father forgive theui; for
they know not what they do."

14a

JAMES.

Chap. i. 13. " Let no man say, when he is tempt-
ed, I am tempted of Grod ; for God cannot be tempted
with evil, neither tempteth He any man.''— But how
can this text be reconciled with Gen. xxii. 1 : " And
it came to pass after these things, that God did tempt
Abraham" ? It must be acknowledged that the verb
translated tempi, tempteth, is the same in the Greek
New Testament, and in the Septuagint translation of
the Old ; the Greek verb in both cases corresponding
to the Hebrew nasah. But there is no contradiction
between these two texts ; for the same verb peirAzow,
is used sometimes in a good sense, sometimes in a bad
one. It is used in a good sense, John vi. 6 ; S Cor.
xiii. 5 ; Heb. xi. 17f It is used in a bad sense. Mat.
xvi. 1, and xxii. 18, 35 ; 1 Cor. x. 9 ; 1 Thess. iii. 5.
As used in the good sense, it signifies merely io prove,
to make trial of— but as used in the last, to solicit to
sin. The above remark sufficiently illustrates the true
meaning as well as the mutual consistency, of the two
passages in James and Genesis. When Moses says,
'^ God did tempt Abraham," he means simply — He
tried, proved him. When James says, " neither
tempteth He any man," he means — He doth not soli-
cit any one to sin. In this last sense, ^^ every man is
tempted when he is drawn away of his own lust and
enticed." Verse 14.

Chap. ii. 24. " Ye see then how that by works a
man is justified, and not by faith only." — So says St.
James : But Paul seems to speak quite differently ;

141

for he says, Rora. iii. 20 : " Therefore by the deeds
of the law there shall no flesh be justified in his sight" ;
and again still more definitely in verse S8 : " There-
fore we conclude, that a man is justified by faith with-
out the deeds of the law." Now on first inspection
it is evident, that either these two apostles expressly
contradict each other, or they must speak of different
Jeinds of justification. The latter is undoubtedly the
truth. St. Paul is speaking of justification before
God. His words are, " by the deeds of the law there
shall no flesh be justified in his sighty^ or as the ori-
ginal exactly imports, before Him. But James treats
of a somewhat different subject. His main object is
to show that true faith is not a fruitless principle — that
faith and works must and will go together, and that
whenever supposed faith is not accompanied with good
works, it is worthless, yea, is no faith. For thus he
speaketh : " What doth it profit, my brethren, tliough
a man say he hath faith and have not works ; can
faith save him ? If a brother or sister be naked and
destitute of daily food, and one of you say unto them,
depart in peace, be ye warmed and filled ; notwith-
standing ye give them not those things which are need-
ful to the body ; what doth it profit ? Even so faith,
if it have not works, is dead, being alone. Yea, a
man may say, thou hast faith, and I have works;
show me thy faith without thy works, and I will show
thee my faith by my works. Thou believest that
there is one God ; thou doest well : the devils (i. e.
the demons) also believe, and tremble- But wilt thou
know, O vain man, that faith without works is dead ?"
Verses 14 — 20. The doctrines of gratuitous justifi-
cation before God; and of salvation by mere sovereign

14a

grace, as taught by St. Paul, had beeu abused by
some in the apostolic age, (as well as in our own,) and^^
perverted to very bad purposes. See Rom. vi. 1 ;*
Jude, 4. Their language was to this purpose — * if
we are saved by grace, then works are unnecessary,
and we may live and act as we please.' Now it was
probably with a view to such abuse and perversion,
and effectually to prevent them in time to come, that
St. James became such a strenuous advocate for works.
On the whole, in the case before us, there is no con-
tradiction between these two apostles. Paul pleads
for the reality — James for the visibility. In short,
the former intends justification before God — the latter^
justification before men.

Chap. v. 16. " — The effectual fervent prayer
of a righteous man availeth much" — literally the
inwrought prayer, i. e. the prayer wrought in his soul
by the Holy Spirit. Though however, the original
word must express in this place, primarily and direct-
ly, not so much the exercises and agency of the crea-
ture in prayer, as divine influence producing such ex-
ercises and agency ; yet the former are also referred
to, viz. the personal earnestness of the righteous
man in prayer. Thus much, to be sure, appears from
the instance the apostle immediately mentions, the in-
stance of Elijah. " Elias was a man subject to like
passions as we are, and he prayed earnestly — prayed
with a prayer (an Hebrew idiom) that it might noj
rain,'' &c. — Have we ever prayed in this manner ?

143

I. PETER.

Chap. i. 5. " Who are kept by the power of God
through faith unto salvation." — PhrouroumenouS;
translated kejd, is properly a military, or rather a mar-
tial term, and signifies kept as in a garrison, A cir-
cumstance this, showing in a very impressive manner,
how strongly believers are fortified in their strong
holdf the Lord Jesus. They are kejit or garrisoned
by the power of God through faith unto salvation. —
How does the expression guard against presumption
on the one hand, and indolence on the other ! We
must not presume on ** our own power or holiness,"
as though they were sufficient to keep us. No — it is
by the power of God that we are kept. But what
shall we say then — that there is nothing for us to do ?
Far be it that we should say or think so. We must
believe, must use the means, must work out our own
salvation, and give all diligence for this purpose. In
short, divine power is the efficient, our own diligence
the instrumental, cause, of our christian preserva-
tion, and final perseverance. And what God hath join-
ed together, let not man presume to put asunder.

Chap. iii. i9, 20. "By which also he went and
preached unto the spirits in prison ; which sometime
were disobedient, when once the long-suffering of God
waited in the days of Noah, while the ark was a pre-
paring, wherein few, that is, eight souls, were saved
by water." — From this scripture, some have inferred
that our Saviour, after his crucifixion, actually went
to the regions of the damned, and there preached the

144

gospel, and offered salvation. And this sentiment bae
been supposed to derive yet further countenance, from
the noted passage in Ps. xvi. 10 ; which by St. Pe-
ter, Acts ii. 31, Is expressly applied to Jesus Christ.
JBut for the true meaning of Acts ii. 31, see the crit-
icism on that verse (in page 42) ; where it was shown
that the word there translated hell, signifies not the re-
gion of torment, but the grave, the state of the dead. To
hell — the place of torment, our Saviour never went.
Neither does the text, now under consideration, aiford
the least evidence that he did. It is not said, he went
to the prison of those spirits ; but that he went, or rather
preached to the spirits in prison. Besides, the word here
rendered preached, is not that which signifies, by way of
eminence, to preach the gospel, or to declare the glad
tidings. The original word signifies, merely, to pub-
lish, to proclaim as an herald, or public crier. And
although it is in the scriptures frequently applied to
the gospel, to denote the publication of that ; yet, it is
by no means restricted to that application, but is
equally applicable to evil as to good, to happiness as
to misery. See the notes on Mark iii. 15. There- 1
fore, even on the absurd supposition, that Christ was
employed, during the interval of time between his
death and resurrection, in an embassy to those in.
carcerated spirits, it would not follow that he certain-
ly published the gospel to them — that he declared to
them the good news, the glad tidings. But his pub-
lishing, his preaching, might have been only a renewed
annunciation, that * there remained no more a sacrifice
for their sins ; but a certain fearful looking for of
judgment, and fiery indignation, which should devour
them as adversaries.' Heb. x. S6, 27^

145

But it is time to shew positively, what the real
meaning of this scripture is. And for this purpose
it must be observed, that the spirits here mentioned^
are evidently the spirits — the souls of Noah's con-
temporaries : for they are said to have been disobedi^
ent when once the long-suffering of God waited in
the days of J^Toah. But surely this was impossible,
unless they then existed. And whereas it is said
these spirits were (or are) in prison, (for the original
will authorise either construction.) this imports that
they were, i. e. when St. Peter wrote, as well as that
they are now in the prison of torment. To those spir-
its, souls, or persons, while they were on earth, Christ
by his spirit, preached through, or by meanil of his
servant Noah ; i. e. he sent Noah to preach to his
contemporaries, the wicked inhabitants of the old
world — to pulilish, proclaim to them, the impending
judgments of Jehovah, especially the tremendous
judgment of a general deluge, which, unless they
should seasonably repent, would soon come, overtop
the highest mountains, and utterly exterminate all
that guilty generation from off the face of the earth-
Such appears to be the true and the sole meaning of
the above passage.

146

11. PETER.

Chap. ii. 1. ^^ But there were false prophets also
among the people, even as there shall be false teach-
ers among you, who privily shall bring in damnable
heresies, even denying the Lord that bought them." —
The words translated damnable heresies, are aireseis
APOLEiAS, signifying, literally, heresies of destruc-
tion, i. e. destructive heresies. Of these, only
one is here specified, viz. *^ denying the Lord that
bought them." This implies not only a practical
disobedience to his authority, but also, and most di-
rectly, a denial of his divinity — of his true character.
And surely " he that hath an ear, should hear what
the Spirit here saith to the churches." This warning
is as appropriate and as necessary to be regarded
now, as it was in the apostolic age. For how many
false teachers are there now among the people, who
introduce destructive heresies, and particularly the
one just mentioned ; teachers who deny the Lord that
bought them — who deny his divinity — who assert
tJiat he was a mere man, or at most a mere creature —
and who do this and such like things -privily, not let-
ting their real sentiments be known at first, nor until
by artful management they shall have prepared the
way for their probable ultimate triumph ! But how
dreadful will be the end of such teachers, and of
their deluded followers ! They "bring on themselves
swift destructions."

147

I. JOHN.

Chap. i. 7. *^ If we walk in the light as He is in
the light, we have fellowship one with another." — On
this passage, I shall make only one remark, and that
not so much critical as practical. It is this : that in
order to enjoy fellowship with our christian brethren,
it is absolutely necessary that we should walk in the
light ourselves ; should live near to God, especially
in the performance of secret duties. Our hearts must
be right toward Him and His truth, in order that they
may be rigfit toward, and with, our brethren.

Chap. iii. 9. " Whosoever is born of God, doth
not commit sin ; for his seed remaineth in him : and
he cannot sin, because he is born of God." — It is cer-
tain that this passage must be understood with some
qualification : otherwise, St. John would expressly
contradict otiier inspired writers, as well as the testi-
mony of universal observation and experience. Yea,
more — he would expressly contradict himself. For
this same apostle says, (ch. i. 8,) " if we say that we
have no sin, we deceive ourselves, and the truth is not
in us." The word potei, which is here translated
commit, may be translated, and must here mean, work.
Thus : * Whosoever is born of God, doth not work
sin' — i. e. doth not make a business of it, doth not
practise sin, doth not sin allowedly and habitually as
others do. The reason is, " his seed remaineth in
him" — that seed of divine truth and grace, which is
incorruptible — that principle of life and vigor which
is always in his soul, and always operative in couu-

148

teracting sinful exercises, and in exciting bim to those
which are good. Neither, for this reason, and because
he is truly born of God, can he sin, viz. as others do ;
that is; it is morally impossible that he should.

14«

JUDE.

Verse 9. "Yet Michael the archangel, when con-
tending with the devil, (he disputed about the body of
Moses,) durst not bring against him a railing accusa-
tion, but said, the Lord rebuke thee." — The only par-
ticular in this verse, of which I shall attempt an ex-
planation, or which, indeed, appears necessary to be
explained, is that which relates to Michael's dispute
and contention with the devil, about the body of Mo-
ses. By the body of Moses, is probably meant, his
dead body — his corpse. We read in Deut. xxxiv. 5,
6 : "So Moses, the servant of the Lord, died there,
in the land of Moab, according to the word of the
Lord. And He buried him in a valley in the land of
Moab, over against Beth-Peor : but no man knoweth
of his sepulchre unto this day." The Lord then buri^
ed Moses, but probably through the instrumentality of
Michael the archangel. The reason for this extraor-
dinary burial of Moses' body, and for its subsequent
concealment, is not revealed. It is supposed, howev-
er, to have been as follows, viz;, that the archangel
perceived that if the Israelites had buried him, and had
of course known the place of his sepulchre, they
would afterwards have dug up his body, and used it
for idolatrous purposes. The devil is supposed to
have known all this, as well as Michael. Hence, he
endeavors to get possession of the body. In the mean
time, however, Michael interposes, resists the devil,
and frustrates his sacrilegious purposes. Such mutu-
al contest between Michael and the devil, is supposed
to be the thing intended ux this verse. The above ap-:

100

pears by far the most satisfactory interpretation, es-
pecially, when we consider the fact, that the devil's po-
licy has always been to promote the above mentioned
species of idolatry. And alas! in this he has been too
successful, as appears, particularly, in the Romish
Church, where worship of demons, of saints and im-
ages, has been^ and still is so general.

151

REVELATION.

Chap. iv. 6. " And before the throne was a sea
of glass like unto crystal : and in the midst of the
throne, and round about the throne, were four beasts
full of eyes before and hehind." — The word beast, in
our language, properly denotes a brute, an irrational
animal ; of course a mere agent, not a moral agent of
any kind. In this sense, also, the word is understood
by common people. Hence the difficulty of their un-
derstanding what St. John means in his representation
of these four beasts, as round about the throne of
God, and as there uniting with the twenty-four elders
in their celestial praises. Can beasts, say they, be in
heaven ? For the information then of common readers,
it should be observed, that although in A. D. 1613,
when the present Engljsh version of the bible was
published, the term beasts, as it was then understood^
might have have correctly expressed the import of
the original word, (zowa.) this is not the case now.
The word means, precisely, livivg creatures. And
though the word itself is generic, and may mean liv-
ing creatures of any description, and does, in fact,
sometimes denote dumb creatures, brutes, as in Heb.
xiii. 11 ; S Pet. ii. 12 ; yet, in this passage, it must
signify intelligent and holy creatures only ; for surely
none but such can be round about the throne of Je-
hovah.

Chap. xi. 1 — 14. "And there was given me a reed
like unto a rod : and the angel stood, saying, rise, and
measure the temple of God, and the altar, and them

153

that worship therein. But the court which is without
the teraple leave out, and measure it not ; for it is giv-
en unto the Gentiles ; and the holy city shall they
tread under foot forty and two months. And I will
give power unto my two witnesses, and they shall
prophecy a thousand two hundred and threescore days^
clothed in sackcloth. These are the two olive-trees,
and the two candlesticks, standing before the God of
the earth. And if any man will hurt them, fire pro-
ceedeth out of their mouth, and devoureth their ene-
mies; and if any man will hurt them, he must in this
manner be killed. These have power to shut heaven,
that it rain not in the days of their prophecy : and
have power over waters to turn them to blood, and
to smite the earth with all plagues, as often as they
will. And when they shall have finished their testi-
mony, the beast that ascendeth out of the bottomless
pit shall make war against them, and shall overcome
them, and kill them. And their dead bodies shall lie
in the street of the great city, which spiritually is call-
ed Sodom and Egypt, where also our Lord was cruci-
fied. And they of the people, and kindreds, and
tongues, and nations, shall see their dead bodies three
days and an half, and shall not suffer their dead bod-
ies to be put in graves. And they that dwell upon the
earth shall rejoice over them, and make merry, and
shall send gifts one to another ; because these two
prophets tormented them that dwelt on the earth.
And after three days and an half the Spirit of life
from God entered into them, and they stood upon their
feet ; and great fear fell upon them which saw them.
And they heard a great voice from heaven saying un-
to them. Come up hither. And they ascended up to

153

heaven in a cloud ; and their enemies beheld them.
And the same hour was there a great earthquake, and
the tenth part of the city fell, and in the earthquake
were slain of men seven thousand : and the remnant were
aifrightcd and gave glory to the God of heaven." — As
the above paragraph is more determinate with respect
to meaning and application, than many other parts of
the apocalypse, and discloses many most important
events in ecclesiastical history, a part of which have
already taken place, it is for these reasons considered
as proper for insertion in this work.

A reed having been given to the apostle, he was di-
rected therewith to measure the temple of God and the
altar, and them that worshipped therein. By the tem-
ple of God and the altar, are meant the places where
spiritual worship was performed ; and, by them that
worshipped therein, those who really performed such
worship. The court without the temple, (verse 2,)
signifies nominal christians, formal professors — this
court being given to the Gentiles, denotes that such
professors would be so much under the influence of the
maxims, policy, and power, of the surrounding ungodly
world, as to be thereby greatly " corrupted from the
simplicity which is in Christ" ; and these Gentiles
treading the holy city under foot forty-two months, ex-
hibits the duration of the Papal tyranny, and of the
depression of the true religion. It is said, (verse 3,)
" And I will give power unto my two witnesses, and
they shall prophecy a thousand two hundred and three-
score days clothed in sackcloth." These two wit-
nesses cannot mean two individuals, because these
same two witnesses are represented as prophecying
through the entire duration of the apostacy, i. e. dur*

154

i'ng the whole 1S60 clays. For these 1S60 days are
ma,mfest\y prophetical days, i. e. so many literal years,
(according to the computation in Num. xiv. 34 — "for-
ty days, each day for a year,") and denote, of course,
a duration the same with that of the 4S months : for
43 multiplied by 30, the average number of days in a
month yield a product of 1260. But it is very absurd
to suppose that two individuals should prophecy for
such a great length of time ; because never, not even
in the antediluvian age, have men lived so long. The
most probable opinion is, that a definite number is
here used for an indefinite^ and a sufficient one, two
or three having been the number specified under the
law, (Deut. xix. 15,) and under the gospel too, (2 Cor.
xiii. 1,) as necessary and sufficient for the confirma-
tion of any testimony, or for the establishment of any
matter of fact. By these two witnesses prophecyiv^^
is meant not their predicting future events, but their
expounding scripture, as the word is frequently used
in 1 Cor. ch. xiv. — their instructing the people, and
particularly their bearing testimony against the corrup-
tions and wickedness of that period. The general
meaning of this verse appears to be, that during the
entire continuance of that nominally christian, but yet
really anti -christian, power, a competent number of
witnesses would be raised up to protest against its
enormities, as in the sequel we shall see, has hitherto
been the case. — These two witnesses are said, (verse
4,) to be ^^ tlie two olive trees, and the two candle
sticks, standing before the God of the earth." These
appellations, as applied to them, denote that they are
precious in the sight of God, as were Joshua and Ze
rubbabel of old, (Zech. iv. 11,) and are established to

tts§

preserve tlie pure light of truth, and to diffuse its ir-
radiating hearas among a henightcd world. If any
should hurt these witnesses, (verse 5,) the signal ven-
geance of Jehovah would surely overtake him for so
doing. These witnesses are said (verse 6,) to " have
power to shut heaven, that it should not rain in the
days of their prophecy" ; by which is probably meaut,
that through their instrumentality the rain of divine in-
fluences would be withholden from the apostate Papal
church. It is said, (verse 7?) " And when they shall
have finished their testimony, the beast that ascendetU
out of the bottomless pit shall make war with thera?
and shall overcome them and kill them.*' The word
TELESOSi, may be understood as meaning, ' when they
shall be about to finish' ; and as it may be thus trans-
lated, so in this place it should be : for as the exasper-
ation and violence of the beast against the witnesses
were evidently owing to their testimony , (see verse 10,)
so such exasperation and violence must have been,
principally, contemporaneous with the testimony itself.
Surely, when the cause ceaseth, the effect must cease
also. We read, (verse 8,) " And their dead bodies
shall lie in the street of that great city,'which spiritu-
ally is called Sodom and Egypt, where also our Lord
was crucified." By the great city, must be meant,
generally, the Roman empire, which is here by impli-
cation assimilated to Sodom and Egypt. Sodom was
distinguished for its lewdness, and Egypt for its cru-
elty ; and Papal Home has been similarly notorious
for its spiritual lewdness or idolatry, and for its reli-
gious cruelty. In that great city, i. e. in Judea, which
was then an integral part of the empire, our Lord was
literally crucified, and in that same city also, He has

156

been often spiritually wounded and crucified in the
house of his professed friends. The surrounding un-
godly world, beholding tiie witnesses already dead,
(verse 9, 10,) would be so far from being moved with
sympathy towards them, that they would even deny
them the customary and very reasonable privileges of
sepulture : yea, they would even ^^ rejoice over them,
and make merry, and send gifts one to another," to
testify their mutual congratulations. But behold,
*^ the triumphing of the wicked is short," for ^^ after
three days and an half, the Spirit of life, from God,
entered into them, and they stood upon their feet, and
great fear fell upon them that saw them" (verse 11).
The reason why three days are specified, may be, that
this is ordinarily the longest time a dead body will lie
without putrefying : and it may hereby be intimated,
that as at the close of this time, such a body is on the
very point of putrefaction and destruction, unless some
more than human means are immediately used for its
preservation, so it would be with these witnesses.
But man's extremity, especially the Church's ex-
tremity, is God's opportunity. At this most critical
time, " the Spirit of life, from God, enters into them,"
and they revive and prophecy again. Hence, by the
way, appears a complete confutation of the opinion of
some, viz. that the death of the witnesses, is to be
understood literally. For undoubtedly, their death,
and their resurrection, are analogous to each other. If
then their death was literal, their resurrection must
be so also. But how absurd would be such a con-
struction ! These witnesses then, ^^ heard a great
voice from heaven, saying, come up hither, and they
ascended up to heaven, in a cloud, and their enemies

167

beheld them," verse 13 ; i. e. they were not only ele
vated to a conspicuous and honorable station, but be-
come the objects of special divine protection — to the
amazement and mortification of their enemies. '•' And
the same hour (verse 13,) there was a great earthquake?
and the tenth part of the city fell, and in the earth-
quake were slain of men seven thousand, and the rem-
nant were affrighted, and gave glory to the God of heav-
en." This teaches us, that after the resurrection and
ascension of the witnesses, there would be a great
shaking and revolution among the apostate Papal
church — a tenth, or a considerable part of it would
immediately fall, i. e. secede from Papal jurisdiction,
and connexion, and receive the truth as it is in Jesus;
and the remainder would be so far "affrighted" by this
unexpected occurrence, that they would, in a sense,
" give glory to the God of heaven," or al least, cease from
open hostility and persecution, and acknowledge His
providence. In support of the above interpretation,
and particularly for the purpose of illustrating, in part,
the conflict between the beast and the witnesses,
some facts will be mentioned.

In about A. D. 320, pagan persecution ceased. Un-
der the reign of Constantine, the first christian empe-
ror, Christianity became the established religion of the
Roman empire. But alas ! the gold soon became
dim, and the most fine gold was soon changed. That
worldly ease and affluence which arose from gover-
mental protection, proved more injurious to the inter-
ests of vital godliness, than pagan persecution had ever
been. Ambition characterized the bishops, and dis-
soluteless of manners, the people. In A. D. 606, the
bishop of Rome, was by an imperial edict, constituted

158

universal bishop ; imd the saints then began to be de-
livered into his hand. In A. D. 7^7, a papal coun-
cil decreed the worsliip of images. Meanwhile, how-
ever, the witnesses appeared ; and in A. D. 794,
a council of 300 bishops condemned such worship.
In the eleventh century, the witnesses grew more
numerous, more bold, and more successful. The
most distinguished of them in that age, were the
Waldenses and the Albigenses. In the vallies of
Piedmont, they ^'^ kept the commandments of God
and the faith of Jesus.'' In A. ]). 1206, the inquisi-
tion, that horrid engine of popery, was established, and
these faithful witnesses first experienced its cruelties.
But neither by that, nor by any other papal cruelties,
or stratagems, was their ardor cooled, or their courage
abated* They still went on boldly, declaring ' that the
church of Rome had renounced the faith of Christ?
and was the whore of Babylon — that the fire of pur-
gatory, the sacrament of mass, the worship of saints,
&c. were inventions of satan.' Perceiving that the
ignorance, w^orldly-mindedness and dissoluteness of
the Papal clergy, had been the great means of the so
general prevalence of error and wickedness, and
wisely concluding, that for the restoration and preser-
vation of the " faith once delivered to the saints," a
pious and learned ministry was, under God, necessa-
ry — they soon turned their attention to this object.
Among other means used to attain it, was the follow-
ing : They required of their pastors, that before they
were ordained, " they should learn by heart all the
chapters of Matthew and John, all the canonical
epistles, and a good part of the writings of David,
Solomon and the prophets." In A. B. 1SS9, the

i5d

Papists fortid the use of the scriptures to the com-
mon people. The witnesses, however, soon arose to
frustrate the fatal edict. The Papal maxim, that
*' ignorance is the mother of devotion," they boldly
condemned, and declared and proved the indispensa-
ble necessity of a knowledge of the scriptures, not only
for ministers, but for the common people also. For
several hundred years there liad been no translation
of the Bible in use, beside the Latin Vulgate : and
as the Latin language itself w^as not well understood,
by most of the people, the necessity of the translation
of that blessed volume into other languages, and par-
ticularly into the PInglish, was very obvious. Ac-
cordingly, in about A. D. 1307, Wickliff translated
the New-Testament into English. And although for
reading it many suffered death ; though Wickliff^s
books, as well as his body, were burned by the Pa-
pists — the holy flame could not be quenched, nor
could the increasing progress of truth be arrested.
In the 15th century, ^ darkness eminently covered
the earth, and gross darkness the people :' yet even
then the Lord had his witnesses. The most dis-
tinguislied were John Huss and Jerome, of Prague,
who for receiving Wickliff 's books, and for zealously
propagating his sentiments, were burned to death by
order of the council of Constance. Then it was
that the cause of the witnesses appeared almost des^
perate. For a considerable time there was scarcely
any one *^ that moved the wing, or opened the mouthy
or peeped." Then eminently the witnesses were
slain, and their dead bodies lay in the street of the
great city, exposed to public view and contempt.
Then they that dwelt on tlie earth, the adherents to the

1150

beast, rejoiced, and sent gifts one to another, because
the prophets were dead. But shortly after — after, as
it were, three days and an half, ^^ the Spirit of life
from God," once more entered into the witnesses.
Soon appeared Luther, Melancthon, Calvin, and
others, through whose testimony a deadly blow was
given to the beast. And then, eminently, the witnesses
" ascended up to heaven in a cloud, and their enemies
beheld them/^ Then their fainting cause revived :
and as it was always honorable and glorious in the
eyes of the Lord, (being, indeed, his own cause,) so
now it began to be increasingly so in the eyes of men.
In vain were the reformers' books burned, and their
lives threatened. In spite of all the envy and wrath
of the beastf the light of the Refoimation soon spread
from Germany into most of the nations of Europe.
— This blessed light still shines ; and in spite of all
opposition, it will ^ shine more and more unto that
perfect day,' when, as we learn from verse 15, the
loud and symphonious voices of heaven shall proclaim,
" The kingdoms of this world are become the king-
doms of our Lord and of His Christ, and He shall
ipeign for ever and ever."

Chap. xx. 4, 5. ^^ And I saw thrones, and they
sat upon them, and judgment was given unto them :
and I saw the souls of them that were beheaded for
the witness of Jesus, and for the word of God, and
which had not worshipped the beast, neither his
image, neither had received his mark upon their fore-
heads, or in their hands, and they lived and reigned
with Christ a thousand years. But the rest of the
dead lived not again until the thousand years were fin-

ished. This is the first resurrection.'' — It has beeto
a very prevalent opinion among christians, tliat the
Church of Christ is to enjoy a period of hitlierto un-
parallelled prosperity. This period has been usually
styled the Millennium ; and has been supposed to be
predicted or referred to in several passages of scrip-
ture, but in none so clearly and fully as in the one now
under consideration. Hence, the interest christians
have so generally had in this scripture ; hence, their
solicitude to understand it ; and hence, the fre-
quent inquiries for this purpose, put to ministers and
others. On the subject of the first resurrection, as
connected with that of the Millennium, many persons
have been equally inquisitive. For this reason, and
because the subject itself is of very great importance,
and the illustration of it falls within the compass of
the present work, these verses will now be particu-
larly considered, and if possible, explained. And to
this end, it is necessary only to reply to the following
inquiries :

1. What is to be understood by the thousand years?

2. What by the saints reigning with Christ, during
these thousand years ? And,

3. What by the first resurrection ? We inquire
then,

1. What is to be understood by the thousand years,
i. e. how long a period of time is hereby intended ?
Now on this point, there have been three opinions.—
The first, and most prevalent, is that a thousand liter-
al or solar years are meant, each consisting, of course,
of three hundred and sixty-five days. But to this
opinion, the objection, and ajiparently a very weighty
one, is, that no where she iu the apocalypse is time

l-eckoned in this manner. In this book, various
chronological terms and phrases are used, such as haU
an hour, (ch. viii. 1) ; three days and a half, (ch. xi.
9) ; five months, (ch. ix. 5) ; an hour and a day and
a month and a year, (verse 15) ; forty and two months,
(ch. xi. 2) ; and 1260 days, (ch. xii. 6). In all these
instances, time is reckoned, not literally, but mystical-
ly. Hence, there is strong presumption, that the
thousand years also, are thus to be reckoned.

S. The next opinion is, that by the thousand years
are meant, a thousand prophetical years, i. e. three
hundred and sixty-five thousand years, as we reckon
years. The advocates for this opinion, allege in its
vindication, not only the fact above mentioned, rela-
tive to the manner of computing time in other parts of
this book, but also the circumstance that their inter-
pretation conveys a vastly grander idea of the future
reign of the Redeemer on earth, than does the literal
interpretation. It is very unreasonable, they say, to
suppose that the reign of Satan on earth, should be, on
the whole, so much superior to that of Christ, with res-
pect both to the number of its subjects, and its dura-
tion, as the literal scheme of interpretation makes it
to be.

3. The last opinion is, that the thousand years are
here used indefinitely ; i. e. that a definite and large
number, is here used to express an indefinite, and a
still larger one. This sentiment certainly appears
plausible from the fact, that numbers are frequently
thus used in other passages of scripture ; (see inter
alia, 1 Kings xix. 18 ; Rev. xiv. 1 ;) and is proba-
bly the true one.

Quest. S. What are we to understand by the saints

ids

reigning with Christ during these thousand years 5
But since the phrase of reigning with Christ, plainly
implies, that Clirist will, in some sense or other, reign
on earth during the Millennial prosperity of the
Churcli ; since also, there is a diversity of opinion
among ciiristians, with respect to the nature of that
reign ; i. e. whether Christ will reign in yerson, or
only by his spiritual influence : and since a right un-
derstanding of this matter, will help us to understand
what is meant by the saints themselves reigning with
Christ ; it becomes us to inquire, in what sense Clirist
will reign on earth during the thousand years. In
support of the opinion, that Christ will then appear
and reign in person, mucli reliance is by some, placed
on Zech. xiv. 4'. **And his feet shall stand in that
day upon the mount of Olives, which is before Jerusa-
lem on the east," &c. But a careful examination of
the context, must surely convince any candid inquirer
after truth, that it is very questionable, whether this
text lias any reference at all to the Millennium ; at
any rate, its primary and principal reference is not
sufficiently obvious to justify the above mentioned use
of tlie passage. And although the text under consid-
eration implies, as before observed, that Christ will,
in some sense, reign on earth during the latter-day-
glory of the Ciiurch ; yet it neither certifies nor inti-
mates in what sense this will be. On the whole, as
there are no arguments of any weiglit to prove that the
Redeemer will then reign on earth in person, so there
are substantial reasons against this opinion. For,

1. It would not be at all necessary, nor for the
comfort of his followers. It was not so formerly.
When our Saviour told his disciples that he was to

164

go bis way from them to Him that sent him, sorrow
filled their hearts. But what did he then say?
^^ Nevertheless, I tell you the truth, it is expedient
for you that I go away : for if I go not away, the Com-
forter will not come, but if I depart I will send him
unto you." Since, therefore, the Saviour's personal
residence on earth was not necessary for the happi-
ness of his people formerly, we may conclude it will
not be so in the Millennium. — Nor will it be necessary
for the general advancement of his kingdom. This
has been always accomplished, not by his personal
manifestation, but in consequence of the effusions of
his spirit, by his power and grace, as exercised in en-
lightening the minds, subduing the wills, and sanctify-
ing the hearts of the children of men,

3. Several texts of scripture seem to forbid the idea
that Christ will be on earth in his own proper person-
during the Millennium. See, among others, the fol-
lowing : Acts iii. 21. " Whom the heavens must re-
ceive until the times of the restitution of all things.'^
Until those times then, or until the great day of the
final judgment, Jesus Christ is to be retained in the
upper world. But if so, then obviously he cannot be
on earth during the thousand years, which are to pre-
cede that day. Heb. ix. 38 : ^'So Christ was once of-
fered to bear the sins of many : and unto them that
look for him shall he appear the second time^ without
sin, unto salvation." Hence, we learn that the ap-
pearing of Christ, at the last day, will be his second
appearing. His first appearing was in the days of his
flesh ; and as his final appearing to judge the world,
is to be his second appearing ; so his personal mani-
festation on earth during the Millennium is not of

course to be expected, i Thess. iv. 16 : " For the
Lord himself shall descend from heaven with a
shout, with the voice of tlie archangel, and the trump
of God.'" Hence, we learn, that on the commencement
of the great day, the Lord Jesus will descend from
heaven to earth ; which, on supposition that he were
already here, must appear not only unnecessary but
impossible. From these considerations, it appears
that Christ will not be oa earth personally during the
the Millennium, but that his reign will be only spirit-
ual, such as it now is. — The way is now prepared to
to show directly what is meant by the saints reigning
with Christ during the thousand years. Now the per-
sons here referred to, were evidently martyrs, such as
loved not their lives unto the death. Further, it is to be
particularly remembered, that only the souls of these
martyrs are mentioned as living and reigning with
Christ in the glorious days. In short, the import of
the expression is, that the spirit, the self-denial, the
zeal, the faithfulness of preceding martyrs, will revive
and reign in the people who will live in those happy
days, just as the soul, the spirit of Elijah, revived and
reigned in John the Baptist. To the

3d Quest, viz. What is meant by the first resurrec-
tion, the answer has been in substance anticipated. —
By it is meant not a literal but a spiritual resurrec-
tion. St. John does not say that he saw the hodieSf
but that he saw the souls of them that were beheaded
for the word of God, &c. and they lived and reign-
ed with Christ, &c. This therefore was what St.
John meant by the first resurrection. This passage
then should not be considered as synonymous with
1 Thess. iv. 16, as by some it is. When St. Paul

166

then says, ^^ the dead in Christ shall rise first/' he
means a literal resurrection, as must be evident from
the entire context. Accordingly, we find that in those
other parts of scripture, where the literal resurrection
is mentioned, the form of expression is such as conveys
the idea, that in the literal sense also, the saints shall
rise first. For when the resurrection of both the right-
eous and the wicked is mentioned, that of the righteous
Is commonly mentioned first. See Dan. xii. 3 ; John v.
S9 ; Acts xxiv. 15, &c. Indeed, it appears very proper
and suitable, that the dead in Christ should, in the literal
sense, rise first, chiefly because tliey are first. The
righteous is more excellent than his neighbor. It is
proper, therefore, that with respect to the resurrection,
as well as in all other things, he should have the visi-
ble pre-eminence over him. But though the priority
of the literal resurrection of the righteous, to that of the
wicked, sufficiently appears from other passages of
scripture, and is of course a truth, it is not f/ie truth
here intended by St. John. Additional evidence of
this appears from the very verse in which this first res-
urrection is mentioned, viz. " the rest of the dead lived
not again, until the thousand years were finished.''
But surely the accounts we have of the literal resur,
rection in other places, (see John v. S8, 29, &c.) for-
bid the supposition, that there w ill or can be such a
long interval of time as a thousand years between the
corporeal resurrection of the righteous and the wick-
ed. What an interesting subject — interesting to
christians, is that of the Millennium ! Our Redeemer
shall then *^ have dominion from sea to sea, and from
the river to the ends of the earth." And from accu,
rate computations^ relative to the one thousand two

hundred and sixty years, as well as from existing
events, particularly from the present aspects of Prov-
idence — and from the unparallelled means now used —
and efforts now made to spread the light of the gospel
— also, from the late, and present uncommon, and ve-
ry frequent revivals of religion, and reformations in so
many parts of Christendom ; it appears, (certainly we
are allowed to hope,) that the glorious day is not far
distant, yea, that it has already began to dawn. And
surely, it must be the fervent wish and prayer of eve-
ry well wisher to the human race. *^ Amen. Even
so, come. Lord Jesus."

ENP OF NOTES ON NEW TESTAMENT.

APPENDIX.

CONTAINING CRITICAL AND EXPLANATORY REMARKS,

OR SOME OIFriCULT PASSAGES

IN THE OLD TESTAMENT.

OJ\rthe exploits of the magicians of Egypt, record-
ed in Exodus, Chap, vii — xi. inclusive.

Miracles have always been considered by christians^
as exclusively the works of Jehovah. They are contra-
ry to, or rather aside from, the usual course of divme
operations ; and hence, it is reasonably concluded, that
they never have been, and never will be wrought, except
for the accomplishment of some very important pur-
pose. No purpose can well be conceived of, as more
important than proving the divine mission of a prophet^
and by consequence, the divine authority of his mes-
sage. And such has been supposed to have been the
purpose — the object aimed at in the miraculous opera-
tions of past ages. A formidable objection, however,
to the sufficiency of miracles for this purpose, has by
some, been considered as arising from the exploits of
the magicians of Kgypt. It is natural to remark, that
persons who make the above objection, must believe,
of course, that the magicians M'rought real miracles.
Their reasoning amounts to this — " That the magicians
wrought real miracles, (i. e, on the supposition that
Moses did,) appears from the circumstance, that to the
accounts of Moses' operations, it is subjoined^ ^ aud the

ifO

magicians did so with their enchantments.' Now if
the magicians wrought real miracles, then miracles
are no proof of the divine mission of a prophet : or, if
they are, the divine mission of these magicians is,
hence, proveahle, equally with that of Moses." — Such
an objection has frequently been started by infidels
and sceptics. And as it is one which directly strikes
at the authenticity of the holy scriptures, generally, it
is hence, very important to give it a patient examina-
tion. Did, then, these magicians work real miracles ?
— We must conclude they did not ,* because,

1. In the instance of the lice, brought forth by Mo-
ses, they acknowledged, " this is the finger of God/**
This acknowledgement implies that they could not^
and that they knew they could not, perform this mira-
cle. But if they had performed real miracles before,
jB^hy could they not now — especially, since there was
Ho more difficulty in this case than in the three others
before mentioned.

2. Pharaoh himself did not believe that the magi-
cians wrought real miracles. In every instance when
he wished divine judgments averted, he applied to
Moses, and not to his magicians. Now it is the dic-
tate of reason, and Pharaoh as a rational being must
have known, that the same power, or art, or agency,
which could bring judgments, could also remove them.
If, therefore, Pharaoh had believed that the magicians
had really wrought miracles, or brought those terrible
judgments on him, and on his people, it is strange that
he did not sometimes apply to them for the removal
of those judgments. And the wonder on this subject
increases, when we consider his peculiar pride, his
cvontempt of the God of Israel, and attachment to his

i7i

•Wn idolatry — principles which must have effectually
prevented his application to Moses or to Moses' God,
for any thing, unless in the very greatest extremity,
and when all other resources failed. It seems, then|
that Pharaoh did not believe that his magicians pos-
sessed any miraculous power. And who could have
had a better opportunity, or more advantageous means
for forming a correct opinion about these men, than
he had ? But if their operations were not real mira-
cles, what were they ? Ans. They were mere artful
imitations of the miracles of Moses ; produced, it ig
probable, by tlie help of some diabolical agency. To
this conclusion, various circumstances seem necessari-
ly to lead ; as,

1. The original word translated enchantments, sig-
nifies charms, or jugglivg tricks , by which the senses
are deceived, and false appearances substituted for
true. See Parkhurst, on the word.

2. It should be remembered, that of the twelve mir-
acles performed by Moses, only three are mentioned
as having been imitated, or, if you choose, performed
by the magicians, viz. that of the rod, that of the
waters, and that of the frogs. With respect to the
two last, the magicians must have wrought on a much
smaller scale than Moses. For when Aaron stretch-
ed out his rod over the waters of Egypt, all the wa-
ters that were in the river were turned to blood."
Ex. vii. 20. Yea, if Jehovah's command to Aarou
(verse 19,) was obeyed, as doubtloss it was, the wa-
ters ill the streams, in the rivers, in the ponds, in the
pools, and even in the vessels of wood, and vessels of
stone, must have undergone the same transmutation.
What water then, could the magiciaiis have, on which

to perform their operations ? None, it seems, bat what
they digged for, or what was, in some way, artificial-
ly produced. The quantity of water they had to work
upon, must have been very small ; and naturalists as-
sert, that a small quantity of water may, by the efforts
of art, merely, be made to appear red like blood. In
the case of the frogs, the magicians could do but lit-
tle, because Aaron had already caused them to come
forth from the streams, from the rivers, and from the
ponds, and they had already covered the land of
Egypt. In both these cases, therefore, the magicians
must have wrought on a very small scale, and no more
remained to be done by them, than what might, prob-
ably, have been done by the help of magic alone.
We may add,

3. The magicians never led the way, but always
followed Moses in their operations. This circum-
stance is easily accounted for, in the supposition, that
their exploits were mere imitations of the miracles of
Moses, and at the same time appears utterly unac-
countable on any other hypothesis.

Chap. xi. 1. 2. "And the Lord said unto Moses,
speak now in the ears of the people, and let every man
borrow of his neighbor, and every woman of her neigh-
bor jewels of silver and jewels of gold.'^ — It has been
said that this command could not have been given by
Jehovah, as is here asserted, because the conduct
herein enjoined, would be so manifestly deceptive and
unjust. "The Israelites, says the objector, are here
■aid, to have received a command from Jehovah, to
borrow of their Egyptain neighbors, certain valuable
prnjiments, when they were qu. the very point of d^r

17»

parture from E:;ypt, and when, as appears from the
very face of the account, they had no design ever to
return the loan. Now all this is absolutely incredi-
ble. It is incredible that Jehovah, (if He be such a
Being as the scriptures represent Him, viz. " a just
God and without iniquity,") should have required of
His people the conduct here specified, which in the
then existing circumstances, would be notliing elsa
than extortion and deception." And it is probable
that many sincere and humble inquirers after truth^
have experienced difficulty, in their attempts to un-
derstand this passage, in any way perfectly satisfacto-
ry to themselves, on account of its apparent reflection
on the divine character. For the two-fold purpose,
therefore, of awswering the objector, and of satisfying
the humble inquirer, the following observations may
be useful. The verb yishalu (from shaal,) here
translated borrow, exactly means, and is commonly
translated ask, demand. Accordingly, in the Septua-
gint, and in the Latin Vulgate, versions of this text,
words synonymous with our word ask, are used. In
the former, it is aiteg, and in the latter, postulo.
The meaning, therefore, of this command of Jehovah,
was that the Israelites should ask or demand of their
Egyptian neighbors, jewels of silver and jewels of
gold. And that it was reasonable and right for them
so to do, and for Jehovah to require this of them,
will not be denied by any who properly reflects, that
the Israelites had long been under cruel bondage to
the Egyptians, and had done them many important
services, for which they had; as yet^ received no com-
pensation.

174

Chap, xxiii. 19. " Thou elialt not seethe a kid in
his mother's milk." — The curious reader naturally in-
quires for the reason of this prohibition. Had such
a barbarous practice ever existed among the Hebrews?
It does not appear that it ever had : but such vs^as, in
those days, the practice of the surrounding heathen
nations. After they had gathered in their fruits, they
took a kid, and boiled it in the milk of its dam?
and then in a magical vi^ay, besprinkled their trees^
fields, gardens, and orcliards, for the purpose of mak-
ing them more fruitful. Now Jehovah's direction to
the Jews was, " learn not the way of the heathen.'^
And it must have been principally for the purpose of
preventing this, and of continuing them a " peculiar
people^" that this prohibition was delivered.

17^

NUMBERS.

Chap. xxii. SO — 22. " And God came unto Ba-
laam by iii£;ht, and said unto bim. if tbe men come to
call upon tbee, rise up, and go with them ; but yet the
word that I shall say unto thee, that shall thou do.
And Balaam rose up in the morning, and saddled his
ass, and went with tire princes of Moab. And God's
anger was kindled because he went ; and the angel
of the Lord stood in the way for an adversary against
him." — These verses taken in connexion, appear at
first, hard to be understood, or rather reconciled.
They embrace three particulars. The first is, the
permission granted by God, to Balaam, on a certain
condition to go with the princes of Moab. The sec-
ond is, Balaam's actually going in consequence of
•Uiat permission. The third is, the Lord's being an-
gry with Balaam, '^ because he went." But why
should, or rather how could the Lord be angry with
Balaam, for doing that which He had expressly allow-
ed him to do ?

Ans. 1. Balaam appears not to have complied with
the condition on which his going with the princes of
Balak had been permitted. That condition was, "the
men's coming to call him." But, it seems, Balaam
did not wait for their call, but rose up in the morning,
and immediately went off with the princes of Moab.
It is probable that he called on them in the mornings
instead of waiting for their calling on him. But,

S. The motive with which Balaam went, was the
thing which principally constituted his guilt, and pro-
voked the anger of Jehovah. For, notwithstanding

£76

all Balaam's apparent conscientiousness, in asking
counsel of God with respect to the affair of going with
the princes of Moab, he was evidently a bad man, and
all the time wished to go ; and that not so much for
the purpose of injuring Israel, or gratifying Balak, as
for that of obtaining the reward. Hence, the apostle
Peter, speaking of certain profligate characters, says,
^' which have forsaken the right way, and gone astray,
following the way of Balaam, the son of Bosor, who
loved the wages ofunrighteausness.^' And hence, the
apostle Jude, speaking of similar persons, says, " Woe
unto them ! for they have gone in tlie way of Cain, and
ran greedily after the error of Balaam /or reward.^^
Though, therefore, we should suppose that the mattet
of Balaam's conduct, i. e. his going with the princes of
Moab, might have been agreeable enough to the divine
mind, yet the manner of it — the motive with which he
went — we must allow to have been very bad. This
distinction is by no means an unmeaning, or an unim-
portant one. Amaziah " did that which was right in
tlie sight of the Lord, but not with a perfect heart.''

JUDGES,

Chap. xi. 90, 31. " And Jephtliah vowed a vow
unto the Lord, and said, if thou shalt without fail de-
liver the children of Ammon into mine hands, then it
shall be, that whatsoever coraeth forth of the doors of
my house to meet me, when I return in peace from
the children of Ammon, shall surely be the Lord's,
and I will offer it up for a burnt offering." — The sub-
sequent verses of this chapter, are probably familiar
to most readers. Such of them, as have any concern
with Jephthah's vow, will be considered in their
place. The facts were these. The Ammonites in-
vaded the land and people of Israel. Jephthah sent
messengers to their king to know the reason of this
measure, and at the same time, to dissuade him from
proceeding further in hostility. " Howbeit the king of
the children of Amnion hearkened not unto the words
of Jephthah." When Jephthah perceived that war
with the Ammonites was inevitable, he resolutely pre-
pared for it ; but before he engaged therein, uttered
the vow which has just been mentioned. On his re-
turn to Mizpeh, behold, the first object that met him,
was his lovely daughter, an only child ! On seeing
her, the father was much agitated, and ^^ rent his
clothes, and said, alas, my daughter ! thou hast
brought me very low, and thou art one of them that
trouble me : for I have opened my mouth unto the
J>iord, and I cannot go back." His daughter under-
standing such phraseology as importing that her fath-
er had made a vow unto the Lord, and concluding al-
so from his pathetic exclamation, that such vow had

A a

178'

arome important reference to her, surrenders herself
to his disposal, with only this request, viz : that she
might go up and down upon the mountains for two
months^ to bewail her virginity. " And it came to
pass at the end of two months that she returned unto
her father, who did with her according to his vow
which he had vowed, and she knew no man.'' Now
all on this subject which needs any illustration, may
he embraced in this single enquiry : did Jephthah ac-
tually sacrifice his daughter, i. e. put her to death or
not ? It must be acknowledged, that the whole story
taken together, as it stands in our version, would nat-
urally lead the mere English reader to conclude that
he did : such accordingly appears to be in fact the gen-
eral conclusion. But to the justness of this conclu-
sion there are weighty objections. Consider,

1. The character of Jephthah. He was a native
Jew, and had from his childhood been brought up in
the Jewish religion, of which one prominent charac-
teristic, was an an absolute prohibition of all human
sacrifices. Further, he not only was of Israel, but be-
longed to the true Israel, for he is expressly mention-
ed in Heb. xi. 32, as one of those pre-eminent for
faith, " of whom the world was not worthy." In con-
sideration, therefore, of Jephthah's certain piety, and
acquaintance with the prohibitions of Judaism, it seems
almost incredible, that he should have ever seriously
thought of sacrificing his daughter. It should be re-
membered also, that between the time of his triumph-
ant return to Mizpeh, to that of the execution of his
vow, was an interim of two entire months. This
surely was a period long enough for him to deliber-
*ie on the subject. And if, in reflection on his vow

i79

aad ill recollection of his meaning and design^ when
he made it, he even felt assured that he then under-
stood it as the literal scheme of interpretation suppo'
ses ; still his reverential fear of God, his remembrance
of the peremptory prohibitions of the divine law relative
to human sacrifices, and his strong parental affection
towards his daughter, his only child, must have indu-
ced iiim to pause, and pause again, before he should
proceed to execute his orighial intention. As " the
priests' lips were to keep knowledge, and the people
were to seek the law at their mouths," so in this state
of necessary extieme perturbation of mind, Jephthah
would naturally apply to them for advice, what to do
in the pre..^ent crisis. And we may be sure that the
priest*, to whom it belonged to offer burnt offerings,
(f^v. XV. 30,) would neither themselves immolate his
daughter, nor give to him the least intimation that the
deed itself, abstractedly considered, could be, in any
case, justifiable. Their language to Jephthah in this
case, would probably have been to this effect : *' you
have herein been rash with your mouth, and your heart
has been hasty to utter such a vow before God ; and
hence, sin lieth at your door. But the sin consists in
the making of the vow, not in the non-fulfilment of it."
But whether Jepththah did thus apply to the priests,
and receive from them such instruction or not, he must
^ even of himself have judged what was right,' in this
case. His own mind could not have been so igno-
rant of the sacrificial laws of Jehovah, and of the sense
in which they were universally understood by his
countrymen, as to imagine that human sacrifices could
have been acceptable to Him, or even viewed by Him
otherwise than as to the last degree abominable. And

180

surely all bis pious and all his parental feelings must
have been vigorously opposed to such an human sacri-
fice as that now in question. In consideration therefore,
of Jepththah's character, and of the above mentioned
circumstances, it seems incredible that he could have
actually put his daughter to death.

2. Jephthah is no where in any other part of scrip-
ture, blamed for his treatment of his daughter ; a fact
utterly unaccountable on the supposition, that he put
her to death. Ahaz is blamed for having " made his
son pass through the fire, according to the abomination
of the heathen, whom the Lord cast out from before
the children of Israel.'^ 2 Kings xvi. 3. For a similar
practice the inhabitants of Jerusalem are also blamed.
Jer. xix. 5. But Jephthah is no where blamed for
sacrificing his daughter : which appears to be a strong
presumptive evidence that he never did so. But how
then is Jephthah's vow, with its execution, to be un-
derstood ? In reply, it may be observed, that the exact,
or at least, a perfeetly allowable translation of the
Hebrew w^ords haalitihu olah is, ^' I will offer Him,
1. e. to Him, (Jehovah,) a burnt oifering.'' For exam-
ples of a similar idiom in the Hebrew, let the follow-
ing passages, as they stand in the language, be care-
fully consulted, viz. Gen. xxxvii. 4 ; 2 Sam. xx. 5,
and XV. 4 ; Ezek. xxi. 32 ; 1 Kings xx. 9. Accord-
ing to the above translation, Jephthah's vow will con-
sist of two parts. The first is a promise that what-
soever, i. e. whatsoever person, should come forth out
of the doors of his house, to meet him on his return?
should surely be the Lord's. The second is, that he
would besides this, oifer to Jehovah a burnt offering.
In short, his own words will then stand thus : * And

181

it shall be that whatsoever cometh out from the
doors of my house, to meet me, when I returu in peac»
from the children of Aramon, shall surely be Jehovah's,
and I will ofler him, i. e. to Him, (Jehovah,) a burnt
offeruig.' It is easily seen, that according to this
rendering of the words, so far as the vow respected
his daughter, it consisted in a promise on the part of
Jephthah, to devote her exclusively, and forever, to
the service of God, just as Hannah devoted her sou
Samuel, before he was born. See 1 Sara. i. 2. Ae-
cordingly, it is believed, that Jephtliah did thus offer
his daughter as smoblation, though not as a sacrifice. —
The above interpretation is also contended for strenu-
ously by some able Hebrew critics, as being not only
admissible, but preferable to the common one. But^
<^ Prove all things, hold fast that which is good."

NOTE. — It must be acknowledged, that some difficulties attend
both interpretations. Tliose who believe that Jephthah actually
sacrificed his daughter, ground their faith on the following things :

1. The letter of the vow itself, as it stands in our translation ;
verse 51. — It has been already observed that the original may,
with perfect propriety, be rendered tlius : " I will offer Him, i. e»
to Him, (Jehovah) a burnt oflering."

2. The agitation of Jeplithah's mind when he saw his daughter ;
v^rse 35. — ^But such agitation may be, in a good degree, accoun-
ted for, on the supposition, that he knew his only daughter, his
only child, was to be forever secluded from him, and devoted to
the Lord, in a state of solitary and perpetual virginity — a state,
which was not only in general very reproachful among the Jews,
but (inasmuch as she was his only child, verse 34,) must, in her
case, effectually deprive him of all prospect and possibility of hav-
ing any posterity to bear up his name in Israel.

3. Her rwiuest for permission to bewail her virginity for two
months with ner companions ; verse 3f. — It has been said, that
if she was to be devoted by her father to the Lord, in perpet-
ual virginity, such a request would be unnecessary and absurd,
as on that supposition, she would have had an whole life to lament
it in. Ans. The very plu*aseology here used, seems rather to
cQpfirm the interpretation I have given. For observe — slie desired

188

II. SAMUEL.

Chap. xii. SI — 33. " Then said his servants un-
to him, what thing is this that thou hast done ? thou
didst fast and weep for tlie child while it was alive ;
but when the child was dead, thou didst rise and cat
bread. And he said, while the child was yet alive,
I fasted and wept : for I said, who can tell whether
God will be gracious to me, that the child may live ?
But now he is dead, wherefore should I fast? can
I bring him back again ? I shall go to him, but he
shall not return to me." — Without some knowledge
of oriental customs, it will be very difficult to enter
into the true spirit of these verses ; more especially to
understand the whole of the reason, or reasons, of the

liberty to bewail her virginity, not her approaching death. If she
knew that she was soon to be put to death by her father, why did she
not bewail her death also, as well as her virginity ^ AVill it be
said, that in her mind, and in the judgment of her countrymen, a
state of perpetual virginity was more to be lamented than death it-
self ; so that in consideration of the former, she, as it were, lost sight
of the latter ? If so, then the before mentioned agitation of Jeph-
thah's mind, may easily be accounted for, without supposing that
he put his daughter to death. Again — it may be observed, that
her desi^ in this request, might have been, to get some time for
society with her companions before her perpetual seclusion from
them, and for sociaf lamentation ; for she says, " let me alone two
months, that I may go up and down upon the mountains, and be-
wail my virginity, I and my fellows.^-

4. The custom of the daughters of Israel, lamenting the daugh-
ter of Jephthah four days in ayear. — To this it maybe replied,
that one of the meanings of the Hebrew word tannoth, or with
the prefix, letannoth, as appears from Buxtorf 's Lexicon, is in
Latin, covfabulari, i. e. in English, to talk with. It is remarkable,
that in Judges v. 11, this same verb is translated rehearse — " there
shall they rehearse the righteous acts of the Lord." Hence, the com-
. ment of Kimchi, the celebrated Jewish expositor, on this 40th verse.

188

askmishment expressed by the servants of Davids
at the conduct of their master on this occasion. From
Sir Jolin Chardin, as cited by Harraer, vol. 2. p. 495,
we learn, that " the practice of the east is to have a
relation of the deceased person to weep and mourn,
till, on the third or fourth day at farthest, the relations
and friends go to see him, cause him to eat, lead him
to a bath, and cause him fo put on new vestments, he
having before thrown himself on the ground." One
great reason, therefore, of the astonishment of Da-
vid's servants at his behaviour, appears to have risen
from the circumstance, that he did not observe the
common forms and ceremonies of mourning ; but im-
mediately after he heard of the child's death, arose
of himself from the earth, without waiting for his
friends to come and see him, and raise him up, and
perform towards him the various offices and ceremo-

is in these words : " ut scilicet amicis colloquils earn de virginitate
et statu vitae solitario consolarentur" ; in English, thus: " that in-
deed, witli their friendly discourse, they might comforther concern-
ing her vii^nity, and her solitary state of life." The Chalde<»
and R, Solomon, explain the above verb by " ad lamentandum,"
and immediately add, by way of comment, " nempe, super virgini-
tate ejus," in English, " to wit, on account of her virginity." —
Whence it is evident, that learned Jewish doctors, who must be
supposed to have understood their own language best, have con
sidered this verse as meaning, that the daughters of Israel went
four times in a year to converse with the daughter of Jephthah ; to
condole with her on account of her virginity and solitary state of life,
and to comfort her under it. But take the passage as it stands :
" the daughters of Israel went to lament the daughter of Jeph-
thah." The query is, what in her, or respecting her, did they la-
ment ? It is not said they lamented her death : and to say they
did, is to beg the question. They might have lamented only what
they and Jephthah's daughter had lamented before, viz,, her vir-

finitij ; verse 38. On me whole, though some difficulties attend
oth interpretations, as has been observed, that which has been
advocated above, appears to have the least.

•/

id4

iiies which, as appears from the preceding declara-
tions, were common in the east. — Again : common
readers may not perceive the ichole of the import of
verse 23 : " But now he is dead, wherefore should I
fast? can I bring him back again? I shall go to him?
but he will not return to me." Common people nat-
urally suppose, that the reason why David did not fas*
for the child, after it was actually dead, was, his per-
ceiving that the will of heaven was done — that the
child's slate, as it respected this world and the world to
come, was immutably fixed by the providence of God,
and that, of course, all his fasting and praying for
the continuation, or rather restoration of its life, would
be in vain. Such, unquestionably, was a reason, per-
haps the principal one, of his cessation from fasting :
but it appears there was another reason, also, for it.
Mairaonides says, " the Jews did not lament infants
who died before they were thirty days old." The
inquisitive reader naturally asks, why there was this
peculiarity in their practice relative to infants who
died under this tender age? The reply which ap-
pears most satisfactory is, that they believed such
infants were saved, and of course, happy.

Chap. xxiv. 1, S, 9, 10. " And again the anger
of the Lord was kindled against Israel, and He
moved David against them to say, go, number Israel
and Judah. For the king said to Joab, the captain of
the host, go now through all the tribes of Israel, from
Dan even to Beer-slieba, and number ye the people,
that I may know the number of the people. — And
Joab gave up the sum of the number of the people
unto the king : and there were in Israel eight hundred

185

thousand valiant men that drew the sword ; and tha
men of Judah were five hundred thousand men. And
David's heart smote him after that he had numhered.
the people. And David said unto the Lord, I have
sinned greatly in that 1 have done : and now, I be-
seech thee, O Lord, take away the iniquity of thy
servant ; for I have done very foolishly.'' — The
whole difficulty relative to these passages, consists in
understanding how David's numbering his people, could
be a sin. That David believed the act to be sinful,
is evident from his humble confession, and earnest peti-
tion for pardon, in verse 10; and thatitwasrca%sinfuly
and to an high degree so, is certain, from the awful judg-
ment of pestilence, which Jehovah brought upon
Israel for this very act, and by which sevenl^ tbou«
sand men were slain, (verse 15). But why should
David's numbering his people be such a great dn ?
Is it not proper for a ruler to know not only tlie gen-
eral circumstances, but also the populousness and
physical strength of the people, or nation, over which
he presides ? And particularly, if that nation be ex-
posed to frequent depredations and wars, from hostile
circumjacent nations, as the nation of Israel was ; is
it not proper, yea, necessary, that its king, or chief
magistrate, should know what is its military strength,
that he might know what would be its ability to con-
tend with them, in case of invasion ? Political wis-
dom would surely dictate the propriety and necessity
of such information : and why, in a moral sense,
should there be any thing wrong in using the means
necessary to obtain it ? We believe there is nothing
wrong, politically or morally, in taking a census of
the inhabitants of the United States* How then
Bb

186

(Joul^ David's numbering his people be such a sin ?—
To this it may be replied — The Lord had required?
that when the people were numbered, half a shekel
from each should be collected, for the service of the
sanctuary. But as no mention is made of such collec-
tion when David numbered the people, it is probable
it was omitted. Again, by an express command of Je-
hovah, the Levites were to be excepted in the num"
bering of the people. See Num. i. 48, 49. But from
the general order of David to Joab, and from the ac-
count we have of Joab's consequent proceedings, i^
seems probable that the Levites were included with
the rest in the general numeration. After all, David's
sin in this affair consisted principally in his pride,
Just as Hezekiah's did when he showed his treasures
to the messengers of the king of Babylon, (3 Kings xx.
13,) and as Nebuchadnezzar's did when he said, " Is
not this great Babylon, that I have built for the house
of the kingdom by the might of my power and for
the honor of my majesty" ? Dan. iv. 30. David's pride
and ambition, prompted him to count the numb<^rs
of his people, to ascertain what a great and warlike
nation it was, over which he presided, of whose pros-
perity he had been the principal instrument, and which
he was soon to leave to his successor. Such we must
suppose^ was the essence of David's sin in this affair.

Chap. xxiv. S4?. " And the king said unto Araunah,
Nay ; but 1 will surely buy it of thee at a price : nei.
ther will I offer burnt-offerings unto the Lord my God
of that which doth cost me nothing. So David bought
the threshing-floor and the oxen for fifty shekels of siL
ver.'^ — But ia the parallel place, in 1 Chron. xxi. 25,

187

it is said, " So David gave to Oman for the place six
hundred shekels of gold by weight." Is there not an
inconsistency or rather a contradiction, between these
two passages ? The infidel may exultingly pretend
there is ; and the superficial reader may not be able
to discern and expose the fallacy of the pretence. But
a moment's careful attention to these two texts, wil^
convince us that in meaning, they are perfectly con-
sistent. In the first cited passage, mention is made
only of the threshing floor, and the oxen ; for these,
it is said, David gave fifty shekels of silver. In the
last cited passage, the place is mentioned, which
must have comprehended much more than the mere
threshing floor and oxen. The place, probably^
included the entire tract of the mountain on which
tlie temple was afterwards built, togetuer with all
its appendages ; such as the house and buildings of
Oman ; the threshing instruments of wood ; and the
wheat for the burnt oifering. For the place thus ex-
tensive and comprehensive, David gave six hundred
shekels of gold. We see then, that if the two pas.
sages do not speak exactly the same thing, they do not
speak contrary things ; but are perfectly consistent
with each other.

188

L KINGS.

Chap. ii. 8, 9. '' And, behold, thou hast with
thee Sliimei, the son of Gera, a Benjamite of Bahiirim,
which enrsed me with a grievous curse in the day
when I went to Mahanaim : but he came down to
meet me at Jordan, and 1 sware to him by the Lord,
saying, I will not put thee to death by the sword.
Now therefore, hold him not guiltless ; for thou art a
wise man, and knowest what thou oughtest to do unto
him : but his hoai" head bring thou down to the grave
with blood." — As to the ninth verse, with which
only have I any direct concern at present, it is evident
that the middle clause of it, viz. "^ for thou art a wise
man. and knowest what thou oughtest to do unto him,^'
ought to be understood as a parenthesis. The promi-
nent subject of the verse is David's charge to Solo-
mon, respecting Shimei. The middle clause of the
verse is an apostroplic to Solomon, and has no con-
cern at all with the charge itself, otherwise than as it
declares Solomon's ability tu execute it. The charge
itself, therefore, is this — " Now therefore, hold him
not guiltless, but his hoar head bring thou down to
the grave with blood." But still a diificulty seems to
attend this passage as it stands in our version. That
David, the '^ man after God's own heart," who had,
in such an eminent degree, the spirit of the gospel, and
ol* rourse, the spirit of forgiveness — should command
Solomon to put Shimei to death, and that too after he
had expressly pardoned him, (3 Sam. xix. S3.) and
when he was al)out to '^go the way of all the earth,"
is indeed mysterious and perplexing. Hence, arises a

189

stumblins; block to the weak believer, and matter of
cavil and triumph to the captions infidel. Infidels
have always been ready enough to find fault with Da-
vid in other respects ; and if, in this also, he is so
greatly censurable as tliey suppose, he must, it seems,
merit a representation far diflferent from that which
christians and christian preachers usually give of
him. But let us attend more directly to the charge
itself : " Now therefore, hold him not guiltless, but
liis hoar head bring thou down to the grave with
blood" Tiie important remark relative to this verse,
is, that it may just as well be translated from the ori-
ginal thus : ^ Now therefore, hold him not guiltless,
nor his hoar head bring thou down to the grave with
blootl.' The Hebrew particle vau, which in our
version is rendered but, and whicii in that just given
is rendered nor, as occurring in the He])revv liible, is
used with no less than sixteen different shades of
meaning. Its first an<l most natural meaning corres-
ponds to the English conjunction and; but iT is used
in numerous and various other senses. The remark,
however, which has a direct bearing on the point now
before us, and may be instructive to all, as well as
interesting to the Hebrew student, is, that when the
particle vuu comes immediately after another^ and a
negative particle, (such as means in Knglish not, nei-
ther, n>r,J it also, very frequently, has a negative
meaning attached to it ; or, at least, extends the force
of the negative equally to the last member of the sen-
tence. A few examples may illustrate the truth of
this remark. 2 Sam. i. 21 : ** Ye mountains of Gil-
boa, let there lie no dew, neither let there be rain upon
you, nor fields of oiferings." The Hebrew particle

190

which is here prefixed to the word shedee, (fields) is
VAU. which is here justly translated nor, because it is
twice in the same Averse preceded by the negative par-
ticle al («of, or nor). — 1 Kings, xxii. 31 : "But the
king of Syria commanded his thirty and two captains?
that had rule over his chariots, saying, fight neither
with small nor great, save only with the king of Is-
rael." In this case, also, the Hebrew^ particle con-
nected with GADGL, (great) is vau, which the sense
evidently requires to be rendered nor, and which, ac-
cordingly, our trasislators have thus rendered. For
though the particle itself, simply and abstractedly con-
sidered, has a connective, rather than a disjunctive?
signification ; yet, when immediately preceded by a
negative particle, as in this case, it also has a negative
or prohibitory meaning attached to it. — Prov. xxx. 8 :
'^ Give me neither poverty nor riches." Here again
the particle connected with esher, (riches) is vau,
which our translators have rendered nor, for the two-
fold reason, that the sense of the passage, and the
peculiarity of the Hebrew idiom, require such a ren-
dering. Let the Hebrew scholar, for his further satis-
faction on this point, consult, in the original, the fol-
lowing passages : Ex. xx. 4 ; Lev. xix. 12 ; Heut.
yii. 25, and xxxiii. 6 ; Ps. xxvi. 9 ; Prov. vi. 4,
and xxx. 3. — Knough has been said to show that the
passage before us may as well, or with more propriety,
be translated as Dr. Kennicott, and various other He-
braists have translated it ; thus — " Now therefore,
hold him not guiltless, nor his hoar head bring thou
down to the grave with blood" And if the passage
may be thus understood, i. e. if it may be understood
as a, prohibition^ rather than as a command^ for Solo-

19t

mon to put Shime* to death, other circumstances seem
stioni;ly to reeoinmend and require such a rendering?
and siicli an understanding of the words. For,

1. David had already //ar'iof^e^Z Shim "i for his pas*
ofl'ence against him. The relation of the aft'air is very
affecting : " And Shimei, tlie son of Gera, a Benja-
minite, which was of Bahurim, hasted and came
down with the men of Judah to meet David. And
Bhimei, the son of {»era, fell down before the king, as
he was come over Jordan ; and said unto the king,
let not my lord impute iniquity unto me, neither do
thou remember that which thy servant did perversely,
the day that my lord the king went out of Jerusalem,
that the king should take it to his heart. For'i thy
servant doth know that I have sinned ; tlierefore, be-
hold, I am come the first this day of all tl»e house of
Joseph, to go down to meet my lord the king. And
David said, shall there any man be put to death thig
day in Israel ? for do not I know that 1 am this day
king of Israel ? Therefore the king said unto Shimei,
thou shalt not die : and the king sware unto him." —
To say with some, that David pardoned Shiraei only
for the pressnt, — or with others, that he meant merely
that he would not put him to death, does not appear
by any means satisfactory. The expression is abso-
lute and decisivie — " thou shalt not die,^' i. e. thoti
shalt not be put to death for this offence.

S. Solomon, who must have rightly understood the
meaning of this his father's charge, did not understand
it as a direction to put Shimei to death for his previ-
ous offence against his father. For after his ascension
to the throne, Solomon " sent and called for Shimei,
and said unto him^ build thee an house in Jerusalem,

198

and dwell there and go not forth thence any whither.
For it shall be, that on the day thou goest and passest
over the brook Kidron, thou shalt know for certain^
that thou shalt surely die : thy blood shall be upoa
thine own head." 1 Kings ii. 36, 37. Now, surely,
in all this, there is nothing that looks like any design
on the part of Solomon, to put Shimei to death. On
the contrary, th6 phraseology is such as to import,
that so long as Shimei should dwell quietly in Jerusa-
lem, and confine himself to his appointed limits, his
life would be safe. True — Solomon did put Shimei
to death ; but it was for a subsequent offence — an of-
fence not against his father David, but against himself.
Solomon, as we have seen, ordered Shimei to confine
himself to Jerusalem : but Shimei transgressed this
order ; for at the end of three years, he went out of
Jerusalem unto Gath, to seek his servants (verse 40).
Solomon hearing of this, sent for Shimei, and expos-
tulated with him on the iniquity of his conduct, in dis-
obeying him, and ordered him, for such disobedience,
to be put to death. Shimei's wickedness towards
king David was, indeed, mentioned by Solomon as d
reason for his capital punishment : but it was mani-
festly a secondary and subordinate reason. The pri-
mary, principal, and only direct reason, for Shimei's
destruction, was, his disobedience to Solomon's order
before mentioned. Now, as Solomon did not, in fact,
put Shimei to death for his offence against his father
David, but permitted him to live several years after-
wards, it is manifest that he did not understand the
charge now under consideration, as requiring him to
put Shimei to death for such offence. But what, then,
was the real meaning of the charge ? Ans. It appears

198

to be as if he had said — *Thou knowest Shiraei, the
son of Gera, who once cursed me so grievously. He
is verily guilty, and deserves to die. But in my
clemency I pardoned him, for what he then did. Now
therefore, as thou art a wise man, thou wilt readily
know what management of him will be most proper.
Hold him not guiltless, for he is by no means so,
though I have pardoned him. He is still a wicked,
artful, and dangerous man. Have your eye upon him,
watch him closely, beware of giving him too much
liberty. In short, let yoiT treatment of him be such,
as to show that you consider him as still a guilty man
— but do not put him to death for an offence which I
have already pardoned.' — I shall add only, that as
the above interpretation of this passage is certainlj
admissible, so it completely clears the character, and
justifies the conduct, of David^ in this particular.

c c

194 .

NEHEMIAH.

Chap. vi. 5. " Then sent Sanballat his servant
unto me in like manner tlie fifth time, with an open
letter in his hand." — Why this letter should have
been sent open or uninclosed, and indeed, why any
notice at all should have been taken of this circum-
stance of the letter, it is impossible to determine, with-
out some other information than Avhat the Bible affords.
For the illustration of this passage, we must once
more refer to oriental customs. The custom of the
ancient Asiatics was, and that of the Turks to this
day is, as Harmer has shown, when they send letters
to common and mean persons, to send them ope^i and
iininclosed : but when they wrote to persons of dis-
tinction^ they enclosed their letters in satin bags, " with
a paper tied to it, directed and sealed, and with an
ivory button tied on the wax." It is evident, there-
fore, that Sanballat's sending an open letter to Nehe-
juiah, was designed as an insult, as a contemptuous
treatmentof him, and as an indication that he would
be so far from recognizing those claims to royal digni-
ty, which Nehemiah had begun to make, and which
he was about to assert with still greater decision, that
be would not even pay him that respect which was
due to every person of any considerable distinction.
The above exposition may afford some gratification
to the curious, even if it do not any edification to the
pious.

igiif

PSALMS.

Ps. XX. 3. " But thou art holy, O thou that in.
habitcst the praises of Israel." — The word tehilloth,
translated praises, properly signifies irradiationa.
Accordingly, bishop Lowth translates the verse, thus *
'^thou inhahilest the irradiations — the glory of Israel.''
Surely, praises, strictly such, can never be inhabited.
The word refers to those resplendent manifestations^
which Jehovah made of himself, sometimes in light
and fire, as at Sinai, (Exodus xix. 18) — sometimes in
the pillar of cloud and of fire, (Exodus xiii. SI) — also
over the cherubim (Ezek. ix. 3, and x. 4«,). In those
irradiations Jehovah's glorious presence indeed was —
them He continually inliabited.

Ps. xxiv. 10. " Selah." — Common readers have
frequently asked the meaning of this word, which
occurs about seventy times in the Psalms. For
their information, it may be observed, that the word
is derived from the Hebrew verb sal, which signifies
to elevate, to exalt ; and that wherever used by the
psalmist, it denotes that there the voice as well as the
affections, should be elevated.

Ps. li. 16. " For thou desirest not sacrifice^
else would I give it : thou delightest not in burnt
offerings." — But did not Jehovah both desire and
require sacrifices, under the former dispensation?
None acquainted with the Old Testament, and believ.
ing it to be His word, can deny it. What then must
be the meaning of this passage ? Ans. It must mean

196

either that the Lord did not desire or require sacri-
fices comparatively^ i. e. the sacrifice of brute ani-
mals was of very little importance when compared
with that of a broken and contrite spirit, (verse
17) ; or, which is most probable, that no animal sacri-
fii-e whatever, would be accepted as an atonement
for murder — one of the sins which it is the purpose
of this penitential psalm to confess and lament. The
statute was, *' Whoso sheddeth man's blood, by man
shall his blood be shed." Indeed, by the laws of Je-
hovah, both murder and adultery were punishable
with death. No Jewish sacrifice, no burnt oft'ering —
could expiate the guilt, or save the life of the oifender.

Ps. Ixxii. 6 — 17. ^^ He shall come down like rain
upon the mown grass ; as showers that water the
earth. In his days shall the righteous flourish ; and
abundance of peace so long as the moon endureth.
He shall have dominion also from sea to sea, and
from the river unto the ends of the earth. They that
dwell in the wilderness shall bow before him ; and
liis enemies shall lick the dust. The kings of
Tarshish and of the isles shall bring presents : the
kings of Sheba and Seba shall oifer gifts. Yea, all
kings shall fall down before him ; all nations shall
serve him. For he shall deliver the needy when he
crieth ; the poor also, and him that hath no helper.
He shall spare the poor and needy, and shall save
the souls of the needy. He shall redeem their soul
from deceit and violence : and precious shall their
blood be in his sight. And he shall live, and to him
shall be given of the gold of Sheba ; prayer also
shall be made for him continually ; and daily shall

197

he be praised. There shall be an handful of corn iu
the earth upon the top of the mountains ; the fruit
thereof shall shake like I^ebanon : and they of the
city shall Hourish like grass of the earth. His name
shall endure for ever : his name shall be continued
as long as tiie sun : and men shall be blessed in him :
all nations shall call him blessed." — That the pre-
ceding verses, with the entire psalm, relate primarily
and literally to the person and glorious reign of Solo-
mon, is indubitable — But that in a secondary and
spiritual sense, they are referable to the persoQ and
administration of " a greater than Solomon," is con.
ceded by all tiie best expositors, and is indeed very
evident from the words themselves. By a beautiful
allusion to various and numerous objects in the natur-
al world, (objects with which the Jews were perfect-
ly familiar,) — the psalmist here represents, as lucid-
ly as the darkness of the age in which he lived would
permit, the character, extent and duration of the then
future reign of the divine Messiah. It is almost
needless to add, for every christian knows, that this
representation is not overstrained, but has been fully
verified by facts. Yes, wherever the blessed Jesus
has reigned, by his word and spirit ; wherever (to
use the language of this psalm,) he has ** come down
like rain upon the mown grass;" — there the righteous
have flourished, and abundance of blessed peace has
been enjoyed. They that dwell in the wilderness,
and in the new settlements, have bowed before him,
and his enemies have been confounded ; yea, kings
and emperors have fallen down before him, and have
become nursing fathers to his church Jesns has de-
livered the needy when he cried, the poor also, and him
that had none to help liim. He has spared the poor

198

and needy, and saved the souls of the needy : he has
redeemed their soul from deceit and violence, and
precious has their blood been in his sight. Our Re-
deemer shall live for ever and ever : prayer also shall
be made not only to him, but for him, and for the in-
crease and perpetuity of his kingdom ; and eternally
shall he be praised by the celestial hierarchy, and by
all his redeemed ones. Yea, of him only can it be
said, with strict propriety, as in verse 17^ that his
name shall endure for ever — that his name shall be
eontinued as long as the sun — and that all nations
shall call him blessed. — The preceding quotations
and observations prepare the way for one remark,
which the author here makes once for all, viz. : Many,
perhaps most parts of the Psalms, have a two-fold
meaning — a literal, and a spiritual or mystical one.
The truth of this position, and its importance as it res-
pects us, Grentiles, bishop Home has ingeniously illus-
trated, in the preface to his excellent ^' Commentary
on the Book of Psalms'' : and it should be carefully
remembered by all such as wish to enter into the true
spirit of this most precious part of the sacred writings.
As we have attended to the views which David
had of the Messiah, and to the description he gave
of his glorious reign on earth, about one thousand
years before his incarnation, — it may be amusing to
hear also, what Maimonidee, a noted Jewish wri-
ter, of modern times, has to say on this subject : "As
to the days of the Messiah," says he, " they are the
time when the kingdom shall be restored to Israel,
and they shall return to Palestine. And this king
shall be potent, the metropolis of whose kingdom
shall be Zion ; and his name shall be- famous to the
uttermost parts of the earth. He shall be greater

1»9

than SolomoHy and with liim shall all the nations make
peace, and yield him ohedience, because of his justice
aed tljc miracles tliat he shall perform. If any one shall
rise ai;ainst him, God ehall give him up into his hand,
to be destroyed. All the scripture declares his hap-
piness, and tlie happiness we shall have by him. How-
beit, nothing in the nature of things shall he changed,
only Israel shall have the kingdom ; for so our wise
men say expressly. There is no difference between
these days and the days of the Messiah, but onlj
the subduing the nations under us. The Messiah
shall die, and his son, and his son's son shall reign
after him, but his kingdom shall endure long, and
men shall live long in those days. But the days of
the Messiah are not so much to be desired that we
may have store of corn and wealth, but for the socie-
ty and conversation of good men." — See Owen, on
the Hebrews, vol. 1. p. 180. O what "blindness,
in part, still happens to Israel 1" Still are the majori-
ty of the Jews tenacious of these two points relative
to the Messiali — that he is yet to come, and that hir
kingdom is to bo temporal and a worldly kingdom.

Ps. cxxix. 6. ^^ Let them be as the grass upoa
the house tops, which withereth afore it groweth up."
— The houses of the Jews, as has been already ob-
served, had flat roofs. On these was a plaister of ter-
race. On this some grass grew ; but as it had " no
deepness of earth," and was exposed to the scorching
rays of an almost vertical sun, it soon withered away.
Thus transient, the psalmist tells us, is the prosperity
of all such as hate Ziou. How impressive the illus^
tration !

soo

ISAIAH.

Chap. xix. 1. " Behold the Lord rideth upon a
swift cloud, and shall come into Egypt ; and the idols
of Egypt shall be moved at his presence, and the heart
of Egypt shall melt in the midst of it." — From what
follows in this chapter, it appears that this verse may
have some reference to the effects of those terrible in-
vasions on Egypt, which were afterwards made by
Sennacherib, Nebuchadnezzar, Cambyses, and Alex-
ander, in succession. Such invasions might be prop-
erly represented by Jehovah's coming into Egypt, as
all those ravagers of that country were only the instru-
ments of his indignation against its inhabitants, and
their idols. But this prediction is applicable to, and
received a still more literal and signal fulfilment on,
another occasion. It should be remembered, that the
Egyptians were very superstitious, and worshipped
numerous idols. Among the rest, as we learn from
Rollings ancient history, two were universally adored.
These were, Osiris and Isis, which were thought to be
the sun and moon. Besides these, they worshipped
a great number of beasts ; such as the ox, dog, wolf,
hawk, crocodile, stork, cat, &c. and ascribed divinity
even to the pulse and roots in gardens. Of all the
brute acimals to which the Egyptians paid religious
adoration, the bull Apis was the most famous, and the
most devoutly worshipped. Magnificent temples were
erected to him ; and when he died, Egypt went into
a general mourning. The funeral parade at the burial
of this animal, cost eleven thousand pounds sterling.
Eusebius relates, that when Joseph and Mary, with

SOI

the child Jesus, fled into Egypt, (Mat. ii. 34,) and
took up their abode in Hermopolis, immediately their
great idol, and the dii minores, i. e. the smaller dei-
ties of their temple, fell prostrate. To this remarkable
event, then, the passage before us may more immedi.
ately refer.

Chap. xlv. 1 — 7. '* Thus saith the Lord to his
anointed, to Cyrus, whose right hand I have holden
to subdue nations before him ; and I will loose the
loins of kings, to open before him the two-leaved gates,
and the gates shall not be shut. I will go before
thee, and make the crooked places straight ; I will
break in pieces the gates of brass, and cut in sunder
the bars of iron. And I will give thee the treasures
of darkness, and hidden riches of secret places, that
thou mayest know that I the Lord, which call thee by
thy name am the God of Israel. For Jacob my ser-
vant's sake, and Israel mine elect, 1 have even called
thee by thy name : I have surnamed thee, though thou
hast not known me. That they may know from the
rising of the sun and from the west, that there is none
besides me : I am the Lord and there is none else.
I form the light, and create darkness : I make peace,
and create evil : I the Lord do all these things." — The
discussion of scriptural prophecies, and illustration of
their fulfilment, were not included in the original plan
of the author. But as there is something peculiar in
these predictions relative to Cyrus, and as an explana-
tion of the whole paragraph cannot fail of being inter-
esting to common readers, as well as prepare the way
for their understanding the seventh verse, it seems
proper for him to devote a little time and labor to this

subject. — Cyrus, the personage here addressed, and
called by name, was the son of Cambyses, king of
Persia, and of Mandana, daughter of Astyages, king
of Media. Though for an heathen remarkably hu-
mane, and amiable in his disposition, he was at the
same time formidable in arras, and almost always suc-
cessful in his military expeditions. In the early part
of life he signalized himself, by compelling Armenia
to pay to Media her promised, but afterwards refuseil
tribute, by taking Sardis, capital of Lydia, and by
routing and overthrowing, with an army of one hun-
dred and ninety-six thousand men, the army of Croe-
sus, consisting of four hundred and twenty thousand.
But his most glorious exploit was still to be achieved.
In the counsels of heaven it was ordained that he
should be the instrument of carrying fire and sword,
and destruction, into the very heart of that nation,
by whom the chosen people of God had been so con-
stantly hated, and so frequently distressed. And He
who ^^ calleth things that be not as though they were,"
here calleth upon him by name, nearly two hundred
years before he was born, and commissioneth him, as
his anointed one, to execute the purposes of his indig-
nation against Babylon. And here let us pause for
a moment, and reflect — how improbable, in a human
view, it was, that " Babylon, the glory of kingdoms?
the beauty of the Chaldee's excellency," (ch. xiii. 9,)
could ever be taken by any human stratagem or power !
According to Rollin, this city had been of very long
standing, for it was founded by Nimrod, the great
grand -son of Noah, two thousand six hundred and
forty years before Christ. By the daily influx of the
treasures of the east, through the river Euphrates^

which ran under its walls, and through the city, and
by tlie continual increase of inhabitants — it had be-
come immensely rich and populous. Add to this —
it was surrounded by a wall 350 feet high and 87
feet broad. This wall inclosed the citv in the form
of an exact square : each side of the square was
fifteen miles in length. In each of these sides
were twenty- five brazen gates : Hence the mean-
ing of the expressions, " opening before him (Cyrus)
the two-leaved gates, and breaking in pieces the
gates of brass.'' In fine, this city had become,
as it were, tiie metropolis of the world, and seemed
to bid defiance to any power short of omnipotence.
But before the Lord's anointed, this great mountain
Was soon to become a plain ! Formidable as it was,
Herodotus and Xenophon, two authentic historians,
inform us of its capture, and of the means by which
it was accomplished. Their relation is to this effect :
Cyrus, in view of the city, despairing of taking it by
siege or storm, resolved to make the attempt by strata-
gem. Accordingly, on a certain night, when Bel-
shazzer, with his lords, was to have a great feast, he
diverted the course of the river Euphrates, into a
channel which had been previously cut by the kings
of Babylon, to receive its waters in times of inunda-
tion ; and then immediately marched up with his
army on the dry bed of the old channel, under the
walls, and thus became master of the city at once,
and without difficulty. These same historians inform
us, that after he and his army had actually gotten into
the bed of the river, they might have been captured
there, as in a net, if the brazen gates, which conduct-
ed frou\ the streets to the river, had not that night

204

been providentially left open. But, in consequence
of revelling and intoxication, the infatuated people
had forgotten or neglected to shut them. The unsus-
pected appearance of the Persian army in their capi-
tal, filled the minds of the Babylonians with terror,
and immediately excited such a tumult, that the gates
of the royal palace were by the king's order opened,
to inquire what the matter was. And thus, by a won-
derful management of providence, was the way imme-
diately prepared for Cyrus to take Belshazzer himself,
and all his lords prisoners. The same night was
Belshazzer put to death. (See Dan. v. 30.) Thus,
with wonderful precision, was the prediction fulfilled,
<* t will loose tlie loins of kings, to open before him
the two-leaved gates ; and the gates shall not be shut."
No less precise and wonderful was the fulfilment of
the prediction in verse 3, viz. ^^ I will give thee the
treasures of darkness, and hidden riches of secret
places." For the before mentioned historians affirm,
that the treasures which Cyrus found there and in
Sardis, amounted to one hundred and twenty-six
million, two hun<lrcd and twenty-four thousand
pounds, of our money ! — But amiable and excellent
as, from Xenophon's account, this heathen prince
must have been, he was, it seems, ignorant, hitherto, of
the true character of that God under whose banner
he had fought and conquered — wliose purposes he
had been accomplishing — and by whose almighty
power his right hand had been holden. The
words in verses 4 and 5, ^' thou hast not known
me," necessitate the unwelcome conviction, that
this same Cyrus was, during the time of his tri-
umphant career, a stranger to the God of Israel

S09

Virtuous and religious, in the pagan sense of the
terms, he had, indeed, long been. He believed in,
and reverenced tlie gods, and felt his need of divine
assistance in l)is enterprizes ; an instance of which is
the following : When he was going to fight Croesus,
hearing a clap of thunder on the right, he cried out,
" Sovereign Jupiter ! we follow thee/' And there
seems reason to hope that he was afterwards " turned
from his idols, and his Jupiter, to the living God,
who made heaven and earth.'' : For he afterwards
became acquainted with the prophet Daniel, who had
been carried captive to Babylon at the age of about
eighteen years, and was there when Cyrus took the
city. And we cannot rationally suppose otherwise,
than that the ^' man greatly beloved,*' would have
seized every occasion in his power, to acquaint the
mind of his prince with the character of the true
God, and to make him a convert to the true religion.
He who had been so faithful before with N ebuchad-
nezzar, and lielshazzer, his son, (see Dan. chapters
4 and r>,) would not, we must suppose, neglect an at-
tention to tiie spiritual interests of Cyrus. It is sup-
posed, accordiui^ly, that among other things Daniel
did, he showed to Cyrus the prophecies respecting
him. That Cyrus became afterwards acquainted, in
some measure, with the God of Israel, is manifest
from his proclamation for the return of the Jews,
which is recorded in the first chapter of Ezra. Read,
particularly, the 2d and 3d verses. See his acknowl-
edgment, verse 3, " He is the God.'^

The preceding remarks may help us to understand
the true meaning of verse 7 — " I form the light, and
create darkness : I make peace, and create evil : I

S06

the Lord do all tUesc tljings." It must be remember-
ed that Cyrus was a Persian. The doctrine of the
Magi, who were the moral and religious instructors
of that nation;, was, that there were two supreme
beings : one, the author of all good — the other, the
author of all evil. Light and darkness, peace and
evil, are generic terms, denoting, summarily, good
find evil of all kinds. Now the direct and principal
design of this declaration of Jehovah to Cyrus, ap-
pears to have been, to refute the above mentioned
doctrine — a doctrine, in the belief of which he, (Cyrus)
of course, had been educated ; and to show, in oppo-
sition to the sentiment of his countrymen, that there
was only one supreme Being, (and evidently, in
gtrictjpropriety, only one can be supreme,) — that light
and darkness were alike formed, and peace and evil
alike created, by Him alone. When, however, it is
added, " I the Lord do all these things," we are not
to suppose that He doth evil, in the usual sense of
the phrase. " Far be it from God," says Elihu,
^^ that he should do wickedness, and from the Almigh-
ty that he should commit iniquity." Doing wicked-
ness, and committing iniquity, signify the same thing :
but to ascribe either of these to our Creator, in the
usual sense of such expressions, is direct blasphemy.
The general import of this declaration of Jehovah to
Cyrus, is, that there are not two supreme Beings, as
Cyrus and his countrymen had imagined ; that He
only hath supreme control, and that all events aie
directed by his providential agency.

Chap. liii. 3. '^ — and we hid as it were our
faces from him" ; or exactly thus, ^^ he hid as it were

«07

his face from us." For in the Hebrew, the word
translated '' we hid," is what we should call in Eng^
lish, an active participle, in the past tense, singular
number; and the pronoun or final word of the clause is,
in that language, in the first pLison plural. The mean-
ing of the declaration, that Jesus Christ in his last suf-
ferings, hid, or rather of the prediction, that he would
hide his face from us, must be, either that he then had or
would have, his human face as it were, covered, and
thus hid, in token of his bearing our guilt (according to
the prescriptions of the law) ; or that he then veiled or
would veil, conceal, hide his divine glory from us.—
And as both these sentiments are true in the abstract,
so, perhaps, both were meant to be simultaneously ex-
pressed in this passage.

Chap. liii. 8. '* He was taken from prison and
from judgment.'' — If the word prison must be retain,
ed in our version, some other meaning than the com-
mon one should, evidently, be annexed to it. For in
what prison was our Lord ever confined, and from
what one was he ever taken? Surely, in his biography,
as given by the evangelists, we meet with nothing
which can furnisli any re^dy to either of these inquir-
ies. We read that the apostles were imprisoned (Acts
v. 18), and tMR Peter was put in prison (ch. xii. 4») 5
but no where in the history of Jesus Christ, do we
read of any such thing respecting him. The word
MATSAR, rendered from prison, is a noun, derived from
a verb which signifies, to restrain. As here used, it
seems to denote civil restraint, authority, or magistracy.
The Hebrew prefix, or first letter of the word, signi*
fies, sometimes^ bif as well as from. Judgment, de-

SOS

notes judicial trial. Accordingly, bishop Lowth, m
his admirable translation of Isaiah, renders the pas.
sage thus : " By an oppressive judgment was he tak-
en off."

ERRATA.

p. 17, I. 8 from top, for instance, rea.d "observe."

P. 18, I. 11 from top, for meshomum, read ** ineshomeem."

P. 22, I. 10 from top. for maketh, read " worketh."

P. 33, I. 5 from top, for wisely, read " rightly."

P. 107, I. 3 from bottom, for other, read " former."

P. 132, 1. 9 from bottom, for Hadash, read "Kadash."

P. 157, I. 2 from top, for become, read '* became."

P. 159, I. 1 from top, fov forbid, read " forbade."

P. 178, 1. 5 from bottom, for between the time, read "from the time,

P. 180, J. 10 from bottom, for the language, read " that language."

NOTE. — Since the foregoing work has come from the press, the au-
thor has noticed some inaccuracies wilb regard to punctuation. — He
perceives, also, that in several instances be has not t*een sufficiently
careful to distinguish as emphatical, certain words, which the intelli-
gent and attentive reader will instantly see to be such. But as these
deficiencies cannot aflect the general character of the work, and may
be easily supplied by the discerning reader, he hopes to find bis excuse
in the candor of bis brethren ; especially in the candor of those of tliem
for whom, according to the remark in the preface^be preceding work
bias been principally intended. ^

OTHER ERRATA
r. 23, \i 16 from top, for actual, read "correct.*'
P. 54, I. 16 from bottom, for derivations, read "derivatives.'^
l\ .'JG, I. 4 Irom bottom, for mere curiosity, read " the nwte Cbriosit^i*'
P. 166, top I. for then, read " there."

P. 172. I. 15 from bottom, for in supposition, read "on su^poiitlbtii'*
P. 181, 1. 12 from top, insert " viz." between the words daughter and aii

CONTRAST

BECWEEN

CALVINISM

HOPKINSIANISM<

•«ww*>— —

BY EZRA STALES ELY, A. M.

STATED PREACHER TO THE HOSPITAL AND ALMSHOUSE
m THE CITY OF MEW-YORK.

«»«»»<*.'^r#»©»

Earnettljr contend for the faith which wat once delivered unto the taint?,
Prove all things : bold fast that which ii good.

JVETTrORX'

PUBLISHED BY 8. WHITING AND CO.

TBEObOClCAL AND CLASSICAL BOOKSELLEBS,
96 BROADWAY.

PaiU a Thomas, Printtri.

1811.

District of JWw-For/t, ss.

«•««««« BE I r REMEMBERED, That on the twenty-second day of April, in the thirty-fiftii

* . _ J year of the Independence of ihe United Slates ot America. Ezra Stiles Ely, ot the

♦ ■ • said district, hath deposited in this ofl&ce the title of a book, the right whereof he
»»»*»»* claims as author, in the words and fi|;ures following, to wit :

" A Contract between Calvinism and llopkinsiamsm. By Ezra Stiles Efy, A. M. Slated
Preacher to the Hospital and Almshouse in the City of New-York. Earnestly contend for the
faith which was once delivered unto the saints. Pn.ve all things : hold fast that which is good "

In conformity to ihe Act ot the Congress of the United Slates, entitled " An Act for the en-
couragement of learning, by securing the copies of Maps, Charts and Books to tlie authors and
proprietors ot such copies, during the time therein mentioned." And also to an Act, entitled
"An Act, supplementary to an Act. entitled an Act tor the encouragement of learning, by securing
the copies of Maps, Charts, and Books, to the authors ani proprietors of such copies, during the
time therein mentioned, and extending the benefits thereof to the arts of designing, engraving,
and etching bistotical and other prints."

CHARLES CLINTON,
Clerk of the District of New-York.

CONTENTS-

X HE Introduction 3

CnAPTEH I. Of divine revelation io

II. Of God 14

III. Of the divine decrees 34

IV. Of Creation 32

V. Of Providence 36

VI. Of moral law, obligation, action and cha-
racter 40

Note A. Of the origin of law 53

Note B. Of natural and moral ability . . 53
VII. Of divine providence, in relation to the

origin of evil, and reprobation 56

VIII. Of the apostacy and its consequences. . . 66

IX. Of atonement and justification 84

Note A. A general view of the contro-
versy about the atonement 103

Note B. A discourse in favour of an in-
definite atonement 109

Note C. A critique on the foregoing ser-
mon 116

X. Of effectual calling 128

Note A. On the application of redemp-
tion 138

Note B. On the means of grace accord-
ing to the Calvinistic system 140

Note C. On the • Arminian tendency of

Hopkinsianism IS/J

CONTENTS,

Page.

Chap. XI. Of the Christian graces 172

NoTii A. On the love of being in gene-
ral 192

Note B. All the Christian graces reduced
to love, according to the Hopkinsian prin-

ciplts 19S

Note C. The Christian graces distin-
guished: by a Calvinist 2l4

Note D. A Calvinistic disquisition on

disinterested benevolence 221

XII. or Sanclificittion 226

Note A. On the imperfection of good
men 232

XIII. Calvinism and Hopkinsianism contrasted by

comparing each with several heresies . 255

XIV. The Conclusion 27H

THE INTRODUCTION.

•<j«^'>-

*' About forty years ago," saitlDr. Hopkins, in 1796 ; "there
were buL few, pcrluips not more tlun four or five, who espoused
the sentiments, which have since been culled lidwardean, and
new divinity^ and since, after some improvement was made upon
them, H'jfikintonian and Hofikinsian sentiments. But these sen-
timents hdve so spread since that time among ministers, espe-
cially those who have sii.ce come on the stage, that there are now
more than one hundred in the ministry who espouse the same
sentiments in the United States of America. And the number
appears to be fast increasing, and these sentiments appear to be
cominj; more and more ijito credit, and arc belter ujidttrsiood,
and the ostium which was cast on them and those who preached
them, is greatly subsided."

" Thus I am become the head of a denomination, who have
since greatly increased, and in which thousands are included, and
a lai'ge number of ministers, who, I believe are the most sound,
consistent and thoroU)^h Caivinists; and who in general sustain
as good a character, uS to their morality, preaching and personal
religion, as any set of clergymen whatever : and are most popu-
lar where there appears to be most attention to religion : and at
the same time, are most liated, opposed and spoken against, by
Arminians, Deists, and persons wim .^ppcur to have no religion.
And I believe, though this denomination or name originated
from no such design, that it has proved an advantage to truth and
true religion, as it has given opportunity and been the occasion
of collecting those who embrace the scheme of Christianity ex-
hiluicd in the forcmentioned publications, [ti»e works of Presi-
dent Edwards, Dr. Bellamy, ami Dr. West of Siockbridgc] .nd
ranking them under one standard. It has excited liic aticniioa

IV INTRODUCTION.

and promoted inquiry into the principles and doctrines which
are embraced and held by those of this denomination, by which
light and conviction have been spread and propagated."

Life of Hofikina,fi. 102, 103,97,98.

In this manner Dr. Hopkins congratulated himself on the use
of his name, which was first intended for reproach ; but which
is now deemed by many more honourable than any other of hu-
man invention. Let it not be imagined, therefore, that the au-
thor of the following Contrast designs any opprobrium, when
he uses the word Ho/ikinsianisjn., to denote that system of doc-
trine whose foundation was laid by President Edwards, whose
superstructure was principally reared by Dr Samuel Hopkins
of Newport in Rhode-Island ; and whose last stone has been
carried up by a multitude, shouting, *' grace, grace, unto it."
President Edwards, however, never once imagined, that such a
fabric as Hopkinsianism now is, would be reared upon his cor-
ner stone of "love to being in general." Neither did Dr. Bella-
my conceive of the system, which has been builded on the foun-
dation which he assisted to lay. That gentleman and scholar,
Dr. West, now venerable for age as well as piety, has lived to
Avitness the improvements made by his learned friends Dr. Sam-
uel Spring of Newburyport, Dr. Nathanael Emmons of Frank-
lin in Massachusetts, and many younger divines. He has lived
to assist, with his own hand, in the consummation.

It has often been demanded, " what is Hopkinsianism ? What
is Calvinism ?" Many think them the same thing. Dr. Hopkins
calls his system strict Calvinis7n ;* Dr. Emmons affirms that his
refinements arc Calvinism ;t and Dr. Spring, the Rev. Thomas
Williams of Providence, with many other Hopkinsians, believe,
that their sentiments are the most thrifty and prolific sprouts of
Calvinism.

" It is evident that Hopkinsian sentiments are only the genur
ine, flourishing, and fruitful branches of the Calvinistic tree."
" There is no more difference between Calvinists and Hopkin-

« Hop. 21 Ser, p. 362, 364. f Emmons' Scr. p. 374-

INTROIMJCTION. V

kians, than there is between a tree and its branches, or between
first principles and their consequences. The broad foundation
which supports our ample superstructure was lon|^ since deep-
ly and most firmly laid in the first principles of Calvinism."
" I challenge him, (Dr. Tappan,) to fetch a. single article from
the first principles of Calvinism, which clashes with my theory.*

Within the bounds of the Presbyterian Church of the United
States, there are also many, who support either wholly or par-
tially, the system of Hopkins, and who call themselves Calvin-

ists.

If, however, there is no important difference of sentiment,
between the persons, who are called by these two names, why
should there be any distinction of appellation ? If the two sys-
tems harmonize, all should be called after the Rev. John Cal-
vin, or after Samuel Hopkins, d. d. his American successor in
the chair of theology. The teachers of religion should also use
the same language, on all important and disputable subjects ;
that " the hearers of the word" may not imagine a difference of
opinion, where the theory is the same.

What, then, is the difference between Calvinism and Hopkin-
sianism ? With a desire of being able to answer this question,
and of assisting the candid inquirer in his researches after truth,
the author of this work has arranged the peculiarities of each
system over against those of the other.

When stating the opinions of others, the writer has made use
of their language, as nearly as possible, either by quoting them

• Spring's Diquisitions, p. 47, 48. It is not the design of the author to
accept tliis challenge, in behalf of the amiable Dr. Tappan, whose memo-
ry is precious to those who knew him best ; but the above passage was in-
tfoduced to show how sincerely and firmly one, who stands second, if not
first on the list of able and pious Hopkinsians, could assert the Calvinism
of his tlieory. It will not even be insinuated, that Dr. Tappan was or was
not a Calvinist. He considered himself one ; but, in relation to the main
doctrine of his controversy concerning the means of gi'ace, most Calvinists
will allow that Dr. Spring had the right side^ and proved himself the
strongest in artrnment.

VI INTRODUCTION.

verbatim, or by givinc? an epitome of their sentiments, in their
own expressions. To avoid the charge of miorepresentation,
when any author is quoted, his anci; nt modo of spelling, and
even his ungrainmatical construction of sentences, have been re-
tained. Lest it should be thought that the v/riter translated the
works of Calvin and Wltsius to suit his own purpose, he baa
used Norton's translation of the "Institution," and the common
tendering of the " Economy of the Covenants." The quota-
tions from " Witsii Exercitationes in Symbolum" were neces-
sarily rendered into English, by the writer, because he could
find no translation of that work.

In the first column of the Contrast may be found the doctrines
of Calvin ; in the second, the collateral doctrines of ancient L>nd
modern confessions, or of distinguished individuals of the Ctd-
vinistic school : in the third the opinions oi Hopkins, chitfljr
extracted from his System of Divinity : aiul in the tourth, the
collateral propositions or reasonings of some of tlie most c^ble
writers, who call themselves, and are culled, Hopkiiisiaiis. Cal-
vin and his followers are arranged on the first page ; and on the
next page, in opposing ranks, stand Hopkins and his adherents.

Instead of the publications of individuals, confeskions of Hop-
kinsian churches would have been introduced, had any such pub-
lic standards been found. These churches arc conmioniy of the
congregational order, and almost every pastor, if he dislikes the
form of his predecessor, by the consent of his people, forms for
himself a short confession of faith, to be used in the admission
of persons to sealing ordinances.

It is not pretended, that all the ancient confessions, which are
introduced into this* work, are orthodox in all points. It is suf-
ficient that they are Calvinisliciil upon the subjects, concerning
which there is a debate between the friends of Calvin and Hop-
kins. One principal design in taking copious extracts from
them, was, by exhibiting a harmony of public standards of faith,
to show the extensive spread of Calvinism, and the general
agreement of all the reformed churches, in all the leading doc-
trines of Christianity. To those who cannot procure these Con-
fessions, it is hoped that this work will prove not only a contrast

INTROPrCTTON. Vll

between truth and error, but a valuable harmony of public stan-
dards ot doctrine.

So far as it was practicable, the work has been divided, not on-
ly into chapters, but sections, that the heads of agreement or op-
position, might be easily distinguished. The heads of agree-
ment^ which have found a place here, were necessary to give a
connected view of each system Without an exhibition of some
fundamental principles, which both pirties admit, and from
■which one or the other wanders, it would be difficult to oppose
any thing more than fragments of systems. At the bottom of
many pages the reader will find explanatory notes, and at the
end of the chapters, long notes, which will give him a general
view of the mode of reasoning which is adopted by the oppo-
nents. Since the notes are some of them founded upon the Cal-
vinistical system, and some of them on the Hopkinsian theory,
they will tend to make the contrast more complete.

It is proper here, to state, that no personal reflections are in-
tended, and that the gentlemen whose works may be thought to
buficr by the contrast arc distinguished for talents and piety. It
will not follow, however, that thty may iiot be erroneous ; or that
John Calvin, who published his Institution, when only twenty-
five years of age, was not in the vigour of youth, more scriptu-
ral in doctrine than they. No disrespect is intended by the au-
thor, when he says, in the language of Eiihu, whose words were
not censured by the Holy One, " great men are not always wise,
neither do the aged understand judgment." He would render
to each his due ; and he knows that while they are opposed, they
are to be respected No individual of them is charged with
supporting every doctrine which appears under the caption of
Hopkinsianism ; nor is the Saint of Newport made answerable
for the metaphysical speculations which have taken their origin
from his writings. Hopkins would have recoiled from what ia
now considered the perfection of his system. In like manner,
many divines who maintain one or two principles of Hopkinsian-
ism, utterly disclaim the body of divinity with which these mem-
bers are connected. At the same time, it is believed, that the
first principles of Hopkinsianism being granted, he who would
be consistent with himself, must subscribe to the Bentimeuis of

Vm INTRODUCTION.

the Massachusetts Missionary Magazine before it was united
■with the Panoplist, and acknowledge Dr. Emmons to be the
prince of philosophers.

Most reasoners do not admit all the legitimate inferences
which might be drawn from their own premises. It is well they
do not. The writer has no disposition to accuse those persons,
whose errors arc opposed, of wilfully dishonouring God and his
testimony of grace. Neither would he attribute to them the
inferences which they disclaim. When one of the sume school,
however, has taken the principles of a former writer, and openly
avowed the inductions to be legitimate ; we may say, that the
foundation and superstructure, in our opinion, correspond ; while
one must answer for laying the corner stone, and the other, for
what he has built on it.

Should any class of men say, that they are impeached in the
following work ; the writer has forewarned them that he has
simply charged to individuals what they have individually writ-
ten. If any writer has been misrepresented, it will be a matter
of regret to the author, when convinced of the fact ; and he
pledges himself to make, so far as possible, reparation.

For the doctrines which are approved in this work, the author
holds himself accountable to the ecclesiastical judicatories of
the church to which he belongs. If any sentiment is supported,
or any doctrine condemned, contrary to the Presbyterian Stan-
dards, he refuses not to answer for his writings, and abide the de-
cision of those brethi'en to whom he is bound to submit in the
-Lord.

The whole work is committed to the public, with an earnest
wish that it may prove beneficial to all who shall read it ; and es-
pecially to those who think themselves either Calvinists or Hop-
kinsians, while they understand neither one system nor the
other.

CONTRAST,

BETWEEN

CALVINISM

AND

HOPKIISSIANISJM.

10 CALVINISM.

CHAPTER I.

OF mVLYE REVELATIOjY.

CALVIN, AND OTHERS.

1. God reveals to all mo- 1. The same doctrine is
ral agents, in some manner, taught in the Con. P. C. U. S.
so much knowledge of him- Con. C. Scot, and Say. Plat. ch.
self and their duty as to ren- 1. sec. 1.* Con. R, D. C. Art. 2.
der them inexcusable for their and of the Protestant French
sins. churches, J. £>. \ 559.

Calvin's Institution, Book 1.
ch. 3, passim.

2. " To attain to God the 2. A revelation is necessary-
Creator, it is needful to have to give that knowledge of God,
the scripture to be our guide." and of his will, which is essen-
" Therefore not in vain he hath tial to salvation.

added the light of his word. Con. P. C. U. S./i. 1. Con.R.

that thereby he might be known B. C,Jrt.2. Say. Plat. fi. 13.

to salvation." and Con. C. Scot. ch. 1. sec. 1.
Inst. B. I. ch. 6. sec. 1.

3. The commonly received 3. The same doctrine is
books of the Old and New Tes- taught in the Con. P. C. U. S.

* The characters Con. P. C. U. S. are used for the Confession of the-
Presbyterian Church in the United States of America : Con. C. Scot, for
the Confession of the Church of Scotland, composed by the Assembly
of Divines at Westminster, A. D. 1643, and approved by the General As-
sembly of the Church of Scotland, A. D. 1647 ; which is now the standard,
so far as the articles of faith are concerned, of all the different denomina-
tions of Scotch churches in America. Say. Plat, denote the confession
of faith, called the Saybrook Platform, which was adopted by the churches
in Connecticut, in New-England, A. D. 1708, printed 1710, and re-printed
under the inspection of the General Association, in 1810. This was a copy
of the Savoy Confession, which was adopted, by a general synod, convened
in Boston, A. D. 1680. The Westminster Confession had been previously
assented to, in 1648, by the unanimous vote of the Elders and Messengers,
from the churches in Massachusetts, convened in Cambridge. Con. R. D.
C. signify the Confession of the Reformed Dutch Churches, which was
adopted by the Synod of Dortrecht, in 1619, and is now the standard of the
Reformed Dutch Churches in America.

HOPKINSIANISM.

CHAPTER I.

OF JDIVIJ^E REVELATIOX.

HOPKINS)

AND

OTHERS.

1. It appears from the' 5 1,52,
^5* 53 /laffes, Vol. 1, o/ Hofikins*

'JSt/stem of Divinity, that he was
of the same opinion.

2. " If mankind were with-
out all the light and advantages
of a revelation, and traditions
which originate from it, they
would not pay any regard to an
invisible, supreme being, or en-
tertain any belief, or notion of
such a being; but would in
every sense, " live without God
in the world.'*

St/at. Vol. I. /I. 55.

3. Dr. Hopkins proves the
same scriptures to be divine,
from the credibility of the pen-

1. « The bare light of nature
discovers only the supremacy
of the Creator, and the depend-
ence of creatures."

Emmons* Ser.fi. 27.*

2. The essential difference
between virtue and vice may
be known by those who are
wholly ignorant of God."

Emmons, fi.6i.
" Men are capable of judging
what is right or wrong, in re-
spect to the divine character
and conduct."

Emmons, fi. 65.
" Moral subjects as irresist-
ibly obtrude upon the con-
science, as visible objects do
upon the eye. And a man can
no more avoid seeing and be-
lieving moral truths, than he

• In all the quotations from Emmom, reference is made to lus volume
of sermons, " On some of the first principles and doctrines of true reli-
gion," printed at Wrentham, Massachusetts, A. D. 1800. It will be found
upon a careful examination of Uie following pages, that Dr. Emmons is
strictly Hopkinsian in most of his sentiments. He has taken the leading
doctrines, which are exhibited in the system, for his guide in matters of
faith ; and undauntedly pursued them, regardless of consequences. What
Dr. Hopkins commenced, he has carried to perfection ; and what that
excellent man taught confusedly, he has inculcated in language too plain to
be misunderstood. Of the two writers, the one of Franklin is certainly to
be preferred, because he is more systematical in his arrangements, more
thorough in his investigations, and more precise in his language, than the
•ne of Newport. Dr. Emrmons is a metaphysician who does not flinch !

CALVINISM.

CALVIN, a:

laments are the word of God,
which was written under thp
plenary inspiration of the Holy-
Ghost ; and which is proved to
be of divine origin, by the an-
tiquity, dignity, unity and ex-
cellence of the writings ; by
the integrity of the writers, mi-
racles, prophecy, history, and
TTiore especially by the inward
testimony of the spirit.

Inst. B. \. ch.T and 8,
4. The scriptures are the on-
ly rule of faith and practice.
!15y them we are to try every
spirit. " The Spirit of Christ
is given, not to guide men with-
9ut the scripture, but accord-
ing to the scripture." The Spi-
rit and the written word must
*^ go hand in hand."

Inst.B. l.ch.9*

rD OTHERS*

fi. 4 and 5. Say. Plat. fi. 1 5. Cjo/j.

C. Scot. fi. 28 and 29. Con. /?.

D. C. Art. 3, 4, 5 and 6. Also,
in the Confessions of the Ger-
man Protestants in the city of
Auspurgc^A. D. 1530, of Easily
in 1532, of th^ Waldenses in
1532, of Helvetia in 1566, qf
France m 1559, and oftheJEn^-
lish Church in 1562, See « An
Harmony of Confessions, print-
ed in London, A. D. 1 643.

4. " The whole counsel of
God, concerning all things ne-
cessary for his own glory, man's
salvation, faith and life, is either
expressly set down in scripture,
or by good and necessaiy con-
sequence, may be deduced fron^
scripture."

Con. P. C. U. S.fi. 6. Con. C.
Scot. /i. 30. Say. Plat. fi. 16.
Con. R. D. C. Art. 5. And all
the ancient Protestant Confes-
sions.

* Much is said by the Hopkinsians, about the right eiJicl 'lurong in the
nature of things ; but Calvin considered the command of God to be the
only foundation of right. His sentiments appear to have been the same
with those expressed by that disting'uished philologist, John Horne
TooKE, in his "Diversions of Purley." "Right," he says, "is no
other than RECT-um, (regitum) the past participle of the Latin verb regere"
from rego, to rule. Hence right signifies, that •which is ruled or ordered.
*' Thus, when a man demands liis right ; he asks only for that which it
is ordered he sliall have. A right conduct is that which is ordered." " The
right road is, that ordered or directed to be pursued (for the object you have
in view ) To do right is, to do that which is ordered to be done. To be
in the right is, to be in such situation or circumstances as are ordered." In
n religious view, therefore, that alone is right, which God has ordered us to
perform. How then, can any pretend that the nature of things constitutes
^ght and wrong ? So for as the nature of things reveals what God has

HOPONSIANISM. 1^

HOPKINS, AND bTItERS.

men, profane history, miracles, can avoid seeing natural objects,

prophecy, the light which the when both are placed before

Old and New Testaments re- his mind with equal plainness."

fleet on each other, the care of Emmonsffi. 77.

Jews and Christians to preserve 3. "The divine Spirit sug-

Uie sacred writings, the harmo- gested every word and thought

ny which subsists between all to the holy penmen."

the parts, and the Godlike con- j^mmona* Ser. 2*
tents of the whole volume.

Syst. Vol. \,Part. \.ch.\..
4. " This is a complete, un- 4. There is an essential dif-
erring and perfect rule of faith ference between right and wrong
and practice, and the only rule, in the nature of things, which
This being understood and be- does not depend upon the di-
lieved,is sufficient to make men vine will, which God cannot de-
wise unto salvation ; and we stroy without destroying the
have no warrant to believe any nature of things ; and which
religious truth, unless it be re- all moral agents are capable of
vealed, or can be supported by discerning without a revelation:
the Holy Scriptures; and this therefore, " there is a propriety
is the only rule of our duty." in every man's judging for him-
Syttem^ Vol. \.ft.45. self in matters of morality and
religion."

Emmons* Ser. 3.

enjoined upon man, so far it exhibits the difference between right and
wrong, which are entirely dependent on the will of God. When we apply
right to God, we cannot intend that he has a superior, or is commanded by
the nature of his creatures. We say, " God has a right, and God is right,
or mcHT-eout." We intend, that he might with proprifety act upon such
moral principles as he has commanded us to regard ; or that his dealings
are analogous to those which he has enjoined upon his rational creatures.
He is right or -RiCHr-eous, when he acts according to his own ruie. His
perfections may also be said, fig^atively, to require, or comm,and a cer-
tain course of conduct ; and in this sense, tlie attributes of Jehovah are to
him the rule of right. " Shall not the judge of all tlie earth do right ?"
Will not God speak the truth, fulfil his promises, and do good ? Will he
not obey the laws prescribed by his own character ? Will he not conform
to those moral rules, by which he has required his offspring to regulate
tiieir conduct ? ^\ .

CALVINISM.

CALVIN,

AND

OTHERS,

5. The natural powers of the
mind, as well as the affections
of the heart are so corrupted,
that men cannot savingly under-
stand the scriptures without a
divine illumination of the un-
derstanding, as well as a !reno-
vation of the heart.

Inst. B. 1 . chafi. 4, 5, 6.

6. It is our crime, that " we
want natural power," to " climb
up unto the pure and clear know-
ledge of God," by the reading
of the scriptures.

Inst. B. \, ch. 5. sec. 14.

7.The written revelation is
now completed, and other re ve-
Ia;tions are not to be expected.
Inst. B. 1. c/i.9.

5. The same doctrine is
taught, in the Con. C. Scot. ch.
I. sec. 6. and ch. 10. sec. 1. Say.
Plat. p. 16 and 41. Con. P. C.
U. S. fi. 7, 54, 199 and 349.
Con. R. D. C. Canon 3. Art. 1.

The latter confession of Hel-
vetia teaches, that the under-
standing has suffered such a
depravation as to render illumi-
nation necessary to the discern-
ment of divine truth.

6. By " a due use of the or-
dinary means," the learned and
the unlearned might obtain a
sufficient understanding of the
scriptures.

Con. C. Scot. ch. 1. sec. 7.
Con. P. C. U. S.p. 8. Say. Plat..
fi. 17.

7. The confessions say the
same. Con. C. Scot. ch. 1 . sec.
6. Say. Plat. fi. 16. Con. P. C.
U. S.fi. &and7.

CHAPTER IL

OF GOD.

CALVIIf, AND OTHERS.

1. " There is one indivisible 1. There is but one only, liv-
divine essence, which is unbe- ing and true God, say all con-
gotten, absolutely of itself and fessions. That there is a God
without beginning." we know by the creation, pre-
Inst. B.\. ch. \2i.sec.2S. servation and government of

HOPKINSIANISM.

HOPKIKS,

AND

OTHERS.

5. Men are under no natural
or menfaZ incapacity of savingly
understanding the scriptures :
they merely want a right disfio-
9ition of heart to discern what
they are perfectly able to un-
derstand.

Sy at. Part \.ch.\. and Part
2. ch. 4.

6. It is our crime, that" we
do not savingly understand the
scriptures, because we have the
natural ability, but want the dis-
position.

Sy a tern J Part \,ch. 1 .

7. The same says Dr. Hop-
kins :

5. " The Pagans, and even
little children know the nature
of virtue and vice, and are able
to perceive the essential differ-
ence between truth and false-
hood, justice and injustice,
kindness and unkindness, obe-
dience and disobedience, as
well as their parents, or any
other persons, who are ac-
quainted with God and the re-
velation of his will."

JSmmonsj fi. 64.

6. Men are criminal for not
understanding' the word of God ;
because it is an exhibition of
the difference of right and
wrong in the nature of things,
which difference they have na-
turalconscience to perceive.

Emmons' Ser.jiassimi

7. And Dr. Emmons, the
same.

CHAPTER II.

OF GOD.

HOPKINS, AND OTHERS.

* r. That there is one uncrea- 1. " The bare possibility of

ted, eternal God, may be pro- the world's beginning to exist,

ved, from the existence of our- amounts to a demonstration,

selves and other things; from that it did begin to exist; and

tlie manner of our own exist- the bare possibility of its be-

ence^dofother visible things J ginning to exist, by a cause.

CALVINISM.

CALVIN, AND OTHERS.

The being of God may be the universe ; but more clea?Iy
proved, from our own exist- by " his holy and divine word."
ence : B. \. ch. \. sec. \. Con. R, D. C. Art.2^

from the existence of all things
around us : B. \. ch. 5. sec. 1,
and from his impressions on the
minds of men. B. 1. ch. 3.

2. God is immutable and
without passions.

Jnst.B. l.fiassim.^

3. There is an excellence, a
beauty and glory, in God's na-
tural as well as moral perfec-
tions.. " He hath in all his
•works graven certain marks of
his glory." There is a fflory
of his power and intelligence,
displayed in the creation of the
heavens, even to those who
are ignorant of his holiness.
*' Wherefore the author of the
epistle to the Hebrews doth ve-
ry well call the ages of the world,
the spectacle of invisible things
Heb. ii. 3. For that the so order-
ly framing of the world serveth
us for a mirror, wherein we may
behold God, who is otherwise
invisible.

2. God is immutable, and
without passions.

Say. Flat, fi, 19. Con. F. C.
U.S.fi. 12 and 160.

3. The perfection of God
constitutes his excellence ; and
his excellence consists in the
union of all that consitutes the
character of God. Jehovah is
the proper object of reverence,
obedience and love, because he
is " infinite in being and per-
fection, a most pure spirit, in-
visible, without body,- parts, or
passions, immutable, immense^
eternal, incomprehensible, al-
mighty, most wise, most holy,
most free, most absolute ; work-
ing all things according to the
counsel of his own immutable
and most righteous will, for his
own glory ; most loving, gra-
cious, merciful, long-suffering.

* Calvin treats not somuc'a systematically, as practically of the attributes
of the Godhead ; but it may be clearly gathered, tliat his sentiments were
perfectly accordant with the Confessions of Faith in the reformed churches.
In one place, or other, he speaks of every natural and rnoral attribute ; or
of all the perfections which are now enumerated under these two heads .
for Calvin appears to have worshipped the undivided character of the
Godhead.

HOPKINSIANISM,

HOPKINS, , AN

aad from the existence of such
a book as the bible.

Syet. Fare. 1. ch. 2.

2. God has no passions like
those of men : no affections in-
consistent with the eternal and
imchanging disapprobation of
•sin, and love of holiness.*

Syst. Vol. I, /I. 85.

3. « The infinite excellence,
beauty and glory of God, con-
sist wholly in his moral perfec-
tions and character." These
are comprehended in holiness ;
and " the whole of true holi-
ness, or the moral excellence
^nd perfjBction of God, is com-
prehended in love ;" or in mo-
ral exercises of good will.
These exercises have their ob-
jecta, and therefore all the mO'
ral ficrfectioT} of God consists
in the acts of his will, which
regard himself and all other
beings, according to the nature
and fitness of things. Syst.
Vol. 1 . /J. 68, 69, and 82. This

n OTHERS.

amounts to a demonstration, that
there loaa some cause of its be-
ginning to exist ;" and this
cause of the beginning of all
created things is God.

Mmmons^fi. 16.

2. God is possessed of af-
fections, which change as the
objects of those affection*
change. Emmons^ fi.WS and
118. " It is the design of
prayer to move God."

JSmmonSffi. 487.

3. " It is well known, that
goodness is the sum and comr
prehension of all moral excel-
lence." Emmons, fi. 2^. "Be-
nevolent affections form the
moral beauty of the divine cha«-
racter. God is love. In this
alone consists his moral excel-
lence. His independence, air
mighty power, and unerring
wisdom, are mer« natural per-
fections ; but his benevolent
feelings are moral beauties.
Benevolence appears virtuous
and amiable in any moral
agent." The passages of scrip-
ture which ascribe affections
of love, hatred, anger, and de««

* Upon the subject of the narur a/ perfections of the Deity, Dr. H. agrees
with Calvin, that God is necessarily existent, infinite in understanding,
wisdom and pawer, eternal, immutable, invisible and incomprehensible.
In vol. 1. p. 63, he gives such intimations as would lead one to think his
notions of the moral attributes peculiar ,- and assures us, that all ^f ho
receive his sentiments upon this subject, will assent to his whole system of
reli^ous truth,

18 CALVINISM.

CALVINj AND OTHERS.

For which cause the prophet abundant in goodness, and truth,

assigneth to the heavenly crea- forgiving iniquity, transgres-

tures a language that all nations sion and sin, the revirarder of

understand, for that in them them that diligently seek him ;

there is an evident testification and withal most just and terrible

of the Godhead." in his judgments ; hating all sin,

B. 1, ch. 5. sec. 1. and who will by no means clear

The Godhead is manifested the guilty."

to excite admiration, holy fear, Con. C. Scot. ch. 2. sec. U

confidence, hope, love. Be- Con. P. C. U. S. ch. 2. sec. 1.

cause he is the fountain of all Say. Plat. ch. 2. sec- 1.

good things, we should desire The glory of God's power,

to cleave to him. wisdom and goodness was the

B. 1. ch. 2. sec. 2. and ch. 3. end of the creation. The glory

Goodness moved God to ere- of God's power, wisdom, good-

gition. B. l.ch. 5. sec. 5. ness and mercy, is the end of

God's will, and not the na- the works of Providence. The
ture of things, is the law of di- glory of God's grace, was the
vine action. " It is great wick- end of election ; and the glory
edness to inquire of the causes of his justice, the end of repro-
of the will of God ; since it is bation. To glorify himself is
the cause of all things that ex- the end of all his works ; and to
ist, and worthily so ought to be. glorify God is the chief end,
For if it hav« any cause, then and happiness of man.*
somewhat must go before it, ^li the Confessions,
■whereto it must be as it were
connected ; which it is unlaw-
ful once to imagine."

Inst. B. 3. ch. 23. sec. 2.

* The Confessions say nothing of disinterested love in the Godhead.
The CalvinistB, liowever, supjwse, that disinterested must mean, that the
person who loves lias either some interest or no interest ; for, in every
moral action, the agent must be either interested or j/n-interested. God
they cannot suppose to have been wn-intercsted, or, not interested, m his
works. Interest, in man, may be according to moral law, or contrary to
it: and that interest, of a personal nature, which the law allows, is self-love i^
jmd is a duty : while a regard to personal intprest, contrary to lav is stlj-
i^hneas / and is sin.

HOPKINSIANISM.

HOPKINS, A

holiness, or love of God is Uni-
versal, infinite, dhintereated*
benevolence, which necessariijr
includes the love of compla-
cence in all goodness, a regaid
to being in general, opposition
to all which is opposite to itself,
even to all self-love, or selfish-
ness ; wisdom to design and
promote the greatest good, jus-
tice to punish self-love, truth,
mercy, grace, compassion, pa-
tience, forbearance, wrath ; and
absolute, uncontrolable sove-
reignty.
St/8t./rom 68 to 89 /i. of Vol. 1.

ND OTHERS.

light to God, are not figurative,
but ought to be taken in a liter*
al sense. Eminons., fi. 114, 115;
" Since all the affections of the
Deity are only different modifi-
cations of pure, disinterested
benevolence, they admit of a
constant and perfect gratifica-
tion ; and since he is able with
infinite ease to attain every de-
sirable object, his affections are
always gratified, and always af-
ford him a source of complete
and permanent felicity." Em-
mons., fi. 116. " God loves and
hates with all his heai't, with all
his mind, and with all his
strength. In the view of this
subject, we may discover what
it was, which moved God to the
work of creation."

Emmons^ it. 120. WilliamH^
Ser.fi. 142.

• This vjord forms no inconsiderable part of tlie Hopkinsian system. It
IS repeatedly applied to God as well as men. Disinterested love, the
defenders of the word say, is directly opposed to self-love Do they intend
that a due regard to self is sin ? By no means. Again, they say that diiin-
terested love consists in tlie preference of a greater public, to a less private
good. The Calvinists ask, " How canyon apply this term to God ? Does
he act from any otlicr motive than a love of himself !" The Hopkinsians
answer, " God is himself the greatest good ; and tliercfore he loves him.
self, not for his oiun sake, but because he is Uie greatest g^od ; and this is
not self-love, but </:«-interested benevolence." Hence they say, tl»at it was
not self-love wliich actuated the Deity in creation : but to promote his
own happiness be made all things, because it was required by disinterested
benevolence, that he should supremely gratify the most perfectly benevolent
Seinc in existence.

CALTINISM.

CALVIN,

AND

OTHERS.

4. " Now if any man inquire
the cause whereby he both was
once led to create all these
things, and is now moved to pre-
serve them ; we shall find that
his alone goodness was that
which moved him to it.'*

Inst. B. 1. cA. 13% sec. 5.

" But we must keep modes-
ty, that we draw not God to
yield cause of his doings, but let
us so reverence his secret judg-
ments, that his will be unto us
a most just cause of all things."
Inst.B. \.ch. \7.scc. 1.

5. There is one divine es-
sence, subsisting in three dis-
tinguished, but not divided per-
sons, the Father, the Son, and
the Holy Ghost, to each of
which appertains some incom-
municable property.

Inst. B. 1 . ch. 1 3. sec. 2 and 6.

4. « God hath all life, glory,
goodness, blessedness, in and of
himself; and is alone in and un--
to himself all-sufficient, not
standing in need of any crea-
tures which he hath made, not
deriving any glory from them,
but only manifesting his own
glory, in, by, unto, and upon
them."

Con. P. C. U. S. ch. 2. aec. 2.
Say. Plat. ch. 2. sec. 2. Cow. C
Scot. ch. 2. sec. 2.

*' God is all-sufficient in him-
self." Con. of Helvetia.

" By whom we confesse and
beleeve all things in heaven and
earth, as well visible as invisi-
ble, to have been created, to be
retained in their being, and to
be ruled and guided by his in-
scrutable providence, to such
end, as his eternall wisdome^
goodnesse, and justice, hath ap-
pointed them, to the manifesta-
tion of his glory."

Con. C. Scot. A. D. 1581.

5. The Father, Son, and Holy
Ghost are one God, in three
persons, of incommunicable
properties, not divided, nor in-
termixed, but co-eternal, co-
essential and co-equal.

Con. R. D. C. Art. 8. Con. P.
C. U. S. ch. 2. sec. 3. Con. C.
Scot, and Say. Plat, ditto. Not
one of the confessions speaks of
society in the Godhead, or of
friendsUii between the three.,
which constitute one mind.

MOPKINSIANISM.

21,

HOPKINS, AND OTHERS.

•4. Go<l*s /lafi/iinesa consists 4. " Consider the source of
in his holy exercises, " so that the divine blessedness. God
it is not strictly true, that crea- is love, aod all his happiness
tures add nothing to the enjoy- flows from the perfect gratifi-
ment or happiness of God, cation of all his benevolent
even his essential happiness ; feelings. But these could never
and that he would have been as have been completely gratified,
completely blessed for ever, as without displaying all his per-
he really is, had there been no fections in the work of creation,
creatures." He can be said to God being from eternity all-
be indefiendently happy, in this sufficient and infinitely beneva-
sense alone, that he has power lent, must have had an infinite*-
to do all his pleasure. ly strong propensity to exert

«^«r, To/. l./i.89, 90. his omnipotent power in the
production of holiness and hap-
piness. Hence it was morally
impossible, that he should have
been perfectly blessed, without
devising and performing the
work of creation."

Emmonsyfi. 120.
5. The one God exists in 5. The Father, Son, and Ho-
three distinct subaistencea or ly Ghost are three diatinct
persons ; and it is highly pro- agents, or persons : and the di-
bable, « that this distinction of vine blessedness arises from
three in one, is that in which the perfect state of society
the most happy and perfect so- which subsists between the
eiety consists, in which love and three, and the fierfect aatisfac-
friendship. is exercised to the tion tohich each feeU in the
highest perfection, and with conduct of each, while it is the

infinite enjoyment and felicity."
System, Vol. I. p. 97, 104.
find Vol 2. p. 244.

office of one to create, of the
second to redeem, and of the
third to sanctify.

Kmmon8,p, 90, 104 and 107.

CALVINISM.

CALVIN,

AND

OTHERS.

6. " The Father is of none,
the son is of the Father, and the
Spirit is of both."

B. l.ch. 13. sec. 18.
« We teach that there is but
one essential God, and there-
fore that the essence as well of
the Son as of the Holy Ghost is
unbegotten. But for so much
as the Father is in order first
and hath of himself begotten his
wisdom, therefore rightfully it
is above said that he is counted
the original and fountain of all
the Godhead."

B. 1. ch. 13. «ec. 25.
7. " When we give fore-
knowledge to God, we mean
that all things always have been
and perpetually do remain un-
der his eyes."

B. 3. ch. 21. sec. 5.

6. « The Son is eternally be-*
gotten of the Father ; the Holy
Ghost, eternally proceeding
from the Father and the Son."
Con. P. C. U. S.p. 16 and 163.
Church of England, Art. i and
6. Say. Plat. ch. 2. sec. 3. Con.
C. Scot. ch. 2. sec. 3. and Con.
R.D. C. jirt. 8. See also the
Nicene creed., and that of St.
AthanasiusjA. D. 333.*

7. With God, foreknowledge
and predestination are simulta-
neous.

Con. P. C.U.S.fi. 17,25, and
1 66. Con. C. Scot, and Say, Plai.
ch, 3. sec. 1 and 2.

* The 3d chap, of " the latter confession of Helvetia," contains the sura
of Calvlnistic doctrine upon this subject. " We neverthelesse beleeve and
teach, that tlie same infinite, one, and indivisible God is, in persons, inse-
parably and without confusion distinguished into the Father, the Son and
the Holy Ghost, so as the Father hath begotten the Son from everlasting,
(the Son is begotten in an unspeakable manner) and die Holy Ghost
proceedeth from them both, and that from everlasting, and is to be wor-
shipped with them both. So that there be not three Gods, but three per-
sons consubstantiatl, coeternall, and coequall, distinct as touching their
persons, and in order, one going before another, yet without any inequali-
tie." The Con. of Basil, Bohemia, France, England, Auspurge and Wir-
temberge teach the same..

HOPKINSIANISM.

HOPKINS,

OTHERS.

6. Dr. H. thinks those who 6. " We feel constrained
epeak against the eternal filia- to reject the eternal generation
tion of the Redeemer censure- of the Son, and the eternal pro-
able, cession of the Holy Ghost."*
Syst. Vol. l.fi. 447. Evimona^fi. 103 and 104.

7. The foreknowledge of 7. Bjr knowing himself, God

God, is, in the order of nature " must necessarily know all

subsequent to predestination. possibles." " Besides this he

Syat Vol \.fi. 110. T. Wil- must know his own designs,

Hams' Sermonsf/i. 111. which is properly termed ybre-

knoivledgc."

JEmmonay fi. 2 1 .

• *' To suppose, that the Son, with respect to the divine nature, was
begotten of the Father, and that the Holy QAvi%\. proceedeth from the con-
cuiTence of the Father and the Son, is to supiwse, that a Trinity of persons
is not founded in the divine nature, but merely in the divine loill. For, on
this supposition, if the Father had not pleased to beget the Son, and die
Father and Son had not pleased to produce tlie Holy Ghost, there could
have been no Trinity of persons in the Godhead. Besides, this opinion
sets the Son as far below the Father, as a creature is below the Creator ;
and sets the Holy Ghost as far below the Son, as he is below the Father ;
pr, rather, it makes the Holy Ghost the creature of the creature." Env
fnont, p. 103, 104.

CALVINISM.

CHAPTER III.

Of the bivij^'-e decrees.

CALVIN,

AND

OTHERS.

1 . There is an eternal divine
determination, which respects
all beings, actions and events.*

B. l.ob. 16, and B. 3. ch. 22.

2. « The will of God is so the
highest rule of righteousness,
that whatsoever he willeth, even
for this that he willeth it, it
ought to be taken for righteous.
When, therefore, it is asked,
tvhy the Lord did it, it is to be
answered, because he willed it.
But if thou go further in ask-
ing ivhy he willed it, thou askest
some greater and higher thing
than the will of God, which can-
not be found."

Inst. B. 3. ch. 23. aec. 2.

3. " Predestination we call
the eternal decree of God,

1. " God from all eternity
did by the most wise and holy-
counsel of his own will, freely
and unchangeably ordain what-
soever comes to pass."

Con. P. C. U. S. fi. 16. Say^
Plat, fu 21. Con. C. Scot. ch. 3.
sec, 1.

2. According to his decree,
God " made heaven, earth, and
all other creatures of nothing,
when he -saw it Jit and conveni-
ent, and gave to every one his
being, forme, and divers offices,
that they might serve their Cre-
ator : and he doth now cherish,
uphold, and governe them all,
according to his everlasting
providence a;id infinite power ;
and that to this end,, t/uii they
might serve man, and man might
serve his God."

Con. qf Belgia, Jrt. 12. ^.
JD. 1566.

3. "It is not consistent with
the perfection of God to ascribe

* Calvin's premonition. " Fu*st, therefore, let this be before our
eyes, that to covet any other knowledge of predestination than that which
is set forth by the word of God, is a point of no less madness than if a man
should have a will to go by an impassable way, or to see in darkness."
** Let us w^illingly abstain from the searching of that knowledge, whereof
the excessive coveting is both foolish and perilous, yea, and deadly.** JB 3.
ch. 2L- Sec. 2.

HOPKINSIANISM.

CHAPTER III.

OF THE BWIKE DECREES.

HOPKINS, A

1. Dr. H. adopts the defini-
tion of the Assemblyof Divines.
" The decrees of God arc his
eternal purpose, according to
the counsel of his own will,
whereby for his own glory, he
hath foreordained whatsoever
comes to pass."

Syat. Vol. I. /I. 106.

2. The decrees of God are
sovereign and unchangeable, but
not arbitrary; or not " deter-
mined and fixed without any
reason why he should purpose
and decree as he has done, ra-
ther than the contrary, or other-
wise." They have originated
in moral goodness, or disinter-
ested benevolence ; and are de-
signed to promote the greatest
good of being in general.

Syat. Foil. p. 107 and 114.

3. The decrees particularly
respected, 1. The Works of
creation. These are all such
as God saw most suitable to
promote the greatest good. 2.
The character of moral agents.
3. The election of a definite

ND OTHERS.

I. " If the author of nature
be a Being of perfect wisdom,
he must have formed all his
purposes from eternity. He
could not have begun to ope-
rate, in a single instance, before
he had determined the nature,
number, duration, and end of
all his works. And by deter-
mining all his own conduct, he
must have necessarily deter-
mined the conduct and charac-
ter, and final state of all his in-
telligent and accountable crea-
tures. The doctrine of de-
crees, in its largest extent, ne-
cessarily results from the being
and perfections of God. Hence
all, who acknowledge them-
selves to be the creatures of
God, are constrained to believe,
that he hath decreed every thing
respecting them, through eve-
ry period of their existence."

Emmons, fi. 28 and 29.

2, The decrees of God are
all sovereign ; but still he de-
crees from a benevolent pur-
pose.

E?nmons, fi. 391, 400.

3. God decrees what moral
agents he will make, for what
end he will make them, what

CALVINISM.

GALVIN, AN

^vhereby he had it determined
by himself what he willed to be-
come of every man. For all
are not created to like estate :
but to some eternal life, and to
some eternal damnation was
fore-appointed. Therefore as
every man is created to the one
or other end, so we say that he
is predestinated either to life or
death." 5.3. ch. 21. sec. 5.
There is an election of nations
to privileges, and of individuals
to an interest in Christ, unto
salvation.

B. 3. ch. 21 and 22 passim.

4. The decree of election* con-
sists, in the Father's giving to

D OTHERS.

to him general and indetermin-
ate decrees, which were to re-
ceive any determination or cer-
tainty from men. We read,
Acts ii. 23. of the determinate
counsel of God., but never of a
general and indeterminate de-
cree." Witsius' Econ. Coi}. B.
3. ch. 3 sec. 8. Witsius ap-
proves of the saying of Beza,
that, " because all things are
present to God, and that what
God has decreed to be future,
shall certainly come to pass ;
therefore God is said to have
done from eternity, what is re-
vealed to us in its appointed
time."

Witsius^ Econ. B. 3. ch. 3.
sec. 18.

4, In the decree of election,
" God having freely chosen un-

* The Calvinistic doctrine of election m-cludes the idea of s. particular
atonement: the Hopkinsian doctrine eA.-cludes it. The lat ter supposes,
that in the order of nature, tlie decree .tif atonement was prior to election.
God determined \o send his Son in tQ,Abe world, to obey and suffer, in re-
ference to the dishonoured law, that a way might be opened for the escape
of all sinners from eternal condemnation. The way being already prepared,
by the atonement, the decree of election comes in, saying-, " a chosen
people shall be made willing to escape from sin and hell, through the door
of the atonement, which is already opened ; and being chosen through, as
well as to sanctification, shall be united to Christ in felicity and glory."
The Calvinistic doctrine reverses this order. It supposes, that, according
to the order of nature, in the everlasting covenant of redemption, God first
decreed to give his Son a definite number of sinners, and then predestinated
him to make atonement for them. The decree of election must certainly
precede the means used to redeem and save a chosen people. It looks
upon the sinner in his pollution, ordains his salvation, and provides all the
»ecessary means. " The beginning and first source of all grace is election >
both of Christ the Saviour, and of those to be saved by him. For even

H0PKIN9IANISM. 27

HOPKINS, AND OTHERS.

number of men and angels to character they shall possess to
everlasting happiness ; and, 4. answer this end, and that he
The refirobation ot a definite will then treat them according
number of men and devils.* to their moral character.

Syat. Part. I.cA. 4. Emmons^ p. 391, et passim.

4. In the decree of election, a 4. The decree of election
definite number of persons, consists in God's determining
were predestinated to the pos- who shall repent, believe, come
session of such a moral charac- to Christ and be saved,
ter as would display divine mcr- Williafns' 5tU Sermon,

cy in their pardon through the
atonement made to the law ;
and by regeneration to the pos-
session of such holiness as shall
unite them to Christ, and ren-
der them the proper objects
of everlasting love.

Compare Syst. Part 1. ch. 4.
ivith Part 2. cA. 4. p. 174 and
175.

Christ was chosen of God, and by an eternal and immutable decree, g^iven
to be our Saviour ; and therefore is said to be " fore-ordained before the
foundation of the world." 1 Pet. i. 20. And they whom Christ was to
save were given to him by the same decree. John xvii. 6. They are said to
be "chosen in Christ." Eph. i. 4. That is, not only by Christ as God, and
consequently the elector of them ; but also in Christ as Mediator, and on
that account, the elected, who by one and the same act, was given to them
to be their head and lord, and attlie same time they were given to him
to be his members and property, to be saved by his merit and power, and
to enjoy communion with liim." IFitsius* Economy, B. 3. cA.4. sec. 2.

The decree of election, therefore, is the foundation of the atonement,
justification, effectual calUng through faitli to spiritual life, sanctification,
preservation, and the end of all, the glorification of God by the glorifica-
tion of ransomed rebels.

* "In forming characters, God exercises neither justice nor injustice In
the creation of moral agents and in the formation of their characters, God
exercises his sovereignty. He has a right to create as many rational
beings, and to give to every one such natural faculties, and such a moral
character as he pleases." He forms the unholy character, that he may
danm tlie person who possesses it, for the promotion of the greatest good.
Williamz,p, 192, 193. Where now is the regard to the/<nej* of things ?

CALVINISM.

CALTIN, AND OTHERS.

the Son, Christ Jesus, a definite to life a certain number of lost
number of our fallen race, to be mankind, for the glory of his
atoned for by his blood, sancti- rich grace,did give them, before
fied through the purchased in- the world began, unto God the
flaences of the Spirit, and thus Son, appointed Redeemer, that,
chosen in him to eternal life. upon condition he would hum-

Jnst. B. 3. ch. 24. sec. 5, 6. ble himself so far as to assume

the human nature, of a soul and
a body, unto personal union with
his divine nature, and submit
himself to the law, as surety for
them, and satisfy justice for
them, by giving obedience in
their name, even unto the suf-
fering of the cursed death of the
cross, he should ransom and re-
deem them all from sin and
death, and purchase unto them
righteousness and eternal life,
with all saving graces leading
thereunto, to be effectually by
means of his own appointment,
applied in due time to every one
of them."

Con. C. Scoi. p. 447.
5. " The rest of mankind,
God was pleased, according to
the unsearchable counsel of his
own will, whereby he extendeth
or withholdeth mercy as he
pleaseth, for the glory of his
sovereign power over his crea-
tures, to pass by, and to ordain
them to dishonour and wrath
for their sin, to the praise of his
glorious justice." Say. Flat,
ch. 3. sec. 7. Con. C. Scot ch. 3.
sec,7.Con,F.C. U.S./i.2l.

5. " That therefore which
the scripture clearly sheweth,
we say, that God by eternal and
unchangeable counsel hath once
appointed whom in time to
come he would take to salva-
tion, and on the other side whom
he would condemn to destruc-
tion. This counsel as touch-
ing the elect, we say is ground-
ed ;ipon his free mercy without
any respect to the worthiness
of man, but whom he appoint-
eth to damnation, to them, by
his just indeed, and irreprehen-
sible, but also incomprehensi-
ble judgment, the entry of life
is blocked up."

B. 3. ch. 22. eec. 7. and ch.
23. sec. 8.

6. « I say with Augustine,
that they are created of the
Lord, whom he without doubt-
ing knew that they should go

HOPKINSIANISM.

HOPKINS, A

5. The decree of re/irobation
consists in God's ordaining a
definite number to the posses-
sion of a reprobate character,
and the punishment, which is
both meet for them, and suita-
ble to display the di\ine justice.

Syat. chafiters on Decrees,
Providence and Election.

6. Love actuated the Deity
in all his decrees ; and he will
save " as many as he possibly
can," consistently with his re-
gard to the public, or greatest
good.

Life of Hofikins, fiaasiniy
nvritten by himself and fiublish-
ed by Dr. West, and Syst. Vol.
2.fi. 167.

ND OTHERS.

5. The decree of reprobation
consists in God's determining
to fit a definite number of man-
kind for eternal damnation.
This is " the counter part to
the doctrine of election." JSm-
monsifi. 392, 393. Williams, fi.
207. "The salvation of im-
mortal souls must be in a state
of uncertainty, unless God has
formed a purpose respecting
their salvation. There is no
reason to suppose that God ever
acts, without designing to act."
" If God has not decreed who
shall be saved, he could not fore-
know who would be saved. And
then the most important of all
events must have been un-
known to God. And if God
does not foreknow the most im-
portant of all events, what rea-
son is there for believing that
he knows any thing ? A denial
of the divine decrees respect-
ing the salvation of immortal
souls, denies the essential attri-
butes of Jehovah."

Williams, ft. 101, 111.

6. God saves as many, and
damns as few as he can, consist-
ently with his knowledge and
love of the greatest good.

Emmons, fi. ;^96, (md Wit'
liams,/i. 156.

^^ CALVINISM.

CALVIN, AND OTHERS. !

into destruction : and that it
was so done because he so will-
ed : but why he willed, it is not
our part to ask a reason of it,
who cannot comprehend it :
neither is it meet that the will
of God should come down into
controversy among us."

B. 3. ch. 23. sec. 5. 7 " God hath from the be-

7. The decrees were not ginning,freely, andofhis meere
formed in consequence of any grace, without any respect of
foresight of sin or holiness, in men, predestinated or elected
the reprobate or elect, the saints "

£. 3. ch. 22. sec. 11. and B. Latter Con. Helvetia.ch. 10.
3. ch. 24. sec. U, 12, 13, 14. French Con. Say Plat fi 23.

Con P. C U S fi. 19. and Con.
C. Scot ch. 3 sec. 5. Witsius'
jEconomy, B. 3 ch. 4. sec. 24.

8. The works of creation and 8 All the confessions of the
providence are the execution of Reformed churches agree that
the decrees. B.l.ch.5. the decrees are executed by

creation and providence ; and
that means as well as ends are
predestinated.*
— —^ -___ __ _

* The Calvinists conceive, that man is so blind in his understanding, so
corrupted in liis affections, and so completely dead to all good, that God
need not exert a positive influence to create more sin in liim, in order to his
reprobation. They would rather say, that if God does not bestow his
grace, the sinner is already under the sentence of eondemnation : if God
does not sanctify him completely, corruption will rage and reign even to
eternal damnation. When God's gracious will prevents our will from hav-
ing its course, then we are saved ; but when God says concerning any one,
" he is joined to idols ; let him alone : I am weary with repenting ; • j
Spirit shall no longer strive with him," then the sinner is carried along, by
the current of his own propensities, to the bottomless abyss. Cast a lifeless
body into the water above the cataract of Niagara. You need not apply
j'our hand to propel it down the precipice. A living person would require
your aid to make effectual resistance, and escape the brink of ruin ; but the
natural course of the floods will bear the dead to the gulf, and grind them,
pn the rocky bed, to atoms.

HOPKINSIANISM.

HOPKINS) AND OTHERS.

7. " The elect are not cho-
sen to sakation, rather than
others, because of any moral
excellence in them, or out of
respect to any foreseen faith
and repentance."

Syst. Vol. 2. /I. 174.

8. God began to execute his
decrees, by the creation, and
he continues his work by pro-
vidential government. Syst.
Vol. 1. /I. 224 and 243. Both
the means and ends are predes-
Unated in every event.

Syat.fiaaaim.

7. " There can be no more
reasons to induce God to save
the righteous at the day of
judgment, than there were to
induce him in eternity to de-
cree that they should be savetL
Nor can there be any more rea-
sons to induce God to destroy
the wicked at the day of judg-
ment, than there were in eter-
nity to induce him to decree
that the wicked should be de-
stroyed." Williams^ fi. 136,221.

CALVINISM.

CHAPTER IV

OF CREjITIOM

Calvik, and others.

God created all things which « It pleased God the Father,
exist, by the immediate agency Son and Holy Ghost, for the
of his power, according to the manifestation of the glory of his
design of his wisdom, and for eternal power, wisdom and
the purposes of his goodness, goodness, in the beginning, to
The question, why did not God create, or make of nothing, the
make the world before ? is im- world, and all things therein,
pertinent, " and well did that whether visible or invisible, ia
pious old man speak, who when the space of six days, and all
a wanton fellow did in scorn de- very good. After God had
mand of him, what God had made all other creatures, he
done before the foundation of created man, male and female,
the world, answered that he with reasonable and immortal
builded hell for curious fools." souls, endued with knowledge,
£. 1. ch. 14. sec. I. righteousness and true holi-
Having formed the earth and ness, after his own image, hav-
its inhabitants, in the space of ing the law of God written in
six days, rather than instantly, their hearts, and fioiver to Julfil
for our instruction, he made the it ; and yet under a possibility
first man, of the dust of the of transgressing, being left
earth. Angels were previ- to the liberty of their own
ously made. To the animal will, which was subject unto
body of man, God joined an change."

immortal, but created soul, of Con. C. Scot. ch. 4. Con. P.
two constituent parts, under- C. U. S. fi. 23, 24. Say. Plat,
standing, or mind, and heart, or ch. 4.

nvill. The soul is immaterial " We believe that God crea-
and can exist in a separate state ted man out of the dust of the
from the body. It is called a earth, and made and formed
spirit, when considered as dis- him after his own image and
joined from the body. likeness, good, righteous and

The image of God in which holy, cafiable in all things to
Adam was created, consisted, nvill, agreeable to the will of
aot in the erect form of his bo- God." Con.R. D. C. Art. 14.

HOPKINSIANISM.

CHAPTER IV.

OF CREATIOJ^.

HOPKINS, AND OTHERS.

God spake the whole crea- To the works of creation^
6on into being, from nothing, usually enumerated by divines,
with infinite ease. He formed Dr. Emmons has added holinesa
angels and men, and it is very and ain. He says, " his agree-
improbable that there are any able to the nature of virtue, or
Other orders of created beings, holiness^ to be created. The
The creation of the world from volitions or moral exercises of
chaos, was emblematical of the the mind are virtuous or vi-
new creation out of confusion cious, in their own nature^ with-
and moral darkness. The grad- outthe least regard to the caw**?,
ual increase of light and order, by which they are produced."
was emblematical of the dawn « I may further observe, that
and rising of the Sun of right- holiness is something which
eouaneaa upon the moral world, has a real and positive exist-
Six days were employed in ence, and which not only may^
the creation, to divide our time, but must be created."
and give us an example of holy Adam before and after the
rest on the Sabbath. The six fall, in his understanding had
days were also emblematical of the natural image of Jehovah ;
the six thousand years of the but it was a moral image, par-
preparatory work of redemp- ticularly referred to when God
tion, antecedent to the seventh said, " let us make man in our
millennium, or sabbath in the imagey after our likeness."
age of the world and church, jfdam'a heart was so created as
The question, why was not the to resemble the heart of God:
creation begun sooner ? is im- or his moral exerciaea, which
pertinent and absurd. were of a benevolent nature

Adam was made of the dust, were created in him.
in the latter end of September ; His primitive rectitude con-
when the fruits were prepared sisted in the nature of his cAozVe,
for his use ; and Eve was taken and not in any/iower to chooae^
outof his side, to intimate the or " power of free will," for this
relation which should -subsist he never had. "Such a de-
between the sexes. Man was pendent creature could no more

dALVINI^M.

CALVIN-,

AND

OTHERS.

dy, or beauty of his face, but
chiefly in a clear understanding,
aflfections framed according to
reason, senses governed in
right order, and soundness of
all his parts, " Though the
principal seat of the image of
God was in the mind and heart,
or in the soul, and powers thei-e-
of, yet was there no part of
man, not so much as his body,
wherein did not some sparks
thereof appear." There was
a perfection of powers, as well
as wisdom and holiness. He
had understanding to discern
good from evil, and power of
free-will, whereby he might
have attained to eternal life.

Inet. B. \. ch. 5 and 15.

'' Man, in his state of inno-
c«ncy, had freedom, and fioiver
to will and to do that which is
good and well pleasing to God ;
but yet mutably, so that he
might fall from it."

Con. C. Scot. ch. 9. 5ay.
Plat, ch. 9. sec. 2. and Con. P.
C. U.S. fi. 51. "God of the
slime of the earth created man,
after his image, that is to say,
good, just, and holy, who had
power by his own free will, to
frame and conforme his will un-
to the will of God." Con. of
Belgia. " Man was before his
fall, upright and free, who
might both continue in good-
nesse, and decline to evill."
Latter Con. of Helvetia. " He
made our first parents, Adam
and Eve, the root of mankind,
both upright and able to keep
the law written in their heart."
Con. C. Scot. p. 446 « Man
was created of God, just, wise,
indued with free will, adorned
with the Holy Ghost, and hap-
pie."* Con. of Wertemberg^ey
ch. 4.

* " He is as holy, wise and good iii creating unholy beings as he is in
creating holy beings. That God creates unholy as well as holy beings, is
evident from his own words. He says, " I form the light and create
darkness ; I make peace and create evil ; I, the Lord, do aU these things."
Williams, p. 193.

It remains still to be proved, that evil here mean* any thing more than
that natural evil, which God brings upon the wicked, to punish them.
" Shall there be evi^ in the city," such as pestilence, " and the Lord hath
not done it ?**

H0PKINSIANI8M. 35

HOPKINS, AND OTHERS.

made a moral agenty capable of produce his own volitions, than

moral exercises., through the his own existence." " It is in

agency of the Deity upon his vain to attempt to account for

heart : these were all benevo- the first sin of the first man, by

lent, disinterested, or holy ; and the instrumentality of second

in this consisted the image of causes." " It is extremely dif-

God, in which he was created, ficult to conceive, how he

It was a moral image. His should be led into sin, without

heart was love. the immediate interposition of

Syat. Part. \. ch. 5. the deitt."* Emmons* Ser. 12.

• Dr. Hopkins asserts in like manner, that holiness and sin are a part of
the creation of God. The principal part of ch. IV. Part 1. of his System, it
devoted to the support of this doctrine. " Who does not now see that
Cod may determine, order and cause moral evil to take place, and in this
sense, create it, consistent with his infinite holiness and geodness, if this
be necessary for the greatest good of the whole, both moral and natural t
jea, tliat God could not be infinitely wise and good, if, on this supposition,
he did not order and cause it to take place ?" Vol. I p. 186.

Those persons, who are so unguarded in expression, as to say, that God
is the author of sin, or creator of moral evil, would do well to re-
member an anecdote, which has found it* way to this side of tlie Atlantic^
It conveys in a parabolical manner very severe reproof.

An elderly gentleman, it is said, was seated at the door of his country
mansion, near the Land's End, when he saw a gliastly, grim, black person-
age crossing his manor. " Stop, stop, you black monster, and give an ac,
count of yourself. Row came you here ?"

/ am leaving the country, let m.e pass unmolested.

" Whither do you betake yourself ? Tell me, or you cannot pass."

I am. going to JVexo-England ; let m.e go, and Iruili never return.

'• But stay, sir, are you not hi* Majesty's subject ? Why, then, do you
quit the kingdom ?"

/ am, dissatisfied vuith m,y residence here ; for if any evil is done
in either of the three kingdoms, it i» charged to my account t but in
%N'ev)- England m.en charge all their sin upon their Maier. Having thus
spoken, he pulled off his cap, and girded liigh around him his sable robe.
The long ears and cloven foot made tlie inquisitive lord of the manor shrink
back with horror. Away fled the D«vil to tlie sea coast. What form he
assumed, when he engaged his passage, and while on his voj-age, is not re-
lated ; but it is thought that he entered New-England in the form of a lean,
bald-headed, philosophical Arminian, who obtained a country parish, became
rery studious, and published heresy under the specious title of Calvinism.

CALVINISM.

CHAPTER V.

OF PROVIDENCE.

CALVIN,

AND

OTHERS.

As the decrees of God are
universal, extending to all be-
ings, actions, and events, so the
Providence of God is universal,
and extends as much to a spar-
row, as the government of the
world.

Imt.B. \.ch. 16 and 18.

Those things, which, in res-
pect to man are said to happen,
do not take place by fortune or
chance.

B. 1. ch. 16. sec. 8, 9.

" They who give any thing
to fortune, do bury the provi-
dence of God, by whose secret
counsel all successes are go-
verned. Things without life,
although each of them have
theirnatnral property planted in
them, yet do not put forth their
force, but so far as they are di-
rected by the present hand of
God ; which is proved by the
sun ;" which regularly rises, but
Stood still for the space of two
days, and whose shadow went
back on the dial by the divine
command.

B. \.ch. 16. sec.2y^:.

According to Witsius, the
decrees of God are sovereign,
eternal and immutable ; and di-
vine providence is co-extensive
with the divine counsels. " We
deny thatany decree of God de-
pends on a condition : if the
thing decreed be suspended on
a condition, the condition itself
is at the same time decreed."
" If any decree of God could be
changed, it would be because
God either would not or could
not effect the thing decreed, or
because his latter thoughts were
wiser or better than his first;
all which are injurious to God.
You will answer ; God indeed,
wills what he has decreed to be
done, but on condition the crea-
ture also wills it, whose liberty
he would no wise infringe. I
answer, is God so destitute ei-
ther of power, or of wisdom,
that he cannot so concur with
the liberty of second causes,
which he himself gave and
formed, as to do what he wills,
without prejudice to, and cou'.
sistently with their libei*ty ?"

Economy of Covenants, B. 3*
ch. 4. sec. 25.

« God the great Creator ©fall

UOPKINSlANIS^r.

CHAPTER V.

OF PROVIDEJ^'CE.

HOPKINS, AND OTHERS.

" Diviae providence consists " Divine Providence consists

in preserving, directing and in God's agency." "Providence

governing, all creatures and is in its nature always the same,

things which are made ; or in let the events produced be what

taking the most wise and effect- they may. It is always the di-

ual care of them, so as to make
them answer the end for which
they ai'e created."

Syit. Vol. \.p. 243.

God upholds all things by a

continued creation, and governs

vine agency."

Massac/iuaeitg IMissionary
Magazine : edited by several
distinguished divines of that
state.

" The happiness of God de-

the material system by exerting /'fwrfs upon his effecting what

his energy, according to stated he desires and chooses. What

rules, or fixed laws. When God desires and chooses, he

God acts upon any being in an desires and chooses with all his

imusual manner, or so as to
counteract or interrupt his fix-
ed laws of nature, that provi-
dence is called a miracle. Syst.
Vol. \. ft. 244. "In the exer-

heart and soul, with all his mind
and strength. He ever per-
ceives what he ought to desire
and to choose, respecting every
creature and every event. And

cise of this divine providence, his desire and choice respect-
some events take place by the ing every thing is wisest and

more immediate energy and
agency of God ; and others by
the instrumentality and agency
of creatures, and by various me-

best. In proportion to the
strength of the divine desires,
and the wisdom and rectitude
of the divine choice, must be

diums, and what are called se- the pleasure of God in gratify-

cond causes. But in all the ing his desires, and his satisfac-

events of the latter kind, , the tion in effecting his chosen

divine hand, /iower and energy, purposes." " God clearly and

is as really and as much con- fully perceives the end from

cerned and exerted, and is real- the beginning. He has suffi-

ly as evident, and as much to be cient wisdom to form the best

acknowledged, as if no instru- purposes, and to devise, and

CATiVlNlSBI^.

CALVIW, AN

« Solomon doth easily re-
concile the purposes of men
with the providence of God.
For as he laugheth to scorn
their folly, who boldly do under-
take anything without the Lord,
as though they were not ruled
by his hand ; so in another place
he speaketh in this manner:
* The heart of man purposeth
his way, but the Lord doth di-
rect his steps ;' meaning that
we are not hindered by the eter-
nal decrees of God, but that un-
der his will we may both pro-
vide for ourselves, and dispose
all things belonging to us."

B. \.ch. \7.sec. 4.

« The doctrine concerning
God's providence, doth not es-
tablish Stoical destiny, but ex-
cludeth heathenish fortune and
chance.'*

" The providence of God
doth not abolish but establish
the means, by leaving the end
only certain to itself, to us un-
certain."*

B. \.ch. 17. sec. 4.

D OTHERS.

things, doth uphold, direct, dis-
pose, and govern all creatures,
actions and things, from the
greatest even to the least, by
his most wise and holy Provi-
dence, according to his infalli-
ble fore-knowledge, and the
free and immutable counsel of
his own will, to the praise of the
glory of his wisdom, power, jus-
tice, goodness and mercy."

Con, C. Scot. ch. 5. sec. 1.
Con. P. C. U. S. p. 25. Say.
Plat. p. 26. Con. R. D. C. Art.
1 3. " We believe that all things,
both in heaven and in earth, and
in all creatures are sustained
and governedhy the providence
of this wise eternall and omni-
potent God." " Wherefore we
condemn the Epicures who de-
nie the providence of God, and
all those, who blasphemously
affirme, that God is occupied
about the poles of heaven, and
that he neither seeth nor re-
gardeth us, nor our affaires."

Latter Con. Helvetia.

" Nor is violence offered to
the will of the creatures, nor is
the liberty or contingency of se-
cond causes taken away, but ra-
ther established." Con. C.
Scot. ch. 3. sec. 1. Con. P. C. U.
S.fi. 17. Say. Plat.fi. 21.

* The pious, " neither for the time past will murmur against God for
their adversities, nor lay upon him the blame of wicked actions, as Aga-
lltemnon in Homer did, saying, lam not the cause, but Jupiter and fate t

HOPMINSIANISM.

HOPKINS, AN

mentf agent, or second cause
were used, or had any concern
in the matter. Because the
creature or the instrument, has
no power to act or efTect any
thing, independent of God, or
which is not given to him by
God. And is in the hand of
God, as the ax or saw is in the
hand of the workman. This is
the light in which divine reve-
lation every where represents
the providence of God."

Syat.Vol. l./i. 146, 147.

** Ml fiovter is in God, and aU
c^?i«iiires which act, or move,
exHt and move, or are moved
in and by him."*

Syat. Vol. l./i. 244.

D OTHERS.

employ the best means for ef-
fecting his designs." " He
declares, ' the end from the be-
ginning, and from ancient times
the things that are not yet done,
saying, my counsel shall stand,
and I will do all my pleasure.'
God causes every creature, eve-
ry action, eveiy volition, every
desire, and every event to be
what he pleases aiid what he
decrees."

Willianui fi. 139, 140, 141,
142.

The providence of God could
not extend to moral agents if
they were not acted upon ; nor
regulate moral actions if they
were not produced by a positive
influence of the Deity.

Emmons' 9th Ser. et fiaaaim.

* Contingent or uncertain
events may be conjecturedj
but cannot be foreknown."

Mass. Miss. Magazine.

nor yet, *g*mt as carried away with destinies, will they by despair throw*
themselves into destruction, as that young man in Piautus, who said, " Ua-
stable is the chance of things : the Fates drive men at their pleasure : I
will get me to some rock, thepe to make an end of my goods and life
together." Neither yet, (as another did) will they pretend the name of
God to palliate and cover their own mischievous actions ; for so saith
Lyconides, in another comedy, • GoJ vsat the mover -• 1 believe it was the
will of the Gods ; for if it had not been their will, I know it should not so
come lo pass " £. I. ch. 17. Sec. 3 of CalvitCt Irut.

* The Calvinists consent to the proposition, that all phytical motien takes
place by the phtical Jnvier of God. If a stone falls, or rolls on an inclined
plain, God fnovet it. If a thousand wheels revolve in some complicated
machines, God move* each one. But thought and volition are improperly
compared to mechanical motion. The Calvinists are, therefore, of opinion,
that God does not govern moral actions by a mechanical appUcatioD of

40 . CALVtNISal.

CHAPTER VI.*

OF MORAL LAW, OBLIGATION, ACTIOJ^' AjYD CHARACTER,

CALVIN, AND OTHERS.

1. The will of God is the mo- 1. "The moral laiv'i is the

ral law of man; and from his declaration of Me w///o/*Goc? to

being a creature, the property mankind, directing and binding

of God, results his obligation to everyone to personal,perfectand

obey. " They consider not perpetual conformity and obedi-

that true religion ought to be ence thereunto, in the frame

framed according to the will of and disposition of the whole

God, as by a perpetual rule : man, soul and body, and in per-

and that God himself abideth formance of all those duties

always like himself, and is no of holiness and righteousness

imagined apparition or fancy, which he oweth to God and

that may be diversely fashioned man ; promising life upon the

power to excite motion. They attribute to his providence higher praise,
than could be derived from the regulation of machines. Before they will
suppose God to regulate moral beings, as an artificer manages the hands
of a clock, they will assert, that God rules, that man is ruled ; that God is
sovereign, that man is free ; and then freely confess their ignoiiRnce of the
'inode of divine operation,

* It is granted by all Calvinlsts and Hopkinsians, that the providence
of God has respect to all the conduct of every accountable creature ; to
the first sinful volition of the angel who first rebelled, to the lapse of man,
and all the subsequent actions of Adam and his posterity. But honsi does
the divine providence respect the moral actions and character of angels,
devils and men ? This is an important question. Much is said, on one
side, at least, about the manner of providential government. Before we
can treat of this subject, we must examine into the nature of moral action,
which is the object of this divine controul. Moral action is said to regard
a moral law, in consequence of a moral obligation, and to constitute the
character of the elect and the reprobate. It seemed necessary, therefore,
to introduce a chapter upon these topics, in this place, to prepare the way
fdr an exhibition of that part of the two systems, which relat«s to the pro-
vidence of God in the formation of moral character.

f Sec note A. at the end of this chapter.

llOPKrNSIANl93i.

CHAPTER VJ.

fiF MORAL LAW, OBLIGATIOJ^, ACTIOJ^^ AJsTD CUARACTEH.

HOPKINS, AND OTHERS.

1. The moral law is the rule 1. "Every thing has a nature

of right and wrong, which is which is peculiar to itself, and

founded on the reason and na- which is essential to its very

ture of things. Syst. Vol. \.fi. existence. Light has a nature,

290^ and Vol.2, fi. 68. "This by which it is distinguished

law did not, strictly speaking, from darkness. Sweet has a

make it their duty to exercise nature by which it is distin-

and express this love ; but re- guished from bitter. Animals

quired and commanded it, be- have a nature by which they

cause it ivaa their duty." Syat. are distinguished from men.

Vol.V.fi. 251. "This neces- Men have a nature hy which

sarily supposes a rule of right, tbey are distinguished fronx

or that there was a right and angels. Angels have a nature

wrong in moral character and by which they are distinguish-

conduct : and that God did and ed from God. And God has a

could not but require or com- nature by which he is distin-

mand that which is morally guished from all other beings,

right, and forbid the contrary." Now such different natures lay

Syat. Vol. I. /I. 260. This law a foundation for different obli-

required nothing but right ex- gations ; and different obliga-

ercises,or love to God and our
neighbour. Syat. Vol. \.fi. Q89.

tions lay a foundation for virtue
and vice in all their different
degrees. As virtue and vice,
therefore, take their origin from
the nature of things ; so the
difference between moral good
and moral evil is as immutable
as the nature of things, from
which it results. It is as impos-
sible in the nature of things,
that the essential distinction
between virtue and vice should
cease, as that the essential dis-
tinction between light and dark-

CALVINrSM.

CALVIN, AND OTHERS.

after every man's liking." hist, fulfilling, and threatening death

B^ 1 . ch. 4. sec. 3, ftpon the breach of it."

Larger West. Cat. Q. 93.

" God gave to Adam a law,

" Forasmuch as thou art his as a covenant of works, dyw/ucZf

creature, therefore thoU art of ^'^ bound him^ ahd all his poste-

righl subject to his authority." ^'^^Y to personal, entire, exact

Inst. B. 1. ch. 2. sec. 2. and perpetual obedience ; pro-

They -vrho regulate their con- mised life upon the fulfilling,

duct by any thing but the re- and threatened death upon the

vealed law of God, worship an breach of it; and endued him

unknown God, and are by with power and ability to keep

Christ's mouth, John iv. 22. it." Con. P. C. U. S. p. 90.

pronounced guilty.

B. 1. ch. 5. sec. 12.

Con. C. Scot. ch. 19, sec. 1. and
Say. Plat. fi. 62. with this ad-
dition, « God gave to Adam a
law of universal obedience
« Now ^vhereas the Lord written in his heart, and a par-
giving a rule of perfect righte- ticular precept of not eating the
ousness, hath applied all the fruit of the tree of knowledge
parts thereof to his own will, of good and evil, as a cove-
therein is declared that nothing nant," 8cc. 8cc.
is to him more acceptable than God gave man the moral law,
obedience, which is so much and made him capable of per-
more diligently to be observed forming it.
as the wantonness of man's Heidelbergh Cat. Q. 9.

mind is more ready to devise God expressed his will by
now and then divers sorts of the moral law ; and man before
worshipping to gain his favour the fall was able to keep it.
withal." Latter Con. Helvetia, ch.9

B. 1. ch, 8. sec. 5. and 12.

2. Moral obligation results

The law requires conformity from a right to command. Con.

in thought and action as well as c. Scot. ch. 2. sec. 2. Con. P.

affection. C. U. S. ch. 2. sec. 2. and Say.

B. 1. ch. 8, sec. 6. Plat. ch. 2. sec. 2. Larger Cat.

2. " Now when thou hearest Ques. 99. " God manifests his

judgment universally named in sovereignty, as being Jehovah,

the difference of good and evil, the eternal, immutable and al-

HePKINSlANISM.

HOPKINS,

AND

OTHERS.

With this moral law, man,
being made a moral agent, ca-
pable of discerning the right
and wrong in the nature of
things, was not made acquaint-
ed by revelation ; nor was he
formally put under it, because
that was entirely needless. *

Stfst. Vol. 1./^. 261.

ness, bitter and sweet should
cease. These distinctions do
not depend upon the bare will
of the Deity ; for so long as he
continues the nature of things,
no law or command of his can
change light into darkness, bit-
ter into sweet» nor virtue into
vice." Emmons, fi. 62 and 6^1

3. Moral obligation, there-
fore, results from the right and
wrong in the nature of things,
from natural powers to discern
this moral fitness, and from the
possession of natural faculties
to love it. Syst. Fare 1. cA. 4,
7 and Q./iaasim.

2. " As moral agents we are
capable of knowing the relation
in which we stand to our Crea-
tor and moral governor, and
how he ought to treat us."
" But the truth is, we are as
capableof knowing, when God's
treatment of us is just and
right, as when a creature's is
so." Mass. Altss. Magazine.,
Vol. o.fi. 347. God has given

* Calvin admits that God lias planted so mUch knowledge in the minds
of men that tliey are inexcusable. They have, he says, " a certain con»
science of good and evil," or so much of the law written on their hearts,
tJiat their conscience either accuses or excuses them before God. " There-
fore the end of the law natural is, that man may be made inexcusable. And
it shall be defined not improperly thus; viz. That it is a knowledge of
conscience which sufficiently discemeth between just and unjust, to take
away from men the pretence of ignorance, while they are proved guilty by
their own testimony." Intt. B. 2. ch. 2. sec. 22. This knowledge, how-
ever, he dpes not consider an uncorrupted relique of the fall, but the gift
of Cod.

CALVINISM.

CALVIN, AND OTHERS.

think it not very sound and per- mighty God ; having his being

feet judgment." in and of himself, and giving

*Insi. B. 2. ch. 2. sec. 24. being to all his words and

" Our understanding is al- works," and " therefore we arc

together impotent and blind ex- bound to take him for our God

cept it be by grace illuminated alone, and to keep all his com-

not once but continually in eve- mandments." Larger Cat. Q.

ry divine and heavenly thing lOl. " Because God is the

which we have to learn." Lord^ and our God and Redeem-

B. 2. ch. 2. sec. 25. er, therefore ive are bound to

3.t " To extend the power of keep all his commandments."
man to the commandments of Shorter Cat. Q. 4:4^.

the law, hath indeed long ago 3, Complete inability to obey

begun to be common, and hath the law, produced by the apos-

some speciousness; but it pro- tacy, does not release any man

ceeded from most rude igno- from moral obligation. Larger

ranee of the law. For they that Cat. Q. 94,95, 149. Shorter

think it a heinous offence, if it
be said that the keeping of the
law is impossible, do rest for-
sooth upon this most strong ar-
gument, that else the law was
given in vain."

B. 2. ch. 5. sec. 6.

Cat. 39, 40 and 82. Say. Plat.
Con. C. Scot, and Con. P. C. U.
S.ch.T.sec 3,and ch. 19. sec. 2^

* " Now it is easy to understand what is to be learned by the law, that is,
that as God is our Creator, so of right he hath the place of Father and
Lord, and that by this reason we owe to him glory, reverence, love and
fear." Inst. Ji, 2. ch. 7. sec. 2.

■J- " Neither may we pretend this excuse that we want power, and like
wasted debtors are not able to pay. For it is not convenient that we
should measure the glory of God by our own power : for whatsoever we
be, he always remains like to himself, a lover of righteousness, a hater of
wickedness. Whatsoever he requireth of us, (because he can require
nothing but that which is right) by bond of nature we must of necessity
obey : but that we are not able is our own fault." Inst. B. 2. ch. 7. sejc. 2.

How naturd imbecility beeame a crime is exhibited in thfe chapter on
rjie apostacy.

H0PKINSIANI6M.

HOPKINS) AND OTHEUS.

This same writer, however, all men a natural conscience,

says, when speaking of infants, unimpaired by the fall, which

f persons may be moral agents, enables them to juHge between

and sin without knowing what "ght and wrong. Emniona,

the law of God is, or of what Ser. 8. "If we were noX capa-

nature their exercises are ; and blc of judging of his treatment

while they have no conscious- of us, we should not be the pro-

ness Uiat they are wrong." per subjects of his moral go-

Syst. Fol. I. fi. 339. vernment."

M.M, Maff. Fol. 3 fi. 347.

3. Natural inability, however 3. « If men were not moral
produced, releases the subject agents, or were destitute of na-
fti it from moral obligation.! tural ability to keep the divine

StfsC. Vol. l./j. 341. et/iaaaim. commands, they would be inca-
pable of moral action. It is not
possible for men to be disobe-
dient, except they have the na-
tural ability to be obedient.
For the commands of God ne-
ver exceed the natural ability
of man."*

Spring's Disquisitional fi. 11.

• See note B. at the end of this chapter.

t " It la not of creation but of the corruption of nature that men being
made bond-slaves to sin, can will nothing but eviL From whence cometh
this want of power which the wicked would gladly pretend, but upon this,
that Adam of his own accord made himself subject to the tyranny of the
Devil ? Hereupon, therefore, grew the corruption, with the bonds whereof
we are holden fast tied, for that the first man fell from his Creator." Inat.
B. 2. ch. 5. sec. 1. The Calvinists say, that although man has lost his
power to obey, yet God has not lost his right to command ; any more, than
a creditor loses his right to demand payment and hold the written obliga-
tion, because the voluptuous debtor has actually become a bankrupt, and
has not a dollar in the world-

In opposidon to this representation. Dr. Smalley, who is very far from
yielding assent to all the extravagant notions of Dr. Emmons, but who
doeg not accord with Calvin, says, " it is to be observed for clearing up this

46 CALVINISM.

CALVIN, AND OTHERS.

<«^ Wherefore let this propor- 4. " Man by his fall into a
tion of our strength with the state of sin, hath wholly lost all
commandments of God's law be ability of will to any spiritual
no more enforced, as if the Lord good."

had measured the rule of jus- Before the fall he had fioiver
tice, which he purposed to give to nvill and to do both good and
in his law, according to the rate evil. Since the fall he has only
of our weakness." " The Lord the fioiver of willing and doing
commandeth those things that evil, until he is enabled by
we cannot do, that we may grace. Say. Flat, Con. C. Scot.
know what we ought to ask of and Con. P. C. U. S. ch. 9. sec. 1,
him." " Faith obtaineth that 2, 3, 4. Mso, Con. R. D. C. Art.
which the law commandeth, 14. The same doctrines are
yea, the law therefore com- taught in the Confessions, of
mandeth that faith may obtain England^ France^ Helvetia^ Ba-
that which was commanded by sil^ Bohemia^ Belgia^ and Aus*
the law." " Again let God give purge.
what he commandeth, and covci-
mand what he will."

B. 2. ch. 5. sec. 7.

4. Before the fall man had,
not merely the capability of be-
ing the subject of volitions, but
the poivcr of choice, in relatioil
to both good and evil.

Since the fall man has the
ponver of willing evil only,
until God by the supernatural

subject, that there are tvio very different kinds oi inability ; so different that
the o7ie, however great, does not lessen moral obligation in theleast ; where-
as the other, so far as it obtains, destroys obligation, and takes away alt
desert of blame and punishment entirely. These two kinds of inability, as
I hinted, have commonly been distinguished, by calling one a natural, and
the other a moral inability. Which distinction may be briefly stated thus :
Moral inability consists only in the want of a heart, or disposition, or will,
to do a thing. J^atural inability, on the other hand, consists in, or arises
from, want of understanding, bodily strength, opportunity, or ivhatcver
may prevent, our doing a thing, when we are willing, and strongly enough
disposed and inclined to do it. Or in fQ.wer words, thus : whatever a ma^

HOPKlNSlAKlSJJt.

itOPKINS)

AND

OTHERS'!

4. Moral action consists in
\ioiuntary exercises^ or choice.
Whoever has choice, 'without
any reference to the cause or
efficient agent of that choice,
is a moral agent. Herein con-
sists man's freedom that his
choice is a choice ; or his ivill is
a ivill. Although he be not the
cause, original mover, or effi-
cient agent of the choice, yet it
is his, being produced in him.
Syst. Vol. 1 . ch. 4.

4. " A moral action is an ex-
ercise of the will, or heart of
man. For the heart of man is
the only source of moral exer-
cise. It is the heart of man
wliich God requires ; and with'
the heart we obey or disobey
the divine commands." " In
other words, a moral action is
a volition of a moral agent ; and
not any animal, intellectual,
visible or external motion. For
the law of God, which is the
only standard of moral exer-
cise, requires the heart."

S/iring*s Disquisitions, fi. 54;.

" The heart consists in volun-
tary exercises ; and voluntary
exercises are moral agency."

Emmons, /i. 337.

could not do, if he viould, in this, he is under a natural inability ; but when
all tlie reason why one cannot do a thing, is because he does not choose to
do it, the inability is only of a mora/ nature."

" Som.e account for God's suspending our salvation upon impossible
conditions, and condemning men for not doing what it is not in their power
to <lo, oy observing, tliat we lost our power by the fall. Our present weak-
ness and blincTnesa was brought upon us as a righteous punisliment for the
disobedience of Adam ; and God, they say, has not lost his right to com-
mand, because man by his own folly and sin, has lost his aiiility to obey.
That is, we ought, it is our present real duty to exert, not only all the
strength we actually hate but all we should have had, had it not been for
the original apostacy. But to this it will be objected, that we never reason
and judge in this manner, in any other case. We do not think those who
have lost tlieir eyes, are still to blame for not seeing ; or Uiosc who have
lost their reason for not understanding."

" It must, I think, be granted, that we do generally suppose a man's pre-
sent duty cannot exceed his present strength, suppose it to have been im-
paired by what means it will." Smalley on moral inability, Ser. 1.

God, say the opposers of this last representation, has not suspended
man's salvation upon any condition which he can, or ever will perform.
The atonement is the only toif(tit:»n on whick is suspended tho sinjier's salr

e^ALVlNlSM.

CALVIN, AND OTnERS.

influences of his spirit, igives 5. Holiness consists in en-

him ability to choose good. tire conformity to the image of

B. 1. ch. 15. sec. 8. B. 2. c/i. 2. God. Larger Cat. Q. 17. and

sec. 6, 7, and 8. Con. C. Scot. Con. P. C. U. S,

5. 6. and 7. Whatever con- Say. Plat, ch, 4. sec. 2. « 5m is

stituted that image of God, any want of conformity unto, or

which Adam possessed before transgression of the law of

the fall is called holiness. P. God." Larger Cat. Q. 24.

3. ch. S. sec. 9. This is not re- Shorter, Q. 14. Sin is either

stored to us at once. Ibid, original or actual. Larger Cat.

Sin is any want of conformity Q. 25. Shorter, Q. 17 and 18.

to, or opposition of the will of 6. Every action of an unre-

God ; and does not always im- newed man is entirely sinful ;

ply advised malice and froward- and the best actions of a be-

ness. B. 2. ch. 2. sec. 25. liever, " are defiled and mixed

« There never was any work of with so much Aveakness and

a godly man, which if it be ex- imperfection, that they cannot

amined by the strict judgment endure the severity of God's

of God, but will be condemn- judgment."

ed." B. 3. ch. 14. sec. 11. Con. C. Scot Con. P. C. U.

" The best work that can be 5. Say. Plat. ch. 1 6. sec. 7 and

brought forth by them, is al- 5. " We can do no work but

way sprinkled and corrupted what is polluted by our flesh,

with some uncleanness of the and also punishable." Con. R.

flesh, and hath as it were some D. C. Art. 24.

dregs mingled with it." 7. The character of an unre-

B. 3. ch. 14. sec. 9. and B. 4. generated person is this ; he is

eh. 15. sec. 10. a sinner by nature and practice :

The natural man is wholly of a saint this ; he is a sinner

corrupted in all the faculties of saved by grace, whose very

vation. It is God \/ho gives the principle, the ability, the exercise of futh ^^
and promises that those who receive this gift, who believe, who are made
alive, shall be saved.

Fallen man has the power of sinning, and for the exercise of it, he will be
punished ; while it still remains true, that grace alone gives the ability ta
please God. " Can the Ethiopian change his skin ? or the leopard, his spots '
Then may ye also do good, who are accustomed to do evil." " Neither
can a corrupt tree bring forth good fruit," " Can the fig-tree bear olive
berries ?"

IIOPKINSIANISM.

H0PKIK8, i

5. Virtue and vice, or sin
and holiness arc predicable of
nothing but moral actions.

Syat. Vol. 1. fi. 129.*

6. Every moral action is
©ilher perfectly holy, or per-
fectly sinful. That is aiffood or
holy moral act or choice, which
is conformed to the moral law,
and may be resolved into disin-
terested benevolence. That is
an fevil moral action which is
direct hostility to the moral law,
and may be resolved into hatred
of it, or which is the same, into
self-love, or supreme selfish-
ness.

Syst. Vol. 1. Part 1. cA. 4.
and Part 2. c/i. 4.

lND others.

5. Sin is a wrong choice or
volition. Holiness is its oppo-
site ; a right choice or volition.
Nothing else is sin; nothing
else holiness.

S/iring's Disguhitionsyp. 16
and 17.

6. "1. Is not sinfulness a
sinful act of the will I 2. Is not
goodness a good act of the will ?
3. Is the same identical act of
the will both a holy and a sinful
act ? 4. Is a holy volition a sin-
ful volition ? If then sinfulness
is a sinful volition ; if holiness
is a holy volition ; and if tho
same identical volition cannot
be holy and sinful both, does it
not inevitably follow that holi-
ness and sin are never mixed in
the same volition ? If this is
not demonstration, I will thank
Mr. T. to point out the fallacy."

S/trinff's Diaquisilions^fi. 179,

• " As the law requires love, and nothing but love, it may be determined
with great certainty that sin consists in that which is contrary to that love
which tlie law requires, be it what it may. There can be no neutral moral
exercises, which are neither conformable to the law of CJod, nor contrary
to it ; therefore every exercise of the heart of a moral agent, which is not
agreeable to the law of God, is contrary and opposed to it. It must also
l)e observed, and kept in mind, that tin, as does holiness, consists in the
^motions or exercises of the heart or •will, and in nothing else. Where there
is* no exercises of heart, nothing of the nature of moral inclination, will or
choice, there can be neither sin nor holiness." Sytt. Vol. I. p o44. Of
course, it is as suitable to speak of a sinful horse, as of a sinful human
nature, or of the criminality of wanting original righteousness.

• Hopkins' System abounds with such violations of the haws of tlia
EV^lish language, for which the writer of the Contrast is not accountable.

CALVINISM.

CALVIN, an:

his soul, so that he is a sinner
by nature. This is his charac-
ter. When the work of regen-
eration has been commenced,
and he has some saving know-
ledge of God, and some free-
dom of will to good, he is of a
mixed character. When the
image of God shall be complete-
ly restored, he will possess a
perfect character.

Inst. B. 4. ch. 15. sec. W.and
B. 4. ch. L5. sec, 10, 11, 12. e^
passim.

3 OTHERS.

righteousnesses are as filthy
rags : of a glorified saint this ;
he is perfectly restored to the
image of God ? and is immu-
tably free to the choice of good
only.

Say. Plat. Con. C. Scot. Con,
P. C. U. S. ch. 6. sec. 3. ch. 16
and 17. ch. 9. sec. 5.

8. Although no man has
ability to keep the moral law,
yet, it is of use to show us the
will of God, exhibit our duty
and obligations, convince us of
our sinful pollution and disabi-
lity, humble us under a sense of
our sin and misery, awaken our
consciences to flee from the
wrath to come, drive U8 to
Christ, excite our gratitude to
him for obeying in our stead,
and render the accursed inex-
cusable.*

Larger Cat. Q. 95, 96, 97.
Con. C. Scot. Con. P. C. U. S.
Say. Plat. ch. 19. sec. 5, 6.

* The whole of the Heidelbergh Catechism is founded upon this view
of the moral law. It teaches, that by the moral law we are convinced
of our misery ; and thence are directed to seek deliverance by the Re-
deemer. Calvin's views of the law were the same. He proves, that the
observing of the law is, since the fall, utterly impossible : B. 2. ch. 7. sec. 4.
That the ceremonial law was given to nourish the hope of Christ until his
coming : and that the ten commandments were also given to prepare men
to seek Christ. J9. 2. ch. 7. sec. 1, 2. He Says there are three uses of the
moral law. 1, To restrain the unrenewed and the reprobate. S. 2- ch. 7.
«cc. 10, 11, 12. 2, To show us the righteousness which God will accept,
that we being convinced of sin, imbecility, and accursedness may be moved
+0 seek that perfect righteousness in Christ. B, 2. ch. 7. sec. 7, 8, 9. 3, Ta

H0PKINSIANI9M.

HOPKINS, A

7. The moral exercises of a
moral agent ^ constitute his tmo-
ral c/iaractert according to
which God will punish or re-
ward hira through eternity.
The unrenewed sinner's cha-
racter is fierfectly bad^ because
he has no love ; the believer's
character is a mixed character^
because sometimes he obeys
and sometimes disobeys the
law ; while the character of the
saints in glory and of the holy
angels \i fierfectly good.

Syat. Part 2. ch. 4. sec. 13
and 14.

ND OTHERS.

7. Bad men have none but
perfectly sinful exercises. The
character of the Christian in
this life is imperfect, because
of the inconstancy of his fier-
fectly holy volitions, and be-
cause every intermission be-
tween good exercises is filled
with fierfectly sinful volitions.
In heaven, the saints will love
constantly^ and thus be con-
stantly fierfect in holiness.

Emmons* 18 and 19 Ser'
monsy and a Sermon on the
death of Mr. LeiviSf by the Rev.
Holland Weeks.

promote the progression of believers in holiness. B. 2. ch. 7. tec. 14.
According to the Hopkinsian System, the law is of use : 1, As a motive in
view of which God produces the selfish choice of escaping punishment,
and thus restrains the wicked, who are not restrained by a principle of
fear, because there is no such thing: 2, As a rule of duty, to showmen
how much they have ability, but no ditposition to do, and how much wilful
rebellion will be pardoned in them, if God ever forgives their sins : 3, As
a standard of riglit according to which God creates in his people here, in-
terchangeably, a perfect conformity and a perfect opposition, according to
the nature of their volitions. But God cannot* make men willing to be
saved by any convictions of gfuilt or danger. See the 10th chapter of this
Contrast, on Effectual Calling.

5^ OF THE ORIGIN OF hA^V,

JNOTE A,

OF THE OMIGJJV OF LAW.

Law, says J. H. Tooke, (Diversions of Puiiey, Vol 2. p. 6 ) is
merely the past tense, and past participle of a Gothic and Anglo-
Saxon verb, which signifies any thing laid down, as a rule of
conduct. In the same manner, the English word just,, is the
past participle, just-mw ; from jubere to command. Right, it
has already been pi-oved, signifies, something ruled, or ordered.
Hence, " to have right and law on one's side is, to have in one's
favour that which is ordered or laid 4ow?i. A right and Just
action is, such a one as is ordered and commande^d. A Just man
is, such as he is comma?ided to be, who pbserves and obeys the
things /ajrf r/own and commanded." "If right •awCi Just mean
ordered and commanded, we nmst at once refer to the order anci,
command ; and to the authority which ordered and commanded }"
for before there can be any thing right ,- there must be one to
rule^ or order.

Diversions of Purley, p. 1. to 13. Vol. 2..

When tve anglicize the Latin words Just-um and rcct-um, by
omitting the termination M?n, the very etymology of oar language
proves the incorrectness of the position, that " the difference
between right and wrong is independent of the divine will." Had
God given no commands to men, there would have been nothing
right or wrong in our conduct, so far as it relates to him. Now,
any thing laid down for a rule of conduct, may be right in our
own eyes, but it is wrong, in the view of Heaven, if not divinely
ordered. To this view of the subject, it may be objected, that
Just and right are applied to the character and conduct of Jeho-
vah, who has no superior to command him. It is answered,
that God commands his creatures to render to every one what \s,
due ; and because God does the same, when speaking of himself
to men, he declares that he is Just. He orders us to be holy,
merciful and kind, and because all his ways are holiness, mercy
und kindness, it is said that his way is right. Right and Just,
Jike many other expressions, are figuratively applied to that God,
■wJjo commands tvll, and is commanded by none. Jesus Christ is

OF NATURAL AND MORAI. ABILITY. 53

called the Just One, (Acts iii. 14. and vii. 52. and xxii. 14 ) and
the " Just God, and Saviour," (Isa. xlv 21.) because he fulfilled
all righteousness, and actually obeyed the laip, conforming to all
which was ordered concerning hina.

Let Christians, then, speak of the law of the Lord, and leave
it for heathens to argue from the nature and fitness of things.
It better becomes them, than a minister of Jesus, to say, that
virtue and vice are not dependent upon the will of Jehovah,

-<M!>A»'

NOTE B.

OF STATURAL A.VT) MORAL ABILITY.

This same writer says,//. 183, that " as there is a wide differ-
ence between natural good and moral good, and between natural
evil and moral ; so there is a wide difference between natural
ability and moral ability. And if we do not carefully mark the
dibtintdou between them, wc shall blend and confound things
which differ, and grope in the dark, instead of communicating
light. Then ; what is natural ability ? A'atural ability is the in-
tellectual, and bodily strength of man to Jierform every action
ivhich God requires of him. Ability relates to action : and all
men according to this acceptation of the word, are able to perform
what God requires. For, God is infinitely reasonable in his re-
quirements. It is as much impossible for God to require more
of us than we have intellectual andcorporeal strength to perform,
as it is for him to be unjust. There is a perfect correspondence
between the commands of God, and the natural ability of the sub-
jects of his command." On fiage 9, he says " though the heart
of man be wholly depraved, it does not follow that his intellectual
and animal exercises are depraved any more than his fingernails:
for they are not of a moral kind." And hence he infers, that
neither bodily action, nor the exercises of reason, judgment and
conscience are holy or sinful. His whole controversy with Dr.
Tappan is designed to show, that God requires nothing but holy
moral action, and in no case demands, without this, intellectual
&r bodily exercise. Yet it is intellectual and bodily strength

54^ OF NATURAL AND MORAL ABILITY.

which affords man such natural ability as renders him a moral
ag'enly and binds him to obedience by moral obligation.

To such reasoning, the Calvinists reply ; what have intellec-
tual and bodily sttength to do with moral action ? There is some-
thing illogical in your sweeping the cords, back and forth,
from natural ability to moral action, and from moral ability
to natural action. You may thus charm, with the music of
words, but will not convince the man of sound mind. We
agree with you, that " ability relates to action ;" and that
there must be a corresfioridence between the commands of God
and man's ability j and also, between the nature of the ability and
the nature of the action ; to render the sinner, according to your
system, a subject of moral government. The ability must not
only relate to the action, but be adapted to it : for the trunk of a
tree, its bark and buds, may have some relation to pears, but no
one would say that the trunk, bark and buds of the oak, constitu-
ted a capacity for bearing either pears or peaches. Moral fruits
as well as natural require an afxfirofiriate capacity. Intellectual
action requires intellectual ability : mechanical action, mechanical
ability: muscular action, muscular ability ; and moral action,
MORAL ABILITY. You would Call the man an idiot, who should
talk of his intellectual ability of mechanically keeping time ; or
who should say, that he had the corporal ability of thought, with-
out the intervention oi mental power. What then shall we call
those persons, who tell us, " sinners have a natural ability, or
intellectual and bodily strength, for 7noral action" while they
with the same breath tell us, that there is nothing moraliu bodily
action or capacity ; nothing 7noral in intellectual exercise ? To
love God, you say is a moral action, and men are bound to love
God, because they have ability to think and to walk, while they
have not ability to love. Is this logic ? Is this the way to silence
cavillers, and justify the impeached rectitude of Jehovah, in re-
quiring fallen man to be holy ?

" What is moral ability ? As moral ability belongs to the heart
of man only, and not to his natural faculties; it is obvious, that
moral ability to obey God consists, in a man^s loving his command-
ments. Accordingly, when we say that a good man is the sub-
ject of moral ability to love God, the import is this, tliat he actur

OP NATURAli AND MORAL ABILITY. 55

ally loves him." fi. 184 and 185. It seems then, that moral
ability is not the power of loving^ but the act of loving* Man
therefore, never has any p.oxoer to love God., except the power of
thinking and of muscular motion, until he loves God ; and this
intellectual and bodily ability is nothing which appertains to
moral ability, or action ! Logic upon logic !

Again it is said, page 54, that " the heart of man is the only
source of moral exercise ;" and again, fi. 42. " the heart ofman^
which is the sum or aggregate of his moral exercises^ is totally
evil." Where there has been but one holy exercise, that is a
man's good heart. This is \\\s first exercise : but the heart is
a source of moral exercise, and this heart being an exercise, it
follows, that one exercise is the source of another exercise ; and
therefore there must have been one holy exercise before the
first holy exercise. This is the logic of that pre-eminently ra-
tional system, called, in distinction from those who maintain the
doctrine of the communication of a holy tastey biait, or JirincifilCf

« THE EXERCISE SChcmC."

• " A principle or pover of action in distinction from action, lies quite
beyond the reach of description or conception."

Spring' t Diiquisitiont, p. 205.

" What is the description of that ability which neither consists in bodily
and intellectual strength, nor in voluntary exercise f* Ibid. p. 185.

£6

CALvWflsM.

CHAPTER VII.

OF BIVIjYE PROVIDEJVCE, IjX RELATIOK to Tim ORWU^
OF EVIL, AA''D REPROBATIOJ<r.*

CALVIN, AND OTHERS.

\. Of the origin of evil among 1. Divine Providence to-
the angels. " As the Devil was wards angels and men, consists
created by God, let us remem- in firescrving, governing^ and
ber that this malice which we ordering as well as bounding.^
ascribe to his nature, is not by Larger Cat. Q. 18. Con. C. Scot,
creation, but by depravation. Con.P. C. U S. Say.Plat.ch. 5.
For whatsoever damnable thing "The almighty power, un-
he hath, he hath gotten to him- searchable wisdom and infinite
self by his own apostacy and goodness of God, so far mani-
fall : which the scripture there- fest themselves in his provi-
fore gives us warning of, lest dence, that it extendeth itself
thinking that he came out such even to the first fall, and all
an one from God, we should other sins of angels and men,
ascribe that to God which is and that not by a bare permis-
farthcst fi'om him. For this sion, but such as hath joined
reason doth Christ say, that Sa- with it a most wise and power-
tan speaketh of his own when ful bounding, and otherwise or-
he speaketh lies, and addeth a dering and governing of them,
cause why, ' because he abode in a manifold dispensation, to
not in the truth.' John viii. 44. his holy ends ; yet so as the
Now when he saith that he sinfulness thereof proceedeth
abode not in the truth, he show- only from the creature, and not
cth that he had been once in from God: who, being most
the truth. And when he mak- holy and righteous, neither is

* The Providence of God, »« relation to the elect, will be particularly
stated under the caption of " Effectual Calling ;" and therefore, notliing
upon that subject will be designedly introduced into this chapter.

f Not one of these words conyeys the full idea of agency, which being
derived from ago, signifies to do ; for the Calvinists maintain that God can
govern his creatures, without doing all their deeds himself.

H0PKINSIANI9M.

CHAPTER VII.

OTJDirmE PnOVIDEJ^CE, IJ^ RELATIOJ^ TO THE ORIGlM
OF EVIL, ^J^D REPROBATIO^r.

HOPKINS) AND OTHERS.

1. All the angels were crea- 1. " Divine agency is tbe«
ted perfectly holy:* or, they cause of creature agency.'*
were created under moral law Mass. Miss. Magazine,
to God, and all their exerci- « Divine Permission neither
ses were perfectly benevolent, causes nor 7norf/^e« anything or
They were, however, no more event, either in the natural or
the movers or cause of their moral world."
own volitions than fallen men . Mass. Miss. Magazine,
are. Under the moral govern- « It is impossible to account
mcnt of God they were placed for the origin of evil upon any
in a state of trial, or probation, other hypothesis, than this, that
Man, they saw to be more an God is the efficient agenty the
ultimate end than themselves ; great first cause of all sin.**
and since all moral actions are Mass. Miss. Mag. JVb. 3. otj.
excited in view of a motive^ al- Divine Providence.
though in no sense caused by "God cannot exercise per-
that motive^ exercises of pride mission towards his reasonable
were produced in the minds of creatures, because they cannot
those who fell. Pride entered act, without his working in
Lucifer's heart when he found them." Emmons, fi. 2'i5.
that he must serve man ; and " Universal and absolute de-
cspecially Jehovah Jesus in the pendence goes into the very
form of man. At the same idea of a creature ; because in-
time legions of devils had simi- dependence is an attribute of
lar, selfish, moral exercises; the divine nature, which even
and thus was instituted the first omnipotence cannot communi-

• It is somewhat against the doctrine, that God creates sin, that the
scriptures give us no account of God's creating any being originally unholy.
If sin was ever the effect of his immediate causation, why do we not read
of his h.iving created a Devil outright? God xha^h angeU ; but angel?
made themselves devih.

CALVINISM.

C.ALVIV, AND OTHEUii.

eth him tlie father of lying, he nor can be the author or zp"

taketh this from him, that he prover of sin."

cannot lay that fault to God Con. P. C. U. S. Con. C. Scot.

whereof he himself is cause to Say. Plat, ch. 5. sec. 4:.

himself."

To ask any thing farther, con- " God by his providence per-

cerning the lapse of devils, ei- mitted some of the angels,

ther " of the cause, time, man- wilfully and irrecoverably, to

ner and fashion," or agency, is
impertinent, because the word
of God is silent upon these sub-
jects. B. I. ch 14 sec. 16.
2. Of the origin of evil among
men.* " The fall of man pro-
ceeded from the wondrous

fall into sin and damnation."

Larger Cat. Q. 19.

2. « We believe that the
same God, after he had created
all things, did not forsake them,
counsel of God." " Neither or give them up to fortune or
ought it to socman absurdity chance, but that he rules and go-
which I say, that God not only verns them according to his ho-
foresaw the fall of the first man, ly will, so that nothing happens
and in him the ruin of his pos- in this world without his ap-
terity, but also disposed it after pointment; nevertheless, God
his own will. For as it belong- neither is the author of, nor can
cth to his wisdom to foreknow be charged with, the sins which
all things that shall be : so it are committed."

belongeth to his power, to rule
and govern all things with his
hand " " He so ordered the
life of angels and men, that in

Con. R. D. C. Art. 13.

« Man by the instigation of

the devil, and his own wilful

disobedience, deprived himself

* It is said that God was the efficient agent of Adam's sin. An efficient
agent is one, who, by the power of producing, performs any action, and
causes it to be either good, bad or indifferent. It would certainly be the
most concise mode of expression to say, God in us loves ; hates, refuses
reproof, despises, mocks his holy word, blasphemes his name, and has the
agency (the doing) of all manner of iniquity. Then, to complete the sys-
teflt, it should be said, God sends the instruments of his unholy volitioHSi
produced in them, to heaven or hell, and there, he eitlier praises at
blasphemes himself through everlasting ages. Thi? is merely saying Cod
Js the author of sin.

HOPKINSIANISM.

HOPKINS, AND

apostacy, in heaven, for the cate.
promotion of the greatest good.
Syat. Part. 1. ch.7. sec. 1.
and Vol. I. ft. 322.

2. " Moral evil could not ex-

OTHERS.

Hence, creatures, whe-
ther angels or men, " can
never act otherwise, than under
the powerful and unremitting
energy of the Supreme Being."
£mmon8, fi. 20S.
2. " Since God can work in
ist, unless it were the will of men both to will and to do of
God) and his choice, that it his good pleasure, it is as easy
should exist, rather than not. to account for the first offence
And from this it is certain, that of Adam, as for any other sin."
it is wisest and best, in his view, "Some say, that Adam being
that sin should exist. And in necessarily dependent, was ne-
thus willing what was wisest cessarily mutable and liable to
and best, and fore-ordaining fall. It is true, indeed, Adam
that it should come to pass, was necessarily dependent and
God exercised his wisdom and liable to fall : but by whom was
goodness, and in this view and he exposed to this evil ? not by
sense, is really the origin and himself, not by Satan, not by
cause of moral evil ; as really any created agent. God can
as he is of the existence of any make creatures immutable with
thing which he wills." respect to all beings but him-

Syst. Vol. l./i. 164. self. — So long therefore, as
« This necessarily implies, Adam retained his original rec*
as has been before observed, titudc, he was equally immuta-
all that energy^ exertion and ble in his moral character, and
disposal of things, that is ne- stood above the power and in-
ccssary, previous to the exist- fluence of Satan, or any other
ence of sin, in order to its ac- malignant seducer. Some say,
tually taking place ; and with- that God having made man up-
out which it could not have right, left him to the freedom of
existed.*' Syst. Vol. l.fi. 163. his oivn will; in consequence
God was the author^ origin^ of which he sinned and fell.
and fiositive cause of Adam's That God left man to the free-
sin. ." This can be proved, and dom of his own will must be al-
may be asserted, as a most evi- lowed j but how this can ac-
dent truth." But in causing or count for his first transgression,
origiriating sin^ there is no sin. is hard to conceive. Every
All the guilt consists in the ac- moral agent is left to the freb-

CALTINISM.

CALVIN,

AND

OTHERS.

it he might first show what free
will could do, and then what the
benefit of his grace and judg-
ment of his justice could do."
B. 3. ch. 23. sec. 7.
God's ordaining, ordering
and disposing of the fall, how-
ever, does not imply that he
was the Creator of a sinful vo-
lition, or the efficient agent of
ein : for Adam had the power
to choose evil.

B. 1. ch. \5.sec. 8.
'< Man therefore falleth, the
providence of God so ordering
it : but he falleth by his own
fault. The Lord had a little
before pronounced, that all the
things which he had made were
very good. Whence therefore
Cometh that perverseness to
man, to fall away from his God ?
Lest it should be thought to be
of creation, the Lord with his
commendation allowed that
which came from- himself,
Therefore by his own wicked-
ness, (or act of choosing evil
from unbelief,) he corrupted
the nature which he had receiv-
ed pure of the Lord, and by his
fall he drew his whole poste-
rity with him into destruction.
Wherefore let us behold an
evident cause of damnation in
the corrupted nature of man-
)iind, which is nearer to us,
than search for a hidden and ut-
terly incomprehensible cause

and all his posterity of those dii-
vine gifts."

Heidelbergh Cat. Q. 9.

Man was so situated, at first,
that he might fall, by his own
agency : and being seduced by
Satan he did fall, by eating of
the forbidden fruit.

Con. C. Scot. Say. Plat. Con.
P. C. U. S. ch. 9. sec. 2. and ch.
6. sec. 1.

<< Both angels and men were
subject to change of their own
free will, as experience proved,
(God having reserved to him-
self the incommunicable pro-
perty of being naturally un-
changeable :) for many angels
of their own accord fell by sin
from their first estate, and be-
came devils. Our first parents,
being enticed by Satan, one of
these Devils, speaking in a ser-
pent, did break the covenant of
works, in eaiing the forbidden
fruit."

Sum of Saving Knowledge.
Head 1. sec. 3. in the Scotch
Con.

«' Wherefore the spring and.
principall author of all evill, is
that cruell and detestable de-
vill, the tempter, Iyer, and man-
slayer : and next the free Avill
of man;" "for that fr^e liber.-

HOPKINSIANISM.

HOPKINS, AWD OTHERS,

fual existence of moral evil, or dom of his own will,* so long

in the nature of the exercises as he remains a moral agent ;

which do exist, and not in the because freedom of will is es-

efficiency of the first cause sential to moral agency. And

who produces them. there is no evidence from scrip-

Stjst. Vol. 1. /i. 153, 154, et ture nor reason, that man was

fiassim. any more /<?/> to the freedom of

He is the sinner in whom the his will before, than after his

unholy exercises are Jiroduced fall." " Besides, there is an

by the Being on whom he is de- absurdity in supposing, that

pendent. Syst. Vol. \.fi. 159. Adam coz//rf be led into sin, by

" In the sacred scriptures, the violence of temptation,

God is expressly said to form^ while his heart remained per-

make or produce moral evil." fectly holy." " It is impossible

Syst. Vol. l./i. 180.

to conceive, therefore, that
Adam's pure heart was corrupt-
ed, or drawn into sin, by the
mere force of external tempta-
tion." " As all these and other
methods to account for the fall
ofAdam, bythe instrumentali-
ty of second causes, are insuffi-
cient to remove the difficulty,
it seems necessary to have re-
course to the divine agency,
and to suppose that God wrought
in Adam both to will and to do
in his first transgression." " His
first sin was a free, voluntary
exercise produced by a divine

• The freedom here spoken of, might properly be called, " the liberty of
being made to fall." Adam had the liberty, of being, at first, made to love
God ; then, the liberty of being moved to hatred of his character ; and
finally, the liberty of being 7nade to delight in his own sin ; so that after
one holy volition was created, anotlier which approved of the first was
created. In this manner, he willed what he chose, and chose what he
willed : he sinned and was gnilty, because he was made to exercise love
cf his own conduct.

62 CALVINISM.

CALVIN, AND OTHERS.

thereof in the predestination of ty of choice which God permit-
God." B. 3. ch. 23. sec. 1.* ted to the will of man he abus-
God is not the author of sin. ed and kept not the law of his

Inst. B. 1. ch. 14. sec. 16, and justice."

B. 1. ch. 18. sec. 4. Con. of the Waldenses.

3. " The blinding of the 3. « The cause or guilt of this

wicked, and all the wicked unbelief as well as of all other

deeds which follow thereupon, sins, is no wise in God, but in

are called the works of Satan, man himself."

of which yet the cause is not Con. R. D. C. Head \.Art.

to be sought elsewhere, than in 5. of the Canons.

the will of man, out of which " He leaves the non-elect in

ariseth the root of evil, where- his just judgment to their own

in resteth the foundation of the wickedness and obduracy."

kingdomof Satan, which is sin." Con. R. D. C. Head l.Art. 6.

B. 2. ch. 4. sec. 1. of the Canons.

* " It cannot be doubted, that Providence was concerned about this
fall of our first parents. It is cert^n that it was foreknown from eter-
nity ; none can deny this, but he who sacrilegiously dares to venture to
deny the omniscience of God. N.-.y, as God by his eternal decree laid the
plan of the whole economy of our salvation, and preconceived succession
of the most important thing's presuppj;ses the sin of man, it could not
therefore happen unforeseen by God. And this is the more evident, be-
cause, according to Peter, " He (Christ) was foreordained before the
foundation of the world," and that as the Lamb, whose blood was to be
shed. 1 Pet. i. 19, 20." " And if foreknown, it was also predetermined ;
thus Peter, in the place just quoted, joins together the determinate counsel
and foreknowledge of God. Nor can God's prescience of future things be
conceived, but in connexion with his decree concerning them. From
all this may be inferred by a plain consequence, that man could not but
fall on accoiuit of the infallibility of the divine prescience, and of that
necessity which they call a necessity of consequence ; for it is inconsistent
with the divine perfection that any decree should be rendered void, or that
the event should not be answerable to it." " And when we affirm, that God
foreordained and infallibly foreknew, that man should sin freely, the sinner
could not but sin freely ; unless we would liave the event not answer to
the preordination and the prescience of God. And 'tis so far from the
decree of God, in the least to diminish the liberty of man in his acting,
that, on the contrary, this liberty has not a more solid foundation tlian that
infallible decree of God. To make God the author of sin, is such dreadful
blasphemy, that the thought camiot, witliout horror, be entertamed by any

HOPKINSIANISM.

HOPKINS, AND OTHERS.

5. Of Providence in refiro' ofieration^ in the view of mo-
bation, " According I9 divine tives. Satan placed certain mo-
revelation, God superintends, tives before his mind, which,
orders and directs in all the by a divine energy.^ took hold
actions of men, and in every in- of his heart and led him into
stance of sin; so that his hand sin." Emmons, /i. 232.

and agency is to be seen and 3. 0/ Reprobation. " In
acknowledged in men's sinful forming characters, God exer-
actions, and the events depend- cises neither justice nor injust-
ing on them, as really and as ice," but sovereignty,
much as in any events and ac- T. Williams' Sermons, ft. 192.
tions whatever." " God knew that no external

Syst. Vol. \.fi. 166. means and motives would be
God moves, excites and stirs sufficient of themselves, to form
ufi men to do that which is sin- Pharaoh's moral character. He
ful; and deceives, blinds, hard- determined, therefore, to op.e-
ens, and puts sin into the heart, rate on his heart itself, and
by a positive, creative infiu- cause him to put forth certain
tnce. Syst. Vol. \. p. 166 to evil exercises, in the view of
J 17. " To work in men to will certain external motives. When
and to do, is to do that which is Moses called upon him to let
z^^zXyx'iXto produce the Huill and the people go, God stood by
the deed ; so that there is a cer- him, and moved him to refuse,
tain connexion between the When Moses interceded for
former and the latter.'* him and procured him respite,

Hopkins* Sermons, p. 105. God stood by him, and moved
Thus does God form the him to exult in his obstinacy,
character of those who were When the people departed

christian. God, Indeed created man mutably good, infallibly foresaw his
sin, foreordained the permission of that sin, really gave man sufficient
powers to avoid it, but which could not act without his influx ; and though
he influenced his faculties to natural or physical actions without influencing
the moral goodness of those actions : (All which appears from the event :)
Yet God neither is, nor in any respect can be, the author of sin. And
though it be difficult, nay impossible for us, to reconcile these truths witli
each other ; yet we ought not to deny what is manifest, on account of tliat
which is hard to be understood." mttius' Economy, B. 1. ch. 8. &c. 10,
11, 12, 27 and 28.

CALVINISM.

CALVlSf, AND OTHERS.

In the chap, and sect, last He is "just in /mrm^- others;
named, Calvin quotes with ap- in the fall and perdition where-
probation the similitude of Au- in they have involved them-
gustine, who compared the hu- selves." Con. R. D.C. Art \6.
man will to a horse, which could

be governed by its riders. He Grod executes the decree of
supposed the will to be a power reprobation by passing by, and
9f choice^ and not to consist in consigning to ruin the non-
dicontivuued creation of volitions, elect. Con. C. Scot. Con. P. C.
God permits the Devil to ride ^- 'S'- (^nd Say. Plat ch. 3. sec.
the will of a wicked man, and ''• Larger Cat. Q. 13. God is
the " foolish, wanton rider vio- "just in leaving others, in that
lently carrieth it through pla- their fall and perdition, whcre-
ces where no way is, driveth it into they had throwne them-
into ditches, rolleth it down selves headlong." Con.Belgia.
steep places, spurreth it for-

ward to stubbornness and
fierceness ;" while God " guid-
eth it into the right way."

« Others he left in that origi-
nail and universall corruption
and damnation."

French Con.

" We believe that God not

only made all things, but also

ruleth and governeth them, as

In chap. 18. sec. 1. Calvin ri- ^^ who according to his will

dicules the idea of such a bare disposeth and ordereth whatso-

/!erm/««eonofevents as excludes ^ver happeneth in the world.

the doctrine of previous ap- Yet we deny that he is the au

pointmenty or decree j but in
no place does he discard the
doctrine of such a permission
as excludes the immediate

thorofevill." French Con,

" Nothing can happen in this
world without his decree and
agency of God in the creation ordinance, and yet God cannot
of sin; be either the author, or guiltie

of the evils that happen in this
world."

Con. Belgia.

UOPKINSIANISM. 65

HOPKINS, AND OTHEI13.

from eternity predestinated to from his kingdom, God stood
damnation ; and thus by his by him and moved him to pur-
providence he executes his dc- sue after them, with increased
cree of reprobation. vialice diUArevenge. And what
Syat. Part. 1. ch. 4,. passim. God did on such particular oc-

God is as much the author casions he did at all times "

of sinful as of holy volitions, and Emmona^fi. 387.

the professed Calvinist who de- '
nies this is not so consistent

with himself as the Arminians. By immediately acting upon

Sust. Vol. l./i. 197. the heart with energy to pro-

" Calvin, and the Assembly duce the volition, God produ-

of Divines at Westminster, as- ces every sinful act ; and in this

sert that the divine decree and manner from the beginning to

agency, respecting the exist- the end of his life, does God

ence of sin, imply more than a repi'obate every sinner, who is

bare fiermission, viz. something lost.

positive and efficacious." Those Emmons^ lOth and I6th Ser-

are not Calvinists « who hold to mons ; and Williams, passim.
only a bare permission."*

Sijst. Vol. l./i. 215.

• To talk about bare pertnission, where God, as a punishment, blinds
and hardens, says Calvin, is weak. His view of the providence of God in
reprobation, is summarily exhibited in B. 4. ch. 4 tee. 3, 4 and 5. " In
evil motions of wicked men God worketh after two sorts ; the one by with-
holding his grace, whereby they might be moved to good ; the other by
using tlie ministry of Satan tostir, frame and incline their wills." " Where-
as when his light is taken away, there rem^neth nothing but darkness and
blindness : whereas when his Spirit is taken away, our hearts wax hard
and become stones ; whereas when Ids direction ceaseth, tJiey are wrested
into crookedness, it is well said that he doth blind, harden and bow them
from whom he taketh away the power to see, obey and do rightly. The
second manner, which cometh near to the property of the words, is, tha
for the executing of his judgments by Satan the minister of his wrath, he
both appointeth their purposes to what end it pleaseth him, and stirreth
up their wills, and strengtheneth their endeavours." In this manner he
hardened Pharaoh, Sihon, and the wicked Israelites. B. 4. ch. 4. sec. 3
and 4. To say that the spirit from the Lord, which influenced Saul and
others was the Holy Ghost is blasphemy. B. 4. ch. 4. tec. 5.

^ CALVINISM.

CALVIN, AND OTHERff.

4. The blame of all bad ac- 4, Men are altogether blams^
tions belongs to man and the de- able for their bad actions, be-
vil : the praise of all good ones cause "God hath endued the
entirely to God, -vvill of man with that natural

Inst. B. 2. ch. 5. sec. 2. and B. liberty that it is neither forced,
2. ch. 1. sec. \.B.2. ch. 2. sec. 2. nor by any absolute necessity of

nature determined to good or
evil." Con. C. Sco(. Con. P. C.
U. S. and Say. Flat. ch. 9. sec. I.
But to man belongs no praise,
to God is due all the glory, of
every good work, because all
ability to will and to perform
good is wholly of the special
grace of God. Con. P. C. U. S.
Con. C. Sco(. and Say. Plat. ch.
16. " It is through his grace
ihat he crowns his gifts."

Con. R. B.C. Art. 2i'^

CHAPTER VIII.

OF THE APOSTACY AJVD ITS COJVSEQUEjYCES.

CALVIN, AND OTHERS.

Adam sinned through unbe- « Our first parents, being
lief. He was tempted by Eve, left to the freedom of their own
who had been tempted by the will, through the temptation of
Devil, in the form of the ser- Satan, transgressed the com-
pent. "For Adam would ne- mandment of God in eating the
ter have been so bold as to do forbidden fruit; and thereby fell
against the commandment of from the estate of innocency
God, but for this, that he did wherein they were created."

Larger Cat. Q. 21. Shorter
€at. Q. 13 and IS*

HOPKINSIANISM.

HtlPKINS, A

4. Nevertheless, although
iGod by his providence does
create all volitions, yet men are
as praise-worthy for good ones,
and as blame-worthy for bad
ones, as they could be were
they independent, or were ihere
no God in heaven. And the
reason is obvious, for men will
what they willy and choose what
they choose, as much as were
their acts of will not caused im-
mediately by God. He creates
in them a choice, or he makes
Xhem will.

Syst. Vol. I. /I. 206 and 217^

ND OTHER*.

4 Men act freely while act-
ed upon, and therefore deserve
praise or blame, according to
their exercises. " Our depend?-
ence on the Deity cannot de*
prive us of moral freedom."
" Reason and common sense
have different offices." " We
know by reason that we are de-
^lendent, and know by common
sense, that we are active."
Hence all know that their ac^
tions ate their own, and not the
actions of God.
£mmon8,fi. 219, 220 and 22$.

CHAPTER VIII.

<0F THE APOSTACr A^'B ITS COJ^SEQUEJ^CES.

HOPKINS,

AND

OTHERS.

To effectuate the apostacy,
Cod in his providence made use
of the Devil, who by the same
agency took possession of a ser-
pent, and by this subtle animal
tempted Eve, so as to produce
un unholy volition in her heart.
She again was used as the in-
strument to produce a selfish
disposition in Adaip; because

" Adam's first offence wa^
some way or other, the occasion
of the universal sinfulness of
his future offspring. And the
question now before us is, hoto
his sin was the occa«ion of
ours." « 1. Adam did not
make us sinners, by causing us
to commit his first offence."
« Nor can we more easily be*-

CALVINISM.

CALVIN, AND OTHERS.

not believe his word."* He " By this sin they fell from

disbelieved the threatening, and their original righteousness,

so, to become like God, he and communion with God, and

touched, he tasted, he fell. so became dead in sin, and whol-

B. 2. ch. 1. sec. 4. ly defiled in all the faculties and

This was a most detestable parts of soul and body. They

act, and kindled the vengeance being the root of all mankind,

of God against all mankind, the guilt of this sin was impu-

The immediate effect of Adam's ted, and the same death in sin

gin was the death of his soul, in and corrupted nature conveyed

a spiritual sense, and the loss to all their posterity, descend-

of the image of God. "There- ing from them by ordinary

fore, after that the heavenly generation. From this original

imctge in him was defaced, he corruption, whereby we are ut-

did not alone suft'er this punish- terly indisposed, disabled and

ment, that in place of wisdom, made opposite to all good, and

strength, holiness, truth and wholly inclined to all evil, do

justice, (with which ornaments proceed all actual transgres-

he had been clothed) there sions. This corruption of na-

came in the most horrible pes- turc, during this life, doth re-

tilence, blindness, weakness, main in those that are rcge-

fiithiness, falsehood, and injus- nei'ated : and although it be

tice, but also he entangled and through Christ pardoned and

drowned his whole offspring in mortified, yet both itself, and

the same miseries. all the motions thereof, are tru-

This is the corruption that ly and properly sin. Every sin,

Cometh by inheritance, which both original and actual, being

the old writers called original a transgression of the righteous

sin, meaning by this word, sin, law of God, and contrary there-

the corruption of nature, which unto, doth, in its own nature,

before was pure and good." bring guilt upon the sinner,

B. 2. ch. I. sec. 4 and 5. whereby he is bound over to the

* As the image of God was lost through unbelief ,• so the same image
is restored hy faith. This faith coraeth by hearing. " Therefore Bernard
doth rightly teach that the gate of salvation is opened unto us, when at this
day we receive the gospel by our ears: even as by the same windows, when
they stood open to Satan, death was let in." Inst. JB. 2. ch. 1. sec. 4.

IIOPKINSIANISM.

HOPKINS, A

God always originates volitions
in us, in view of motives. The
consequences of eating of the
forbidden fruit were, 1. An
immediate spiritual death, for
they fell into complete ruin :
and this was the death threaten-
ed : and, 2. A total depravity
of heart.* They lost all their
love to God, all their disinter-
ested affections ; and thus were
deprived of the image of God,
who is love. As all the trees
and plants were included in the
first trees and first seeds, so all
men were created and compre-
hended in the first man, so that
his obedience or transgression
should affect all mankind as it
affected him. " By the con-
stitution and covenant with
Adam, his first disobedience
was the disobedience of all

ND OTHERS.

lieve, 2. That he made his pos-,
terity sinners, by tranafcrring
to them the guilt of his first
transgression." Guilt is a per-
sonal thing and can no more be
transferred than action. " It
was unjust in the nature of
things that the Supreme Being
should transfer the guilt of
Adam's sin to his posterity.
Hence we may safely conclude,
that the guilt of Adam's first
sin was never transferred."
"The doctrine of imfiutation^
therefore, gives us no ground
to suppose, that all mankind
sinned in and fell with Adam,
in his first transgression ; or
that the guilt of his first sin was,
either by him, or by the Deity,
transferred to his posterity.
Nor can wc suppose,! 3. That
Adam made men sinners, by

* Calvin teaches, that man had the supernatural gifti of faith, the love
of God, the love of man, with a principle of progressive holiness and right-
eousness, which were entirely lost by the fall, and which are w.inting in
every natural man. He had also the natural powers of understanding and
will, which were not blotted out, but together witli the body were vitiated,
so that he is subject to blindness of mind and iniquitous desires. B, 2. ch.
2. sec. 4, 12, 16, and B. 2. ch. 1. sec. 8, 9, 10, 11.

f The opinion we form of our own character, say the friends of this
modem system, will depend on our idea of sin. Should we discover that
we were bom, with an original defect in the construction of our minds, and
constitution of our animal faculties, we should feel tliat we were unfortunate,
or miserable, but not guilty beings. Should we on the contrary find, that
there is no sin, but in moral action, no sin impersonal ; that all have been
active, while acted upon by a divine impulse, that all have become filthy, and
have ruined themselves, we should be without excuse.

OALYINISM.

CALVIN, AND OTHERS.

The dispeasure of God wrath of God, and curse of the
against Adam*s sin is displayed law, and so made subject to
in the brute creation ; for they .death, with all miseries, spiritu-
having been made for him, were al, temporal and eternal." Con.
cursed on his account. It is C. Scot. Con. P. C. U. S. Say.
no wonder then that his falling Plat. ch. 6. sec. 2, to end. The
uway destroj'ed all his posterity. Sum of Saving Knowledge, Head
*' We in the person of the first 1. sec. 3. says, that all Adam's
man are fall-en from our first posterity " lost all ability to
estate." B.^.ch.X. eec.5 and\, please God." " The fountain
*' Pelagius arose, whose profane of all our miscarriage, and ac-
invention was, that Adam sinned tual sinning against God, is in
only to his own loss, and hurt- the heart, which comprehend-
ed not his posterity. So through eth the mind, will and afFec-
this subtilty Satan went about tions, and all the powers of the
by hiding the disease to make soul, as they are corrupted and
it incurable. But when it was defiled with oiHginal sin ; the
proved by manifest testimony mind being not only ignorant
of scripture, that sin passed and incafiable of saving truthy
from the first man into all his but also full of error and enmi-
posterity, he brought this cavil, ty against God ; and the will
that it passed by imitation,* but and affections being obstinately
Rot by propagation." disobedient unto all God's di-
B. 2. ch. 1. sect. 5. rections."

« Surely it is not doubtfully
spoken that David confesseth
that he was begotten in iniqui-

Con^ C. Scot.fi. 451.

" The covenant being made

with Adam, as a public person.

ties, and by liis mother concei- not for himself only, but for his
ved in sin. Ps.Vi.7. He doth posterity, all mankind descend-
not there accuse the sins of his ing from him by ordinary gene-

* This doctrine of Pelagius was nearly the same with that maintained by
the Hopkinsians. The only difference is, that he said imitation, and tliey
eay, divine constitution: he said, that children born free from taint, imitated
the sin of Adam ; and they say, that children are not sinners until they are
actually transgressors ; but that it is certain from a divine constitution, that
the fij-flt -moral action of a child, and every subsequent one, will be com-
pletely sinful, until he is renewed.

HOPKINSIANISM.

HOPKINS, AND OTHERS'.

tnankind. That is, the sin, and conveying to them a morally
consequent ruin of all the hu- corrupt nature." " There is
man race, was by this constitu- no morally corrupt nature, dis-
tion infallibly connected with the tinct from free, voluntary, sin-
first sin of the head and father ful exercises. Adam had no
of the race. By the divine con- such nature,and therefore could
stitution, the appointment of convey no such nature to his
God, if the head and father of posterity." " God is the father
mankind sini>ed, the whole race of our spirits. The soul is not
of men, all his posterity, should transmitted from father to son,
sin ; and in this sense it should by natural generation." " And
be the sin of the whole." if they did not derive their souls
Syst. Vol. \.fi. 309. from him, they could not derive

«' The disobedience of Adam from him a morally corrupt na-

decided the character of all his ture, if he really possessed such

natural posterity ; and render- a nature himself." « But if

ed it certain, according to a di- Adam conveyed neither sin,

vine revealed constitution, that nor guilt, nor moral depravity

they should be born, and rise to his descendants, by his first

into existence as moral agents, transgression, how then did that

in disobedience and rebellion : act of disobedience make them

and that the same moral cor- sinners ? The only proper and

ruption which then took place direct answer to this question

in. his heart, should spread is, that God placed Adam as

through the whole race of man- the public Head of his posteri-

kind. In tliis sense /^e tin of ty, and determined to treat ^Ae»t

the first man carried in it the according to his conduct."

sin of all mankind, and contain- " Adam disobeyed the law of

ed the seed, and was the found- his Maker ; and according to

ation of all the moral corrup- the constitution under which

tion of the human race ; as by he was placed, his first and sin-

tliis they were all conatituted gle act of disobedience made all

sinners." his posterity sinners ; that is,

Syst. Vol. 1. fi. 310. it iiTQ-ved the occasion oi their

Adam was sentenced to all coming into the world unholy

the natural evils of this life, and and sinful," or, " he proved the

the death of the body, because he occasion of God's bringing all

had sinned, but the separation his posterity into the world in

•f soul from body was no part a state of moral depravity."

^£

CALVINISM.

CALVIN, AN

father or mother, but the better
to set forth the goodness of
God towards him, he beginneth
the confession of his own wick-
edness at his very begetting.
Torasmuch as it is evident,
that that was not peculiar to
David alone, it followcth that
the common estate of all man-
kind is noted under his exam-
ample. All we therefore that
descend of unclean seed, are
born infected* with the conta-
gion of sin, yea, before that we
see the light of this life, we are
in the sight of God filthy and
spotted. For who can bring a
clean thing out of an unclean ?
Not one."

B. 2.ch. \.sec. 5.

" Original sin is the per-

versenessand corruption of our

nature, which first maketh us

guilty of the wrath of God, and

D OTHERS.

ration, sinned in him and fell

with him in that transgression."

Larger Cat. Q. 22,

" Original sin is conveyed
from our parents unto their pos-
terity by natural generation."
Larger Cat. Q. 26.

" We believe that through
the disobedience of Adam, ori-
ginal sin is extended to all man-
kind ; which is a corruption of
the whole nature, and an here-
ditary disease, wherewith in-
fants themselves are infected in
their mother's womb, and which
produceth in man all sorts of
sin, being in him as a root there-
of ; and therefore is so vile and
abominable in the sight of God,
that it is sufficient to condemn
all mankind."

Con. R. D. C. Jrt. 15.

The Con. of the Waldenses
declares, that " Originall sin is

* Mr. Vincent says, in his explanation of the catechism, that the corrup-
tion of our nature " is conveyed by natural generation, in the union and
conjunction of soul and body ; the soul being destitute or void of original
righteousness, is infected with this corruption as liquor is tainted, which
is put into a tainted vessel." This, according to Hopkinsianism, is an odd
conceit, because God creates the soul of every child ; because no soul pro-
ceeds even instrumentally from earthly parents, and because there is no
contact between body and spirit. If the body could affect the soul, it could
not pollute it, because there is no sin in blood, skin and bones. With
respect to the want of original righteousness, it is no more criminal in man,
than in a toad, or spider, or any other animal. He who gives has a right to
withhold, and it is not our fault, that God did not give us positive right-
eousness at the birth, any more, tlian that he did not bestow on all the
mental powers of Paul. In short, it is plain, that no being can be a sinner,
until he has sinned. Query. Is this Calvinism, or Felagianism?

HOPKINS! ANISM.

Yft

HOPKINS, AND OTHERS.

t)f the punishment originally " God constituted the con-
threatened, nexion between him and his
Syst Vol. I. fi. 275 and 3\3. posterity, to regulate his own

"It is not to be supposed conduct, and to accomplish his

that the offence of Adam is zm- own designs." « The truth is,

•putedio them to their condem- there was neither justice^ nor

nation, while they are consider- injustice^ in God's appointing

cd as in themselves, in their Adam our public head. It was

own persons, innocent : or that an act of mere sovereignty."

they are guilty of the sin of " It appears from the leading

their first father, antecedent to sentiments in this discourse,

their own sinfulness." that Adam was the only per-

Syst. Vol. l./i.319. SON who committed, and who

*' This sin which takes place was guilty of original sin."
in the posterity of Adam, is not Eve committed her Jirst sin,
properly distinguished into ori- before Adam sinned, and all
■ginal and actual sin, because it men commit their first sin ; but
is all really actual, and there is, Adam* a first sin^ is called origi-
strictly speaking, no other sin nal sin, because God constitu-
but actual sin. As soon as sin ted it, in his own divine mind,
exists in a child of Adam, the originating sin to all man-
though an infant, it consists in kind. Emmons* I5th SermonJ
motion, or inclination, of the Men never act from any-
same nature and kind with sin original corruption, for God
in adult persons." " puts forth a fiositive influence
Syst. Vol. 1./J.328. to make them act in every in-

Children are only born in sin, stance of their conduct."
in this respect: they are born Emmons, ft. 2 iS.

under such a divine constitu- Neither the want of original

tion, that they begin to sin, as righteousness, nor the mere

soon as they begin to act as ?no- want of conformity, is criminal

ral agents ; and their exercises in any rational creature,
arc produced as Adam's were, Emmonsyfi. 260, 26lfetfia8'

by God, yet so as to be free, be- sim

cause they ivill -what they will. « The fall has n«VAerim^atr-

This is the true doctrine of ed, nor destroyed any of the

original sin. powers or faculties of men.
Syst. Vol, I. p. 323 a7td 330. Mass. M. Magazine, fi, 369,

of Vol. 3.
it

CALVINISM*

CA.LVI17, AND OTHEHS.

then also bringeth forth works naturally engendered in us and

in us, which the scripture call- hereditaire." " AH the ofF-

©th the works of the flesh Gal. springof Adam is infected with

V. 19. Therefore these two this contagion, which we call

points are distinctly to be mark- original sin, that is, a stain

cd, namely, that we being in all spreading itself by propaga-

parts of our nature defiled and tion."

corrupted are already for such Con. Prot. French Churchea,

corruption only, holden wor- « AH men since the fall of

thily condemned and convicted our first parents, which are

Jjefore God* to whom nothing is borne by the coupling together

acceptable but righteousness, of male and female, doe toge-

innocency and cleanness. Yea, ther with their birth bring with

and very infants themselves them originall sinne."

bring their own damnation with Con. of Saxony.

them from their mother's « By which transgression,

womb. Who, although they commonly called original sin,

have not brought forth the fruits was the image of God utterly

of their iniquity, yet have the defaced in man.".

seed thereof enclosed within
them. Yea, their whole nature
is a certain seed of sin ; there-
fore it cannot but be hateful and
abominable to God."

B. 4. ch. 15. eec. 10.

By the fall, man lost all abil-
ity to will good ; {B. 2. ch. 2.
aec. 1.) and became corrupt in

Con. C.Scot ./f.Z). 1581.

« All men have sinned in
Adam."

Canons R. D. C. Head 1.
.4rt. 1.

" The sinfulness of that estate
whereinto man fell, consisteth
in the guilt of Adam's first sin,
the want of that righteousness,
wherein he was created, and the
corruption of his nature, where-
by he is utterly indisposed and
disabled."

Larger Cat. Q. 25. Con. P.

mind, will, body, and all his C. U:S.fi. 171, ir2 end 238.
powers : so that being free to " Originall sinne is a want

evil, and having sufficient know-
ledge to render him inexcusa-
ble ; he has neither the ability
nor disposition to perform a

of originall justice which ought
to be in us."

Con. Saxony:
« Our nature is so corrupt,

H0PKINSIANT9M*

HOPKINS, AND

By the fall, mankind have not
lost any of their natural powers,
or ability to obey : but they are
infallibly subject to a total mo-
ral deftravity,* which consists
entirely in their own voluntary
exercises, and is their own sin :
or, by a divine constitution they
have only a sinful choice, until
they are regenerated, or are
made the subjects of the first
benevolent choice.f

Sytt. Vol. I. p. fl25 to 443.

OTHIiRS.

There is neither corruption
of nature, nor blindness of mind,
nor defect in any of the powers
of the soul, consequent upon
the apostacy, aside from the
corrupt volitions which consti-
tute the heart.

Syat. Vol. 1 . Part 2. ch. 4.
and Part 1 . ch, 4.

The fall has not so disabled
men, but that " they can lovo
God, repent of sin, believe in
Christ, and perform every re-
ligious duty, as well as they caA
think, or speak, or walk."

Emmonsip. 246.

« Men have lost none of their
ability to obey his commands
by the fall." « They are aft
really able to obey every divine
command, as Adam was, when
he came out of the forming ^
hand of his Maker."

M. M. Mag. Vol. 3.fi. 369.

" Impenitent sinners are as
really possessed of strength or
capacity to love and serve God
as saints. Their power or ca-
pacity to obey the divine com-
mands, is as great as to disobey
them."
Maea. M. Mag. Vol. 3. /i. 415.

• A distinction is observed by Hopkins and others, between total and
univertal depravity. Total moral depravity is an entire depravation of the
heart^oT affections; and this the Hopkinsians admit : but universal depravity
means the defilement of the under ttanding, conscience, and all the natural
povicrt of the soul, as well as of the corc/ia/\ffections ; which tliey deny.

t It i» granted, however, that the natural, intellectual faculties, which
krc created in us, as perfect as in Adam, are often perverted by the heart :
and the rays of light, which would otherwise come directly to our mind«
from the ORB o» truth, are refracted, by the l»si«c medium interpose*
ky the affection*, fytt. vol. l./t 34(1 «nrf 342.

CALVINISM-

CALVIM, AND OTHERS.

good work, until both are af- so weak, and unperfit, that'we
forded him by the special grace are never able to fulfil the works
of God.* of the law in perfection."

• £.2. ch. I. sec. 8,9. J3. 2. ch. Con. C. Scot. J. JD. 1581.

3. sec. 26. and ch. 3. sec. 6. B. « Originall sin proceeding
2. ch. 2. sec. 14. and j^. 2. ch, 5. by inheritance possesseth the
'^c. 2, whole nature, and doth furious-

ly rage therein."

Con. of the Waldenses.
" Man, by his fall into a state
of sin, hath wholly lost all abil-
ity of will to any spiritual good
accompanying salvation ; so as
a natural man being altogether
« Therefore we may not averse from that which is good,
otherwise expound that which and dead in sio, is not able, by
is said, that we are dead in his own strength, to convert
Adam, but thus, that he in sin- himself or to prepare himself
ningdid not only purchase mis- thereunto."
chief and ruin to himself, but Say. Plat. Con. C. Scot. Con.
also threw down our nature P. C. U. S. ch. 9. sec. 3.
headlong into like destruction. " In the third petition, (whichia
And that not only to the cor- Thy will be done in earth as it is
ruption of himself, which per- in heaven,) acknowledging, that
taineth nothing to us, but be- by nature we and all men are
cause he infected all his seed not only \xXXev\y unable Kmn un-
WUh the same corruption where- willing to know and do the will

* The diffei-ence in the two systems will be very evident to all, who shall
read Dr. Hopkins' summary of his own sentiments on the apostacy- It " is
the result of a constitution which is perfectly agreeable to the nature of
things; reasonable, wise and good" " The children of Adam are not
gnilty of his sin, are not punished, and do not suffer for that any farther
than they implicitly or expressly approve of his transgression, by sinning
as he did." " Their total moral corruption and sinfulness, is as much their
own sin, and as criminal in them, as it could be if it were not in conse-
quence of the sin of the first father of the human race; or if Adam had not
sinned." " They are under no inability to obey the law of God, which
does not consist in their sinfulness and opposition of hsait to thij will ol
God." Sj'st. 'ool, I. p. UZ.

HOJPKINSIAMSM.

HOPKIjrs, AND OTHERS.

« Therefore when Adam had " If he had transmitted to U3

sinned, by this the character a corrupt nature^ or a sinful

and state of all his posterity princiftle^ we might have had

were fixed, and they were by some ground to suppose, that

virtue of the covenant made we were obliged to sin, by the

with Adam, constituted or made fatal influence of his first trans-

(not born) sinners like him; gression. But since that sin

and therefore were considered neither directly, nor indirectly,

as such, before they had actual ever affected either our natural

existence. It ivas made certain.^ or moral faculties, itis certain,"

and known and declared to be &c.

so, that all mankind should sin, Emmons, fi. 320-
as Adam had done, and fully
consent to his transgression,
and join in the rebellion which

he began; and, by this, bring a moral nature, and entirely dis-

upon themselves the guilt of tinct from their moral /iower«."

" Their total depravity is of

their father's sin, by consenting
to it, joining with him in it, and
making it their own sin."

5i/s#. Fo/. l./i. 319, 320.

Jbid.fi. 331.

" Their intellectual facul-
ties remain uncorrupt. Their
perception) reason, conscience,
are in their full strength and
vigour."

Emmons, ft. 343.

- " If the natural depravity and
powers of mankind were deba-
sed and sunk, and become much
less, and more feeble, inde-
pendent of any moral depravity
or sinfulness of theirs, this
would not be their sin ; nor

" The moral corruption of
human nature is of great anti-r
quity."

Jbid.fi. SOO.

" Total depravity does not
imply that the bodies of men
are depraved." " The total
depravity of roan does not im-

CALVINISM,

CALVIl?, AN

into he was fallen. For, other-
wise the saying of Paul could
not stand true, Eph. i. 3. that all
are by nature the sons of wrath,
if they were not already accurs-
ed in the womb. And it is ea-
sily gathered that nature is
there meant, not such as it was
created by God, but such as it
^as corrupted in Adam. For
it were not convenient that God
should be made the author of
death. Adam therefore so cor-
rupted himself, that the infec-
tion passed from him into all
his offspring. And the heaven-
ly Judge himself, Christ, doth
also plainly enough pronounce,
that all are born evil and cor-
rupted, where he teacheth, that
whatsoever is born of the flesh,
is flesh, John iii. 6. and that
therefore the gate of life is
closed against all men, until
»hey be begotten again."

B.^.ch. I. sec. 6.

« And Paul there taketh
away all doubt : teaching that
corruption resteth not in one
part alone, but that nothing is
pure and clean from the deadly
infection thereof. For speak-
ing of corrupted nature, he doth
not only condemn the inordi-
Hate motions of appetites that

D OTHERS.

of God, but prone to rebel,*'
&c. « we pray, that God would
by his spirit take away from
ourselves and bthers all blind-
ness, tveaknesa, indisposedness,
and pervepseness of heart; ahd
by his grace make us able and
•willing to know, do, and sub-
mit to his will in all things."

Larger Cat. Q. 192.

"Man was originally formed
after the image of God. His
understanding was adorned with
a true and saving knowledge of
his Creator, and of spiritual
things ; his heart and will were
upright ; all his affections pure '^
and the whole man was holy ;
but revolting from God by the
instigation of the devil, and abu-
sing tlie freedom of his own
will, he forfeited these excel-
lent gifts, and on the contrary
entailed on himself blindness
of mind, horrible darkness, va-
nity and perverseness of judg-
ment ; became wicked, rebel-
lious and obdurate inj^heart and
will, and impure in his affec-
tions."

Canons R. D. C. Head 3.
Jrt. 1.

"And whereas some affirme
that so much integritie of minde
was left to man after his fall,
that by his natural strength and
good works he is able to convert
and prepare himself to faith and
the invocating of God, it is flatr

ttOPKINSlANIBlil.

HOPKIKS, AND OTHBES. ^

could they be answerable or ply that his reason, judgment}
blamed for it." or conscience are depraved."

Syat. Vol. l.fi. 334. Sfiring's DisqtiUition. fi, 9.

All sin, both original and ac-
tual consists entirely in exer-
cises of self-love.

Vol. 1.^^.344/0 35^.

<* Thus it appears from scrip-
ture, and the reason and nature
of things, that the sin which en-
tered into the world by one
man, the father of the human
race, and has spread to all his
children, {not by generation but
by divine communication,] by
which they are totally corrupt-
ed, and involved in guilt and
ruin, consists in self-love. No-
thing but that which has the na-
ture of selfishness is sin ; and
this is in its own nature, and in
every degree, a transgression
of the law of God, and contrary
to true holiness. It is useful
and important that we should
b^ve this scriptural idea of ho-

** Please to remember that
your wicked nature is your own
in the most personal sense.
For, though we are sinners by
Adam ; though there is an
established connexion between
the sin of Adam and the sin of
his posterity ; though all the
children of men are by nature
totally depraved inconsequence
of Adam's sin ; yet sin is a fiev'
sonal quality. And as your
hearts and souls are your own,
and not the hearts and souls of
other men ; as your thoughts
and volitions are your own, and
not the thoughts and volitions
of others ; so your sin and evil
nature are your own, and not
the sin and evil nature of .ano-
ther." " David in his penitential
confession evidently refers to
the established connexion be-
tween the sin of Adam and his
posterity. For, he says, with
the note of attention, < Behold^
I was shapen in iniquity and in
fiin did my mother conceive
me.' But he does not confess
the sin of Adam, any more than
the sin of Seth : nor will any
other mjin who is the subject

8C(

CALTINISM.

CALVIK,

And

OTHERS.

appear, but especially labour-
eth to prove that the under-
standing mind is subject to
blindness, and the heart to per-
verseness.*

B. 2. ch. 1. sec. 9.

" Soundness of the under-
standing mind and uprightness
of heart were then taken away
together, and this is the corrup-
tion of natural gifts. For though
there remain somewhat left of
understanding and judgment,
together with will, yet can we
not say that our understanding
is sound and perfect, which is
both feeble and drowned in ma-
ny darknesses. As for the will,
the perverseness thereof is
more than sufficiently known."
B. 2. ch. 2. sec. 12.

ly contrary to the Apostolike
doctrine and the true consent of
the Catholike Church "

Con. of Wir t ember ge.

By the fall, man '' did so es-
trange himselfe from God ihe
fountaine of all righteousncsse
and of all good things, that his
nature is become altogether de-
filed, and being blind in spirit,
and corrupt in heart, hath utter-
ly lost all that integritie. For
although he can somewhat dis-
cerne between good and evill,
yet we affirme that whatsoever
light he hath, it straight ways
becometh darknesse, when the
question is of seeking God, so
that by his understanding and
reason he can never come to
God."

Con. France J A. D. 1566.

The Con. of Auspurge.) in
1530, taught the same doctrine,
nearly in the same words.

* The sentiments of the Calvhilsts and Hopkinsians being different, with
respect to tlie nature of the fall and its consequences, it is no wonder that
they should address sinners in different language. The former say,
" Sinners, you are infected with original sin, as well as guilty of actual
tratisgression. You are nueai as well as ivicked ; having neither the power,
nor the disposition to please God. Still you are bound to obey God, be-
cause he commands obedience ; and it is your crime as well as your misery,
that you are ruined in body, soul and spirit. If God do not make you
alive, in all your powers,_/ro«i the dead, you must be damned." Thus they
speak, that God may, by his word, make the sinner feel his need, and ac-
cept of the Saviour. The latter say, " Sinners you need notlament original
sin -• repent of yovir oivn sins ; for you are perfectly able to i-epent and keep
the whole law. You see, tlien, how rebellious you are ! So much you have
sinned, as you have deviated from perfect obedience. Now if God do not
make you willing to do ".vhatyou are able, you perish "

HOPKINSIANISM, 81

HOPKIKS, AND OTHERS.

'fincss and sin, as it will put us of a proper share of conviction,
under advantage to know how For siu is a fieraoiial (juality^
far we are sinful ourselves, or and cannot be transferred from

• II is svrange, tJiat Dr. Spring, having severely satirized Dr. Tappan
lor using c)ne kind of language in his theological writings, and another iij
his practical addresses, should himself commit the same fault. Every
wherr, in his polemical disquisitions, through 244 pages, he affirms, that
ain ix an evil volition, and that sinfuli^ss can be predicated of nothing else :
but when he comes to the conclusion of his book, to " a practical ad-
1>RESS TO siNNERi," hc Solemnly declares, that sin is a personal
«l.t'ALiTY: or, which is the same, a quality or a person. Th;s he
aot only says, btit repeats ; and in addition, rdminds sinner.s, that their
hearta, souls, and thoughts, as well us their volitions are tlieir own, and
therefore, their sins are lUeir own. In his theorei icai disquisition he said, that
tli'itight was not of a mora/ nature, and that sin was something Mfzre/yTno-
ral, consisting in voLtion. Very little thought will convince any one, that
there is some difffrence between action, and tlie quality of action ; between
volition, and the quality of volition ; and more especially, between volitior.
and personal quality. Since, however, ** sin is a quality," why may not the
Calvinistic doctrine of original sin be true ? Why may not David have had
reference to something besides a divine constitution, a mental arrangemenf
•fthe Godhead, when he said, " Behold, I was shapen in iniquity, and in
sin did my mother conceive me ?"

To this the Hopkinsians reply ; if you will not admit a figurative con-
struction of David's words, jou must take them literally, and say, that
there was sin in the shape of David's body, while lie was in the womb ; and
that his mother's act of conception was sinful. This will bring you to the
necessity, of predicating sin of shapes, mathematical figures, and triangles.
You must admit also, that it is a crime to propagate our species. We af-
firm, that sin belongs alone to tnoral action .• that generation, conception,
the growth of the fetus, and parturition, are all physical effects of physicial
causes, and therefore partake no more of sin or holiness, than the germina*
tion or fructification of a tree. It is, for the same reason, no sin, 1st, To
be born : nor, 2dly, To be bom, with such corporal and mental faculties
as God was pleased to create ; nor, 3dly, To retain these natural powers,
Shoiild an infant exist one moment, after birth, or after animal hfe was
commenced, before he had a moral exercise of love or hatred, he would ia
tliat moment be as innocent as a lamb. But, by tlie divine decree, since
Adam has sinned, it is certain, that tlie first moral exercise of every ra-
tionjil being, will be sinftU, and every subsequent one, until he is renewed;
which is fitly called tlie corruption of his moral nature. JV*o other nature
is capable of moral corruption, or sin ; for you might as well talk of a sin-,
ful shrub, of a sinful lamb, or of a sinful viper, as of a sinful mental caqsti^"
Uitlon, «r of a sinful anim;d nature, or of sinful animul passions,

** CALVINISM.

CALVIN, AND OTHERS.

All men by the fall are so No man has the ability, since

completely disabled, that they the apostacy, to do any good

are not only dependent upon work, until he is not only disfio-

special grace for their ability sed, but enabled by the actual

to will good, but for their very influence of the Holy Ghost,

first beginning to think well. Say. Plat. Con. C. Scot. Con.

B. 2. ch. 2. sec. 27. P. C. U. S. c/i. 16. sec. 3

The Calvinists rejoin : " you deny the doctrine of original sin ; and
wrongfully call yourselves Calvinists. You charge all sin upon God ; and
make him, the agent, or the person who commits all iniquity Tl\e scrip-
tures say, that we "are by nature children of wrath." JVa/ure you falsely
call moral constitution. It is better to give heed to the plain language of
the scriptures, than to your " philosophy, falsely so called." Our Saviour
speaks, Mat. xv. 19. of *' evil thoughts," as well as evil desires, or voli-
tions. Paul says, " I know that in me, that is, in 7ny fiesh, dwelleth no
good thing." " For when we were in the Jlesh, the inotiens of sin which
were by the law, did'uork in our mey*ibers, to bring forth fruit unto death."
Qen. V. 3, " Adam begat a son in his own likeness, after Iiis image." Jolt
xiv. 4. " Who can bring a clean thing oat of an unclean ? not one." Job
3tv. 14. " What is man that he should be clean ? and he which is born of
a woman, that he should be righteous ]"

The natural efTects of the fall are also described in this manner.
"There is no light in them." Isa. viii. 20. " Having the understanding dark-
ened, being alienated frqm the life of God, through the ignorance that is in
them, because of the blindness of their heart." Eph. iv. 8. " Tlie natural
man receiveth not the things of the Spirit of God; for they are foolishness
unto him ; neither c^n he know them, because tliey are spiritually discern-
ed." 1 Cor. ii. 14. " Ye were once darkness, but now are ye light in tlie
Lord." Eph. v. 8. " Taking vengeance on them that kncm not God"
2 Thess. i. 8. " The Jlesh lusteth against the spirit." Gal. v. 17. " Let us
cleanse ourselves from all pithiness of tlie flesh and spirit, perfecting
holiness." 2 Cor. vii. 1. Because of the original corruption of the vchole
man, it is written : " glorify God in your bedy, and in your spirit." 1 Cor.
vi. 20 ** That she maybe holy both in body, and in spirit." 1 Cor. vii. 34.
*' And the very God of peace sanctify }'ou wholly : and I pray God yoiu*
whole spirit, and soul, and body be preserved blameless." 1 Thes*. v. 23.

In addition to the doctrine, that men are born with a native depravity,
which picrvades the whole man, the Calvinists maintain, that all men are,
by imputation, guilty in the sight of God, of the first sin of Adam ; even
in the same sense in which a believer is righteous by the obedience of tlie
second Adam, the Lord from heaven.

That all men si^ined luith Jdam, and fell ivith him, In his first trans.;
gression, is clearly taught, they think, in Jiojn. v. 12. wliere tlie apostle as-
•2eit<!,that, " by one man sin entered into the wo^-kl, and death by sin ; and

HOPKINSIANISM. Bi

HOPKINS, AND OTHERS.

what is sin in us, as well as to one to another, ahy mote than

judge of the moral corruption the heart or soul of one man

of mankind." can be transferred to another."

Vol. l.fi. 352. S/iring's Bisguiaitionjfi. 246,

347.

so death passed upon all men, for that all have sinned.'' In commenting
on this passajfe, the learned Professor Witsius has given the sum of Cal-
Tiniatic doctrine.

" To illustrate the apostle's meaning-, we must observe these tilings :
1st, It is very clear to any not under the jrower of prejudice, tlxat when
the apostle affirms that all have sinned, he speaks of an act of sinning, or
of an actual sin ; the very term, to sin, denoting an action. 'Tis one thing
to sin, another to be sinful, if I may so speak. 2(lly, When he affirms all
to have sinned ; he under tliat universality, likewise includes those, who
have n<) actual, pioper and personal sin, and who, as he himself says, have
not tinned after the similitude of AdarrCs transgression .• verse 14. Conse-
quently these are also guilty of some actual sin, as appears from their
death ; but that not being their own proper, personal sin, must be the sin
of Adam, imputed to them by the just judgment of God. 3dly, By these
Words, i(p i TTectTti^rtfcstfToi, for thai ail have sinned, he gives the rea-
son why he had asserted tiiat by the sin of one man death passed upon all-
This, says he, ought not to astonish us, ' for all have sinned* if we must
understand tliis of some personal sin of each, either actual or habitual, the
reasoning would not have been just, and worthy of the apostle, but mere tri-
fling. For, his argument Would be tlius, that by the one sin of one all were
become guilty of deatii, because each in particular had, besides that onji
and first sin, his o'vn personal sih : which is inconsequential. 4thly, The
scope of the apostle is to illustrate the doctrine of justification he had be-
fore treated of. The substance of which consisted in this, that Christ, in
virtue of the covenant of grace, accomplished all righteousness for hi»
ehosea covenant people, so that tlie obedience of Christ is placed to theic
charge, and they, on account thereof, are no less absolved from the guilt
and dominion of sin, than if they themselves had done and suffered,
in their own persons, what Christ did and sufiefed for tliem. He declares,
that in tliis respect, Adam was the type of Christ, namely, as answering
to him. It is therefore necessary, that the sin of Adam, in virtue of the
<ioVenant of works, be so laid to the charge of his posterity, who are com-
prised v^ith him in the same covenant, that on accountxif the demerit of
his sin, they are born destitute of original righteousness, and obnoxiout to ever/
kind of death, as much as if they themselves, in their own persons, had
done what Adam did. Unless we suppose this to be Paul.*s doctrine, hi«
words ar» nothing but mere empty sound."

Economy, B. t. ch. 8. *fc, 31, '

5&AtVlJfISli>.

CHAPTER IX.

OF ATOJVEMEjYT ajvd JUSTIFICATIOM

CALVIN, AN

'" If we look only upon the
faw, we can do notUing but be
discouraged, be confounded,
-and despair, forasmuch as by it
Ive are all damned and cursed "
Inst. B. 2. c/i. 7. sec. 4.

" All that we have hitherto
jsaid of Christ, is-to be directed
to this mark, that being damned,
dead, and lost in ourselves, we
jnay seek for righteousness, de-
Uverance and salvation in him."
List. B. 2. ch. 16. sec 1.

God loved men as his crea-
tures, while he hated them as
self-created sinners, and there-
fore sent his Son, to obey and
suffer as a substitute.

Inst. B. 2. ch. 16. sec. 4.

" Now when it is demanded
how Ciirist hath done away our
sins, and taken away the strife
between us and God, and pur-
chased such righteousness as
might make him favourable and
well willing towards us ; it may
be generally answered, that he
hath brought it to pass by the
whole course of his obedience.
Which is proved by the tes-
timonies of Paul; (Rom. v. )i9.)
As by one man's offentc many
Ivere made sinners, so by one
man'ij eiedknce we ar^ maiie

» OTHERS.

" It pleased God, in his eter^
nal purpose, to choose and or-
dain the Lord Jesus, his only be-
gotten Son, to be the Mediator
between God and man ; the Pro-
phet, Priest and King; the Head
and Saviour of his church ; the
Heir of all things ; and Judge
of the worid : unto whom he
did from all eternity give a peo-
ple to be his seed, and to be
by him in time redeemed, called^
justified, sanctified and glori-
fied."

Con. C. Scot. Say. Flat. Co^f
P. C. U. S.ch. 8. sec. 1.

" We believe that God, who
is perfectly merciful and justj
sent his Son to assume that na-
ture, in which the disobedience
was committed, ;o make satis/ac-
tion in the same, and to bear the
punishment of sin by his most
bitter passion and death. God
therefore manifested his justice
against his Son, when he laid
our iniquities upon him, and
poured forth his mercy and
goodness upon us."

Con. R. B.C. Art. 20.

Christ voluntarily undertook
the office of a Surety, " which,
that he might discharge, he was
p\ade under tjie law, and dii

JlOPKTNSIAlrtSB*.

CHAPTER IX.

OP ATOJTEMEJVr AJ\'D JUSTIFlCATIOy.

HOPKINS,

AND

OTHERS.

The divine law requires per-
ifect obedience, under penalty
of punishment, proportioned to
the demerit of transgression.
" Man by transgression has in-
curred the penalty of this law
«nd fallen under the curse of
it." " This curse cannot be
taken off, and man released, un-
tH it has its effect, and all the
Cfil implied in it be suffered."
Sy9t. Vol. I. /I. 465.

" The law of God does admit
^i Si aubatitutCf both in obeying
the precepts, and suffering the
penalty of it "

Sysf. Vol. I. fi. 492.

« Christ suffered for sin, was
made a curse, that is, suffered
the curse of the law, the curse
•f God ; and in his sufferings
he, in a sense, suffered and felt
the displeasure and wrath of
God i and the anger of God
against sin and the sinner was
in a high and eminent degree
manifested and expressed in
the sufferings and death of
Christ." Ibid. ft. 491.

" The law could not be ful-
filled by Jesus Christ without
his suffering the penalty of it,

" That the moral character
of God should be truly delinea-
ted in his government, is what
is of primary and principal im*
portance ; because with this is
certainly connected the order,
the harmony, and the greatest
good of the universe. The cha-
racter of God being infinitely
excellent, and in itself most per-
fectly harmonious; when it is
truly delineated in his govern-
ment, must of necessity be pro-
ductive of the greatest good
and harmony among his crea-
tures. To manifest the real
excellencies of the divine cha-
racter, therefore, it was that the
law was originally given ; and
for the same end was it esta-
blished by such awful sanctions.
The honour of the law of course
is evidently maintained, and thfc
ends of government answered,
when that character, with which
the supreme ruler invests him*
self in the various parts of liis
law, is exhibited and supported
in administration. So that
whenever God's just and real
displeasure against sin, is ex-
hibited in some other way, to

CALVINISM.

CALVllir,

AND

OTHEUS,

righteous. And in another
place, (Gal. iv. 4.) he extendeth
the cause of the pardon that de-
livereth us from the curse of
the law, to the whole life of
Christ, saying; when the ful-
tiess of time was come, God
gent his Son, made of a woman,
Subject to the law, to redeem
them that were Under the law :
and so affirmed that in his very-
baptism, (Matt. iii. 25.) was ful-
filled one part of righteousness,
that he obediently did the com-
mandment of his Father. Fi-
nally, from the time that he
took upon him the form of a
gervant, he began to pay the
ransom to redeem us. But the
scripture, to set out the manner
of our salvation more certainly,
doth ascribe this as peculiar and
properly belonging to the death
of Christ." « And yet, is npt
the rest of his obedience exclu-
ded, which he performed in his
life : as Paul comprehendeth it
wholly, (Phil. i. 7.) from the be-
ginning to the end, in saying,
that he abased himself, taking
upon him the form of a servant,
and was obedient to his Father
to death, even the death of the
cross. And truly, even in the
same death his willing submis-
sion hath the first degree, be-
cause the sacrifice, unless it had
been willingly offered, had

perfectly fulfil it; endured most
grievous torments immediately
in his soul, and most painful
sufferings in his body ; was cru-
cified, and died ; was buried,
and remained under the power
of death, yet saw no corruption.
On the third day he arose from
the dead," " ascended into hea-
ven," " maketh intercession ;
and shall return, to judge men
and angels."

" The Lord Jesus, by his per-
fect obedience and sacrifice of
himself, which he through the
eternal Spirit once offered up
unto God, hath fully satisfied
the justice of his Father ; and
purchased not only reconcil-
iation, but an everlasting inhe-
ritance in the kingdom of heav-
en, for all those whom the Fa-
ther hath given unto him."
" To all those for whom Christ
hath purchased redemption, he
doth certainly and effectually
apply and communicate the
same."

Say. Plat. Con. C. Scot Con.
P. C. U. S. c/i. 8. sec. 3, 4, 5, 8.
and Larger Cat. Q. 59.

" As God hath appointed th»
elect unto glory, so hath he, by
the eternal and most free pur-
pose of his will, foreordained
all the naeans thereunto.
Wherefore, they who are elect-
ed, being fallen in Adam, are

HOPKINSIANISM.

nOPKIKS, AND OTHERS.

and obeying; it perfectly. For equal advantage as it ^vould be

to give up the penalty, and not in the destruction of the sinner ;

execute the threatening of the atonement is then made for his

law, when it is transgressed, is sins, and a door opened for the

to dissolve and destroy the law ; exercise of pardoning mercy."
for a penalty is essential to a West on Atonement, fi. 2^,

law."

«' Therefore had the Redeemer « The true reason why God

undertaken to save man, with- required an atonement for sin^

out regard to the penalty of the was, t/iat the real diafiosition of

law, and suffering it himself, he his oivn infinite mind, toward

would have come to make void such an object, might cififiear ;

the law and destroy it, to all in- even though he fiardoned and

tents and purposes. He could saved the sinner. Could the

not make ' reconciliation for sin, character of God, the disposit

and brinji: io everlasting right- tion of the divine mind both to-

eousness,* which it was pre- ward holiness and sin, otherwise,

dieted he should, without suf- appear to equal advantage ;

fe ring the penalty of the law, there is not the least reason to

the everlasting rule of right- imagine that he would ever

eousness." have required an atonement."
Syst. Vol. l.fi. 468. I'Vest on Aton.fi. 15.

" Sinful men were under the
curse of the law ; and in order Should God pardon without

to redeem them, the Redeemer an atonement, he would appear

must take their place under the to his rational creatures, not to

law, and suffer the penalty, bear hate sin, to be defective in his

the curse for them, and in th«ir regard for the public good, and

to violate the spirit of his own
law. Hence his government
could not be respected.

West on At on. ch. 2. head

yoom.

Syst. Vol. 1. fi. 469.

By inflicting the threaten-
ed penalty on him, " God has

agreeable to the strictest truth, !> 2, 3, 4.
executed the threatening of his

law, according to the true in- It was necessary that iGod

tent and meaning of it; and by should express his regard to

this has opened a ivay for recon- the iienal and firece/itive parts

ciliation and peace with man, of the law, by making an exhi-

vrhile his truth and righteous- bition in acrion* of his hatred pf

CALVINISM,

CALVIN, AND OTHERS.

nothing profited towards right- redeemed by Christ, are eft

cousness." fectualiy called unto faith in

B. 2. ck. 16. sec. 5. Christ, by his Spirit working in

due season ; are justified,

adopted, sanctified, and kept

by his power through faith unto

"We should learn that which salvation. Neither are any

Isaiah teacheth, (Isa. liii. 9.) other redeemed by Christ — but

that the chastisenaent of our the elect only."

peace was upon him, and that Con. P. C. U. S. Say. Plat.

by his stripes we are healed, and Con. C. Scot. ch. 3. Sec. 6.

For to take away our damna- " Christ executeth the office

tion, every kind of death suffi- of a priest, in his once offering

ced not for him to suffer, but to himself a sacrifice withom spot

finish our redemption, one spe- to God, to be a re conciliation for

tiai kind of death was to be the sins of his jxeople ; and in

chosen, wherein both di-awmg making continual intercession

away our damnatioT^o himself, for theyn."

and taking our guiltiness upon Larger Cat. Q. 44. Shorter^

liimself, he might deliver us
from them both." It was ne-
cessary that he should be " ac-
counted among the wicked.
(Isa liii. 2 1 .} Why so ? Even to

Q.25.

" The only Redeemer of
God's elect, is the Lord Jesus.
Christ." Shorter Cat. Q. 21.

" Neither is there salvation

take upon him the stead of a in any other, but in Christ
sinner, not of a man righteous, alone, who is the Saviour only
or innocent, (Matt. xv. 18 ) be- of his body, the church."
cause he suffered death, not for Larger Cat. Q. 60..
the cause of innocency, but for " Furthermore, by his pas-
sin." " This is our acquital, sion or death, and by all those
that the guiltiness which made things which he did and suf-
ns subject to punishment, is fered for our sakes, from the
removed upon the head of the time of his coming in the flesh,
Son of God. Por this setting our Lord reconciled his Father
o/ one against the other, we to all the faithfull, purged theii*
ought principally to hold fast, sinne, spoiled death, broke in
lest we tremble and be careful sunder condemnation and hell,
all our lifelong, as though the and by his resurrection from
juBt vengeance of God did hang the dead he brought agaiae yi!^

HOPKINSIANISM.

HOPKINS, AND OTHERS.

hess are maintained, atid glori- vice and love of virtue, as weil

*>usly manifested." as in his luords.

Syat. Vol. l./i. 494. West on Aton. fi. 23, 24, 26,
and27.

The work of Christ, as Re- " The penalties of the law,

deemer, consists in atonement we are to I'emembcr, exfiresa

and meritorious obedience. AI- the disfileasure of the law -giver

though his death was an act of in the iiain and sufferings of the

obedience, yet these are two transgressor."

distinct things. Atonement con- West on Aton. fi. 27.

sists in fulfilling the tiendl part " The honour of the divine

of the law hy sufferings to pro- law, agreeably to the true spirit

vide the way for /zarc^ow only ; and import of it, is fully preser-

while meritorious obedience is ved in the government of God,

such conformity to the f^recefi- when his displeasure against

tive part of the law as procures sin is made to appear, to equal

positive righteousness,

" The atonement made by
Christ, in his suffering the pen-
alty of the law, has respect only
to the threatening of the law, that

advantage, as it doth in the ex-
ecution of the penalties of the
law ; in whatever way it be
done."

West on Aton.fi. 28.
The atonement particularly

by suffering what was threaten- regarded the fienal jiart of the
ed, and what sin deserves, sin- law, and was designed to dis-
ncrs who believe in him might play Got/'s on^-er against ' trans-
be delivered from the curse, gression. No atonement was
Thus Christ died for sin ; was needed to display God's love of
sacrificed or offered to bear the obedience.

sins of many ; and he shed his West on A.ji. 30, 31, and 32,

blood for the remission of sins^ " As far as God's love of

as the scripture asserts. This righteousness) and hatred of

atonement therefore only deli- iniquity can be separately view-

vers from the curse of the law, ed and distinguished from each

and procures the remission of other ; the great end of the

their sins who believe in him ; death of Christ was to exhibit

but does not procure for them the latter, not the former."

any positive good : it leaves Hence the life of Christ was ta-

them under the power of sin, ken away,by wa^wra/cwV, todis-

and without any title to eternal play the divine hatred of moral

CALTINISM.

CALVIK,

And

OTHERS.

over us, which the Son of God
ftath taken upon himself."

Inst. B. 2, ch. 16. sec. 5-

The manner of Christ's death
iipon the cross, which " was
accursed, not only, by the
opinion of men, but also by the

restored life and immortalitie.r
For he is our righteousnesse,
life, and resurrection, and to be
short, he is the fulnesse and
perfection, the salvation and
most abundant sufficiencie of
all the faithfull."

Former Con. Helvetia, ch. II.

" We believe, that whatso-
ever is requisite to our salva-
tion is offered and communi-
cated unto us now at length in

decree of the law of God,' that one Jesus Christ, as he who
was calculated to show, that the being given to save us, is also
curse was removed from us to ""^de unto us wisdome, right-
liim, that by being made a sacri- eousnesse, sanctification, and
fice and expiatory oblation, we redemption " " We believe
might be actually delivered, so that by that onely sacrifice,
that our filth and punishment which Christ Jesus offered on
might ' cease to be imputed to the crosse, we are reconciled
us.* The apostle testifieth, to God, that we may be taken
(3. Cor. V. 21.) the same thing for just before him, because we
more plainly, where he teacheth cannot be acceptable to him,
that he who knew no sin, was by "or enjoy the fruit of our adop-
his Father made sin for us, that tion, but so far re forth, as he
we might be made the right- tloth forgive us our sins,
eousness of God in him. For Therefore we affirm that Jesus
the Son of God being most Christ is our entire and perfect
clean from all fault, did yet put washing, in whose death we ob-
upon him the reproach and tain full satisfaction, whereby
shame of our iniquities, and on we are delivered from those
the other side covered us with sinnes whereof we were guiltie,
his cleanness. It seemeth that '^nd from which we could not
he meant the same when he he acquitted by any other
speaketh of sin, that sin was remedie." French Con.

condemned in his flesh. For "There is no need, that either
the Father destroyeth the force we should wish for any other
of sin, when the curse thereof meanes, or devise any of our
was removed, and laid upon the owne braines, whereby we

HOPKINSlANrSM.

H0PKI!JS,

AND

OTHERS.

lifjQj or any positive favour, or
actual fitness or capacity to en-
joy positive happiness. This
would be but a very partial re-
demption had the redeemer
done no more than merely to
make atonement for sin, by suf-
fering the penalty of the law
for sinners, and in their stead.
It was therefore necessary that
he should obey the precepts of
the law for man, and in his
stead, that by his perfect and
meritorious obedience he might
honour the law in the precep-
tive part of it, and obtain all the
positive favour and benefits
which man needed."

Syst. Vol. \.fi. 198, 199.
" The obedience of Christ,
though most excellent and me-
ritorious, is not an atonement
for the sins of men, or really
any part of it. It is impossible
that any mere obedience, how-
ever excellent and meritorious,
should make atonement for the
least sin. This can be done by
nothing but suffering the pen-
alty of the law, the evil with
which transgression is threat-
^ed."

Syst. Vol. l.fi. SQ\.

" The sufferings of Christ, as
such, made atonement for sin,
as he suffered the penalty of the
law, or the curse of it, the evil
threatened to transgression,
4pd which is the desert of it, in

evil; and hence, because the
blood is the life, (Gen. ix 4.)
atonement is said to be made
by the blood of Christ

IVeat on A. fi. 33 and 34.

Christ did actually die, as a
substitutet'wi the room and stead
of the sinner, as an exhibition
of God's anger against the sin-
ner, and of God's hatred of sin.
" The same disposition of the
Deity, which would have ap-
peared in the death of the sin-
ner, was designed to be exhi-
bited in the death of Christ."

West on A. ch. 4. p. 54> and
63.

<' Christ was a sacrifice in his

bloody and ignominious death, i

in a different sense from what

he was in his holy and obedient

life."

West on Aton.fi. 62.

The perfect active obedience
of Christ was necessary, that he
might not deserve punishment
in his own person, for his own
sins ; that he might be an exhi-
bition of the sufferings of an in-
nocent person, for otherwise,
his sufferings would not have
been a greater display of divine
anger against sin, than the de-
struction of sinners ; and that
upon the ground of the mani-
festation of holy hatred of vice
in him, he might make eflec-
tual intercession.

IVest on Aton. ch^ 5^

?§

CALVINISM.

CALVIN, AND OTHERS.

flesh of Christ. It is there- might be reconciled unloOcnl
fore dtclared by this saying, besides this one oblation once of-
(Rom. viii. 3.) that Christ was in fered, by the which all the faith-
his death offered up to his Fa- full, which are sanctified,arecon-
ther for a satisfactory sacrifice, secrated, or perfected for ever.
that the whole satisfaction for And this is the cause why he was
sin being ended in his sacrifice, called the Angel Jesus, that is to
we might cease to dread the say, a Saviour, because he shall
wrath of God. Now it is plain, save his fieople from their
•what that saying of the prophet sinnes." Con. of Belgia.
(Isa, liii. 6.) meaneth, that the " Our onely succour, and re-
iniquities of us all were laid fuge is to flie to the mercy of
upon him, that is, that he, in- our Father by Jesus Christ, and
tending to imfie atvay the Jilthi- assuredly to persuade our
ness of our iniquities, was him- minde s, that he is the obtainer.
self as it were by way of inter- of forgivenesse for our sinnes :
changed imfiutation, covered and that by his blood all our
with them." "We could not spots of sins be washed cleane :.
certainly believe that Christ that he hath pacified and set
was the ransom, redemption, at one, all things by the blood of
and satisfaction, unless he had his crosse ; that he bythe same
been a sacrificed offering. And one onely sacrifice, which he
therefore there is so often men- once offered upon the crosse^
tion made of blood, where the hath brought to effect, and ful-
scripture showeth the manner filled all things." .
of our redemption. Although English Con. A. D. 1562.
the blood of Christ, that was "The Godhead and manhood.

shed, served, not only for sacri-
fice, but also instead of wash-
ing, to cleanse away our filthi-
ness."

Inst. B. 2. ch. \^.sec. 6.

were joined together in one per-
son, never to be divided, where-
of is one Christ,very God and ve-
ry man ; who truly suffered, was
crucified, dead, and buried, to

" In the death and burial of reconcile his Father to us, and

Christ, there is offered us a to be a sacrifice, not only for

double benefit to be enjoyed, original guilt, but also for actu-

thatis, deliverance from death, al sins of men."

to which we were become 2. Art. of chh. England,

honnd, and the mortifying of our "God is not only supremely

/l6sh." -B. 2. eh. 16. sec. 7. merciful, but also supremely

hopkinsiAnism.

HOPKINS, AND OTHERS.

the sinner's stead ; by which "Whatever therefore, would

he ofteiied the ivay for sinners bring into view the chmuccer

being delivered from the curse, and law of God as effectually as

and laid the foundation for re- the perfect obedience or suffer-

conciliation between God and ingofmen, must be consider-

ihe transgressors, by not im- ed as the atonement for sin."
putingbut pardoning their sins Maxcy on Jtonement.

who believe in the Redeemer, " Atonement implies the ne-

and approve of his character cessity of suffering, merely as a

and conduct."

Syst. Vol. I. ft. 502.

medium through which God's
real disposition towards sin
should be seen in such a way,
that an exercise of pardon
should not interfere with the
dignity of government, and the
authority of law."

Maxcy on Aton.
" One great and chief design
of the atonement made by the
sufferings of Christ, was to im-
press a thorough conviction of
God's displeasure against sin."
Maxcy.
The atonement being view-
ed as an exhibition of anger,
" it is easy to see that it infers
no obligation on the justice of
God, to pardon and save the
sinner."
" InBnitc wisdom saw it best West on .4ton, p. 1 1 8.

that redemfition should not ex- " If such a degree of displea-
tend to all mankind." sure against sinners hath a real

Syst. Vol. l./i. 363. existence in the divine mind;
The atonement is co-exten- no external evidence (or mani-
sive with the effects of the fall, festation,) of its existence can,
Syst. Vol. l./j. 317. possibly, render it unjust for
" The Redeemer has made God to destroy the sinner.
Tin atonement sufficient to ex- The higher the evidence of this
piate for the sins of the whole disposition rises, the more must

One who had suffered the pun-
ishment due to his own sins
could not lawfully be punished
any more, but the vicarious
atonement is of such a nature,
that the sinner might lawfully
be punished after the sufferings
of his substitute. His pardon
therefore, after the atonement
is made, is an act of grace.

Syst. Vol. I. /I. 494,495.

CAI.VINISM.

CALVIN, A

" He was fiut in the stead of
sinners,assuKETY and pledge,
yea, and as the very guilty per-
son himself, to abide and suf-
fer all the punishments that
should have been laid upon
them."

Inst. B. 2. ch. 16. sec. 10.

"It was no inconsiderable
thing that the Mediator had to
do ; that is, so to restore us to
the favour of God, as to make
us, of the children of men, the
children of God : of the heirs
of hell, the heirs of the king-
dom of heaven." In order
to this it was necessary for
"our reconciliation to God."
to set his obedience in the place
of our disobedience, and his
suffering the penalty of the
!aw, in the place of our damna-
tion.

Inst. B. 2. ch. 12. sec. 2, 3.

*' It is truly and properly said
that Christ has deserved God's
lavour for us;" so that God
cannot consistently with his Jus-
tice^ punish for those sins which
have been atoned for, or refuse
to accept those for whom a vi-
carious righteousness has been
procured.

B. 2. ch. 17. throughout.

ND OTHERS.

just. And his justice requires^
(as he hath revealed himself in
his word) that our sins commit-
ted against his infinite majesty
should be punished not only
with temporal, but with eternal
punishments, both in body and
soul ; which we cannot escape,
unless satisfaction be made to
the justice of God. Since,
therefore, we are unable to
make that satisfaction in oup
own persons, or to deliver our-
selves from the wrath of God,
he hath been pleased of his in-
finite mercy to give his only be-
gotten Son, for our surety, who
was made sin, and made a curse
for us, and in our stead, that ho
might make satisfaction to di-
vine justice in our behalf"

Canons R. D. C. Head 2. Art.
1,2.

"God did, from all eternity,
decree to justify all the elect ;
and Christ did, in the fulness of
time, die for their sins, and rise
again for their justification."

Con. P. C. U. S. Con. C. Scot,
Say. Flat. ch. 1 1- sec. 4.

" Because all men be sinners
and offenders against God, and
breakers of his law and com-
mandments, therefore can no
man by his own acts, works,
and deeds, (seem they never so
good,) be justified and made
ricrhteous before God: but eve-

ry man of necessity is constrain-

HOPKINSIANISM.

HOPKINS, A

'world ; and in this sense has
tasted dc-ith for every man, has
taken away the sin of the world,
has given himself a ransom for
all, and is the propitiation for
the sins of the whole world, so
that whosoever believeth in him
may be saved, and God can now
be just, and the justificr of him
that believeth in Jesus."

Sytt. Vol. I. fi. 527.

By the atonement Christ has
opened the door of salvation for
every sinner, by " whut he has
done and suffered he has ob-
tained a righteousness as suffi-
cient for the salvation of one as
of another, of all as well as of
one, or of any part," but, by his
obedience he has obtained the
saving influences of the Holy
Ghost, and the blessing of a re-
conciled heart, for those only,
who shall in time be actually
redeemed,

Syat. Vol. 1 fi- 372. and Vol.
fi.fi. 63-. etfiaaaim.

♦* The atonefnent and right-
eousness of Christ are sufficient
for the justification and salva-
tion of all them who believe,
be they ever so many, even all

ND OTHERS.

it appear grace in God, to par^
don and save the sinner."

West on J ton. fi. 1 19.

" Here the direct end of the
atonement is answered ; and
such a manifestation made of
divine righteousness, as fire
fiared the way for a consistent
exercise of mercy. Now, God
would not appear to give up his
law, even though he pardoned
the sinner : or, to exhibit a dis-
position diverse from that whicli
he expressed in the law. But,
merely from the exhibition
which was made of divine wrath
in the sufferings of Christ, the
pardon, even of one sinner,
could, with no certainty be in-
ferred : unless it might be in-
ferred from the highest evi-
dences of the reality of God's
displeasure against us, that
therefore he would, certainly
not fiuniahy hut fiardon us. Up-
on atonement being made, the
situation and circumstances are
such, that the great Governolf
of the world may consistently
bestow, or withhold mercy, just
M shall tend most effectually to
answer the purposes of divine
goodness."

West on jiton.fi. 140, 141.

" Christ died not for a select
number of men only, but for
mankind universally, and with-
out exception or limitation."

See a number in the "The-

CALVINISM.

CALVIN) ANI> OTHERS.

Justification is an act of ed to seek for another righl-
Godjin which he judicially pro- eousness of justification, to be
nounces the person before his received at God's own hands,
judgment-seat, to be in the view that is to say, the forgiveness
of the law, a just person, against of his sins and trespasses, in
whom justice has no demand, such things as he hath offended,
and in favour of whom justice And this justification, or right-
demands acceptance. "So we eousness, which we so receive
simply expound justification to of God's mercy and Christ's
be an acceptation, whereby God merits, embraced by faith, is ta-
receiveth us into favour and ac- ken, accepted, and allowed of
cepieth us for righteous, and God, for our perfect and full
•we say, that the same consisteth justification." " Although this
in the forgiveness of sins, and justification be free unto us,
an imputation of the right- yet it cometh not so freely unto
eousness of Christ." us, that there is no ransom paid
B. 3. c/u 11. sec. 2. therefor at all." It is of grace,

We are justified, in conse- because God "provided the

quence of all which Christ does, ransom for us, that was, the

either by obedience, suffering, most precious body and blood

or intercession, to merit justifi- of his own most dear and best

cation. beloved Son, Jesus Christ, who,

B. J. ch. 1 1 sec. 3. besides this ransom, fulfilled

Whatever procured merito- the law for us perfectly." " In

•piously, justification, is the re- our justification, there is not on-

conciliation, or atonement, by ly God's mercy and grace, biit

Christ. also his justice, which the apos-

B. 3. ch. 11. sec. 4. and ch. 16. tie calleth the justice of God,

sec. 5. and it consisteth in paying our

"What, I pray you,* hath ransom, and fulfilling of the

Christ done for us if we are still law, and so the grace of God

* « What, I pray you," reader, would be the venerable Calvin's indigna-
tion, could he now hear one say, " I am a Calvinist ; and believe that Christ
opened a door of mercy, so that God can pardon or punish ; and the atone-
ment does not absolutely secure one sinner from damnation !" Would he
thank such an one, for assuming his name, the more effectually, without
exciting suspicions o.f hfterodoxy, to propagate doctrines which he dc-
itounced T

HOPKINaiANISM.

HOPKINS,

AND

OTHERS.

the human race. Therefore olop;ical Maguzine," Jtrinted,^

the offer of salvation is made to and re-firinted by Coknelius

all, without exception, and pro- Davis, entitled^ " Redemption

raised to ail who believe." and Atonement not the same.""
Syat. Vol. 2./t. 105-

Justification consists in
the pardon of sin, the acquitting
of the sinner's person from the
condemnation and curse of the
law, together with restoration
to favour, and the bestowment
ef a title to eternal life.

SysC. Vol. 2. fi. 54.

« Atonement does not implf^
a purchase of God's mercy; it
does not imply satisfaction ta
justice as a cancellation of debt ;
nor does it infer any obligation
on justice for the liberatioa
of sinners."

Maxcu.

When a sinner is justified,
he is fiardoncd on account of
the atonement.^ and accefited as
a just one, on account of the
meritorious obedience of his
Bubstitute.

Synf. Part 2. ch. 4. aec. 7.

« The sufferings of Christ
did not satisfy distributive jus-
tice, since that respects per-
sonal character only ; and
therefore with respect to dis-
tributive justice, salvation is an
act of perfect grac£."

Maxcy.

« The death of Christ is to
he considered as a great, im-
portant and public transaction.
In order to be justified, the respecting God and the whole
sinner must first be morally system of rational beings ;"
united to Christ by a sanctified and fiublic justice alone is satis-
heart. The sinner must so be- fied by the atonement,
come one with Christ by love Maxcy:.

> 13

^q CALVINISM.

CALVISr, AND OTHERS,

liable to suffer punishment for cloth not shut out the justice of
our sins ? For when we say God in our justification, but cn-
that he bore our sins upon his ly shutteth out the justice of
body on the tree, (I Pet. ii. 24.) man, that is to say, the justice
•we mean nothing else thereby of our works, as to be merits '
but that he suffered all the pain of deserving our justification."
and punishment that was due "So that Christ is now the
unto our sins. And the same righteousness of all them that
hath Isaiah more lively decla- truly do believe in him. He
red, when he saith, the chastise- for them paid their ransom^ by
inent, (or correction) of our his death. He for them fulfil-j
peace was upon him. Isa. liii. led the law in his life. So that
5 What is the correction of now, in him, and by him, every
our peace but the punishment true Christian man maybe call-
due to sin ; and which we ed a fulfiller of the law."
should have suffered before we Homilies of the chh. Englandj
could have been reconciled to B. \. sec- 3 part 1 .
God, unless he had stood in " Justification is an act of
our room ? Here you see plain- God's free grace unto sinners,
ly, that Christ suffered the pains in which he pardoneth all their
due to sin, to deliver them that sins, accepteth and accounteth
are his, from them." their persons righteous in his
Inst. B. 3. ch. 4. sec. 30. sight; not for any thing wrought
Hence, believers are never in them, or done by them, but

fiunished because justice de- ^^^^ ^^^^ ^^^^. P^'^f^^ obedience

1 • , ^ ^ , and full satisfaction of Christ*

mands it ; but are corrected *

with parental kindness Their ^y ^°^ ^^P"^^^ ^° them, and

afflictions are not vindictive received by faith alone. Al-^

curses, but the blessings of love. ^^^^^S^ Christ, by his obedience

It is not God's design to take ^"^ death did make a proper,

vengeance on them, but to make ^"^al, and full satisfaction to

»i^_ 1 .-r 1 u-i 1 God's iustice in behalf of them

them more dutiful children. J

Ti c, , A o, «o or. that arc justified; yet inas-

-«. 3. c/i. 4. «ec. 31, 32, S3. •' '

much as God accepteth the sa-

Neither our own good works, tisfaction from a surety, which

nor the holy nature of that he might have demanded of

faith, which is produced in us, them, and did provide this sure-

is the ground of justification, ty, his own only Son, imputing

or the reason why one sinner is his righteousness to them, and

HOPKINSIANISM.

HOPKINS) AND OTHERS.

bfhim, "that it is firofier to ^^ Legal juatt/icationissiXi Sict
reckon or impute the righteous- in favour of one who is actually
ness of the Redeemer to the just ; but gosfiel justijication is
sinner." " The righteousness an act in favour of a transgress-
of the Mediator comes upon or. This act of justification
men, or is imputed to them for does not pronounce him to be
their justification, by thpiruni- undeserving of punishment;
ting themselves to him, in a but it delivers him from pun-
cordial approbation of his right- ishment which he actually de-

eousness, and his holy charac
ter."

serves. It does not declare
him to be entitled to divine fa-
vour, on account of his own per-
fect obedience ; but it secures
" Sinners arc united to Christ to him that favour to which he
by faith ;" or by such a bcnevo- is not thus entitled."
lent disposition as includes all Mass, Miss. Mag. Vol. 2. ft.
the christian graces. 198.

" Faith so unites the be-
liever to Christ, that it is Jit
and firoper that he should be
considered and treated as so far
one with him, as to pardon and
justify him for the sake of
Christ, out of respect to his suf-
ferinj^s and obedience, by which
he has merited such favour for
all his ; for all who are thus
united to him." " The believer
is so united to him that it is
firofier and Jit that his right-
eousness should be improved
in the sinner's favour."

Faith however is by no means
the meritoriouH cause of justi-
•Ri^tion.

" As perfect obedience was
the condition of legal justifica-
tion, so faith is the condition of
gospel justification." « The
faith of Christ, or believing im
Christ is made to stand in the
same place in respect to gospel
justification, in which the works
of the law stand in a legal justi-
fication."

Mass. Miss. Mag. Vol 2. ft-.
201.

Christ did not so take the
place of the sinner that justice
could require his sufferings, for
" if justice could demand his
sufferings, he was treated ac-
cording to his Q\m. personal

aoo

CALVINISM.

CALVIK, AN

accepted^ rather than another.
While enemies we were given
to Christ ; he died to procure
our pardon and justification,
and being before enemies, by
the act of imputation we are
reconciled to God.

B. 3. ch. 11. sec. 13, 17, 2'dj
^2, 23.

It is a « trifling subtilty" to
iay, " that our righteousness
must stand upon love. We
grant indeed with Paul, that no
other faith justifieth, but that
which effectually worketh ivith
charity or love, but faith deri-
Veth not its power of justifying
from that effectualness of cha-
rity. Yea, it justifieth by no
other means, but because it
bringeth us into the communi-
cating of the righteousness of
Christ."

B. 3. ch, 11. sec. 20.

" No man therefore is well
founded in Christ ; but he who
hath a complete righteousness
in him : forasmuch as the apos-
tle saith (1 Cor. i. 30.) not that
he was sent to help tie to obtain
righteousness, but that he him-
self might be our righteous-
ness : namely, (Eph i. 4.) that
Ave are chosen in him from eter-
nity, before the making of the
world, by no deserving of ours,
but according to the purpose of
the good pleasure of God : (Col.
i. U.) tlj»t by his deuth w^ have

D OTHERS.

requiring nothing of them fo>
their justification but faith^
which also is his gift, their jus-
tification, is to them of free
grace "

Larger Cat. Q. 70 and 71.

"Faith justifies a sinner in
the sight of God, not because
of those other graces which do
always accompany it, or of good
works that are the fruits of it,
nor as if the grace of faith, or
any act thereof, were imputed
to him for his justification ; but
only as it is an instrument by
which he receiveth and appiieth
Chriit and his righteousness."
Larger Cat. Q. 73.

The same doctrines are
taught :

Con. C. Scot. P. C. U. S. and
Say. Flat. ch. 11. sec. 1, 2, 3.

The justified are perfectly
free in this life, from the re-
venging wrath of God.

Larger Cat. Q. 77.

HOPKINSIANISM.

101

HOPKINS, AND OTHERS.

a If faith did not im/ily a right character, and of consequence

taate and diafioaition, and true his sufferings had no more

love to Christ, it would not in merit than the sufferings of the

any manner or degree, unite transgressor."

the sinner to Christ so as to
render it fit iind proper that his
righteousness should be reck-
oned in his favour, or be any
reason nvhij such a believer

Maxcy.

" The nature of the atone-
ment was such, that though it
should be justified, rather than rendered full satisfaction to jus-
^noMer, who does not bclieye." tice,yetit inferred no obliga-

tion on justice for the deliver-
ance of sinners, but left their
deliverance an act of pure
grace ;" instead of Ql legal jus^
tijicationj by a substitute.

Maxcy.

« Faith does not bring into a
justified state, because it is a
good work, or out of respect to
the moral goodness there is in
it ; but because of the natural
fitness there is, that he wliose
heart is united to Christ, as it
is by belieying, should be re-
commended to favour, and jus-
tified by his worthiness and
righteousness, to whom he is
thus united, and in whom he
trusts."

Syat. Vol 2-/1.23,58,61,62,
65, 66, and 7jl,

" Atonement extends to all
men, but redemption will apply
only to a number from among
men. Atonement doth not
imply the forgiveness of sin.-
Atonement is the foundation
for I'edemption, and not re-
demption itself." Of course
the atonement does not imply*
the justification of any sinner.
Theological Magazine.

It is out of the divine power
so to impute guilt or obedience,
as to transfer either, fron»
Adam to his posterity, or fron>
Christ to his people ; so that
Christ's righteousness is never
m this sense imputed.

fmrnonsypf ?94, 39^'

10^

cjAiviNisar.

CALVIN, AND OTHE113.'

red'emption, und are delivered « To justifie, in the apostle's
from destruction : that in him^ disputation touching justifica-
we are adopted by our heavenly cation, doth signiHe to remit
Father as children and heirs: sinnes, to absolve from the
that by his blood we are recon- fault, and the punisment there-
led to the Father: (John X. 28.) of, to receive into favour, to
that being given to him to keep pronounce a man just." This
we are delivered from all danger justification is by the atone-
of perishing and being lost ; that ment in Christ's blood,
being ingraffed in him, we are Latter Con. Helvetia. Cons.
already after a certain manner Easily Bohemia, France, Eng*
partakers of eternal life, being la7id^ Belgia, and Jusjierge.
entered into the kingdom of
God by hope : and yet more,
that having obtained such a
partaking of him, though we be
fools in ourselves, he is wis-
dom for us before God : though
■we be sinners, he is righteous-
ness for us: though we be im- "^'^ expounding the word
pure, he is purity for us ; justijied, it is usually said, to be
though we be weak, unarmed justified doth signify, of un-
and lying open in danger of Sa- righteous to be made righteous
tan, yet ours is the power, which — ^^^^ is, acquitted from the
is given him in heaven and earth, S^^^t * for the Sonne of God his
whereby he may tread down Sa- sake, that is laying hold by faith
tan for us, and break the gates upon Christ himself, who is our
of hell." righteousness."

B. 3. ch. 16. sec. 5. Con. Saxony.

* Guilt is a law term, which denotes obligation to suffer the penalty which
i9 annexed to the law that h violated. J. If. TOOKE.

1I0?KTNSIANISM.

10:

HOPKINS, AND OTHERS.

Men are brought into a justi- " Sinners of mimkind receive
fied state by the first act of and enjoy the rewards, the hap-
feith ; and this first act, entitles py fruits of the righteousness
by divine promise and constitu- of Christ ;" which " benefits of
tion to perseverance in fuith, his righteousness are, of grace,
and consequently continuance bestowed upon sinners." "This
in a justified state. Because, is the true and only proper im-
however,the whole of this/u«r?- port of the imfiutaiion of
fication in conditional^ or grant- Christ's righteousness to he-
ed on condition of perseverance lievers — this is to have his
in repeated acts of faith, belie v- righteousness im/iuted to them ;
crs ought daily to pray for the for them to receive and enjoy
forgiveness of their sins. the benefits, the happy fruits of
• Syst. Vol. 2. /i. 79, 80 and 8 1 . it."

West on Monement, fi. 109.*

• See Notes A. B. and Cat the end of this chapter.

NOTE A.

.3 gejYeral view of the cojsttroverst about

THE ATOJVEMEjY^I'.

The advocates for an indefinite atonement conceive, that they
Iiave espoused the common opinion of the reformed churches.
The Synod of Dort, they say, has decided in their favour ; and
this ecclesiastical body was formed by messengers from the pro-
testant churches of Great Britain., the Electoral Palatine^ Hes'
sia, Switzerland^ Witteraw, the republic and church of Geneva^
the republic and church of Bremen^ the republic and church of
Emdeuy the Duichy of Gelderland and of Zutfihen, South-Hol-
laiid, J^orth- Holland, Zealand, the Province of Utrecht, Fries-
land, Transylvania, the State of Groninffen and Omland, Drent,
zxid France, This venerable Synod was convened, A. D. 1618,

104 ON THE ATONEMENTi^

and solemnly declared, in their Canons^ Head 2. jlrt. o. thats^
"the death of the Son of God is the only and most perfect sucri-.
fice and satisfaction for sin , is of infinite worth and value, abun-
dantly sufficient to expiate the sins of the whole world." Th&
Heidelbergh Catechism also says, Ques, 37. " What dost thou
understand by the words, ' he suffered?' Answer That he, all
the time that he lived upon earth, but especially at th€ end of his
life, sustained in body and soul, the wrath of God against the
sins of all mankind : that so by his passion, as the only pro-
pitiatory sacrifice, he might redeem our body and soul from;
everlasting damnation, and obtain for us the favour of God, right-
eousness and eternal life." In reply, the Calvinists consent, that
many of the confessions speak of the death of Christ, as a sacri-
fice, in its own nature, of immense value. They admit also, that
in suffering the death of the cross for believers, Christ did dis-
play God's indignation against all sin ; for if Christ must die to
procure the pardon of one sin, great indeed is the divine hatred
of every sin. This disfilay of the divine hatred of all sin, how-
ever, was merely incidental to the making of atonement, and not
the ultimate or chief object of the atonement. Should it be de-
manded, " What truths are exhibited by the atoning sacrifice V*
the Calvinists and Hopkinsians would both answer ; " that men
are sinners, that God is displeased with all sin ; and that should
God pardon the sinner, he is not in the least warranted to
conclude, that the Holy One is reconciled to transgression, or has
abrogated his holy law." These same truths, say the advocates
for a definite atonement, are clearly taught in the divine word t
but does the ivritten display of God's glory, in loving mercy,
while he loves his law and hates sin, make an atonement? The
eternal damnation of the rebel angels is a disjilay of the same
truths; but does the exhibition of the smoke of torment,
ascending for ever, prepare the way for any sinner's justifi-
cation ?" " No !" Why not? Should one creature be damned, and
all others saved, it could not be said, that God had made no exhi-
bition of his abhorrence of sin. All which is urged, concerning
the manifestation of the real disposition of the Godhead, against
transgression, will be admitted ; with this exception, that the
manifestation of holy indignation constitutes no expiation of
guilt. The nature of the sacrifice of Christ is such, that God
can, for aught a creature can discover, save one or any assignable

on THE ATONEMENT. 105

number of sinners, for whom it may have pleased God that
his Son s/tall be a substitute. If nothing more is intended
by general, <fr unlimited atonement, than this, there will be
no longer any dispute upon the subject. But it is demanded ;
" for what end was Christ born of a woman, and made under the
law, in the form of a servant ?" All answer, he was united
to humanity, that he might be "made perfect" as a Saviour, who
could obey and suffer. " For what end did he obey and suffer ?"

Anstoer by the Hofikinsians. He obeyed and suffered that an
innocent person, divine in his attributes, might manifest in the
clearest manner God's infinite abhorrence of that infinite evil,
sin ; so that, after this exhibition, made by the sufferings of the
Son of God, whose obedience might have excused him from all
natural evil, should God release the sinner from damnation, and
freely bestow on him unbought blessedness, no rational being
in the universe could think God reconciled to disobedience, or
unmindful of the dignity of his law, government and character.

Answer by the Calvinists. Christ obeyed and suffered, that
he might fulfil the conditions of the covenant of redemption, and
glorify ihQ justice^ as well as the mercy of Jehovah, in procuring
such pardon and righteousness for the elect, as should in the
view of the unyielding law, avail for their justification. The
obedient life and the sufferings of the Son of God, therefore,
had this specific object, the justijication of the elect. To all the
elect, and to no other persons did God originally design to ex-
tend the atonement. This doctrine is clearly taught in that truly
Calvinistic confession, which was last quoted.

" This was the sovereign counsel, and most gracious will and
purpose of God the Father, that the quickening and saving effi-
cacy of the most precious death of his Son should extend to all
the elect, for bestowing upon them alone the gift of justify-
ing faith, thereby to bring them infallibly to salvation : that is, it
was the will of God, that Christ by the blood of the cross,
whereby he confirmed the new covenant, should effectually
redeem out of every people, tribe, nation and language, all those,
and those only, who were from eternity chosen to salvation, and
given to him by the Father; that he should confer upon them

106 ON THE ATONEMENT.

faith, which, together with all the other saving gifts of the Holy
Spirit, he purchased for them by his death ; should purge them
from all sin, both original and actual, whether conrmitted before
or after believing; and having faithfully preserved them even to
the end, should at last bring them, free from every spot and
blemish, to the enjoyment of glory in his own presence for
ever." R. D. C. Canons, Head 2. Art. 8.

Another question must be proposed. " In what sense did
Christ obey and suffer in the stead and room of the sinner ?"
Tlie learned and venerable Dr. West answers for one party, that
Christ was so substituted for the sinner, " that the same disposi-
tion of the Deity, which would have appeared in the death ot the
sumer," was " exhibited in the death of Christ," so that
now God can save any, or all sinners, without disgracing
his throne.

In opposition to this substitution of one exhibition for another,
speaks an English Divine ; who maintains such a reality of
obedience and suffering, as effectually secures the actual justifi-
cation of all, for whom the death of Christ was an atonement.
" I cannot but think they are in some degree guilty," of depre-
ciating the merits of Christ, " who will by no means allow that
Christ bore the iclejn, the sa7ne death, the same curse that was
thi-eatened in the law, as due to sin, and to us for it. What was
that part of the sentence of the law, that was gone out against
sin, which he did not submit unto ?"

Maivlin on Justijication, /i. 135.

" The law found him in the sinner's place, and then God
spared not his own Son : justice found him charged with the
sinner's guilt, and then it stirred up all its wrath ; awake^ O
sword.) against my Shepherd., against the man that is my fellow :
nor did it withdraw its terrors till he could say, it is finished."

JRawlin on Jus. p. 98.

" The whole weight of our controversy with the Socinians,
upon the doctrine of Christ's satisfaction hinges here : they will
readily grant, that what Christ did in his sufferings and death was
for our good ; lor our benefit and advantage j and that the effects

ON THE ATONEMENT. 107

thereof miq;ht some way or other extend to us. But T think we
are uble to prove with the clearest evidence out of the scriptures,
that his obedience and suffering^were not onljr for our good, but
strictly and properly on our behalf, and in our stead: that he died
not only as a martyr to bear witness to the truth, and'confirm the
doctrine which he preached ; nor only as an example of that re-
sicjiiation and submission to the wiil of God, under the heaviest
and most unmerited sufferings;" nor niereiy as an exhibition of
the wrath of God against sin in general; '' but as a sacrifice and
substitute, charged with our guilt, and bearing that punishment,
which was due to our sins, that so he might make full and proper
satisfaction to God for them." Rawlin on Jus. fi,9\.

Had not Christ been by substitution legally guilty, the inflic-
tion of pain upon him had been unjust: but, ^'- h^ivfio knew no
-»in in his own person, is said to be made sin for us-, by the imftU'
tafion of our sin to him ; that ive in a parallel way, by the inifiu-
tation of his righteouaneaa to us, might be made the righteousneat
ef God in him " Ratiflin,/i. 123,

Hence it is argued, that it would be an act of injustice
to Christ, and of despite to his righteousness not to justify every
one for whom he died to make atonement : wherefore it is said,
(1 John i. 9.) " he is faithful and just, to forgive us our sins, and
to cleanse us from all unrighteousness."

To this representation it is objected by the Hopkinsians, that
sinners are released from all obligations to obedience, by " this
idem fier idem^ this algebraical equation of an atonement;" that
the offers of salvation are unscripturally restricted ; and that
should all sinners be required to believe, they would many
of them be required to believe a lie, and therefore unbelief
in all the non-elect can be no sin.

These objections are by the Calvinists thus obviated.

The law is of eternal obligation as a rule of conduct, but be-
lievers are not under it as a covenant of works, to be thereby jus-
tified or condemned. Christ has atoned for all the sins which
Ktfill actually be committed by the believer, and not for those

108 ON THE ATONEMENT.

which might be committed by him, were he not restrained by the
fear, law, and providence of God. Hence, it is as proper to ex-
hort a justified person to obey, as an elected person to make his
election sure, or a regenerated person to persevere to the end.
Would you say to a child of God, " take heed that you do
not fall away," and yet refuse to say, " beware that you do
not sin, so that there is no more sacrifice for you ?"

See Con. C. Scot. Con. P. C. U. S. Say. Plat. chap. 19. sec. 6.
and Raivlin on Justification^ p. 241.

It may also be remembered that the love of Christ constrains
to obedience, and is the strongest bond of moral obligation.

In proposing to sinners the terms of reconciliation, the Cal-
vinists do not require their hearers to believe a falsehood. Sin-
ners are assured, that as Moses lifted up the serpent in the wil-
derness, so the Son of man was lifted up, for this purpose, that
whosoever believeth on him might not perish, but have eternal
life, John iii. 14, 15. They are told, that if they believe, they
shall be saved ; that ample provision is made for every per-
son who shall at any time possess a contrite heart ; and that such
as come to Jesus shall in no case, for any crime, be rejected. Are
sinners required to believe a lie, when requii'ed to believe, that
the provision made by the atonement is as ample as the wisdom
of God saw necessary, and as the petitions for pai'don will ever
require ? What can a sinner be under the necessity of knowing
besides this, that every person, who feels his need of a Saviour,
and from the heart says, "God be merciful to me a sinner," shall
find complete justification ? We conclude then, say the Calvin-
ists, that it is scriptural to declare, that the atonement by Jesus
Christ, comprehends whatever is done or suffered by him, to pro-
curCf by merit ^ the Justification of the elect :

OR,

<* It is that which effectually removes the offence of sin, and
procures for the sinner reconciliation with God."

Christian's Magazine, Vol. 3. p. 37.

, ON THE ATONEMENT. 109

• We conclude, say the Hopkinsians, giving their definition that
the atontment is sim/ily an exiiibition of justice atid mercy in the
fierson of Jesus Christ, in consequence of nvhich, God can fiardon
any number of sinners, but is bound by no obligation of justice to
save any one for nvhom Christ died.

NOTE B.

.2 DISCOURSE IJ^' FJVOUR OF AJ^' LYDEFLXITE
ATOJSrEMEJ^'T. *

" WHO IS THE SAVIOUR OF ALL MEK ; ESPECIALLY OF THOSE

WHO BELIEVE." 1 Timothy iv. 10.

In attending to these words, our first inquiry will respect
the import of the expression, a// men : our second, the sense
in which Christ is the Saviour of all men : and our third, tiie
propriety of calling Jesus the Saviour esjiecially of believers.

I. What are we to understand by the words, all men ? We
grant, that according to the customary use of language, they do
not necessarily imply pvcry individual of the human race ; for
the word all is not unfrequently used in a limited sense. Matt.
iii 5. " Then went out to him Jerusalem, and all Judea, and all
the region round about Jordan, and were baptized." Ml, here,

• It is the design of this discourse to exhibit, briefly, wliat is said in fa-
vour of the last definition in the preceding note. Any person who wishes
a more elaborate display of the sentiments contained in this performance,
may consult " An Essay on the Atonement," lately published in this city.
He who would read something more ingenious and argumentative, but
equally erroneous, is referred to a volume entitled " Sermons, Essays, and
Extracts, by various authors : selected with special respect to the great
doctrine of the Atonement."

110 ON THB ATONEMTiNT*

means the greater part of the inhabitants, or a very considera>
ble proportion In Phil. ii. 21.it is used in the same maiiner;
when Paul says, " all seek their own, not the things which are
Jesus Christ's ;" but manifestly intends neither to implicate him-
self, nor Timothy, nor the greater part of the Philippian church.
In Titus ii. 11. all denotes many of almost every nation and
description. " For the grace of God that bringeth Sdlvution
hath appeared to all men." These instances are sufficient to
show, that when we would ascertain the meaning of any such
co'nmon word, we must advert to its connexion with the context.
Proceeding by this rule, we shall find, that all^ in the text, is
■used in its unlimited sense, for every one of the human race;
because all men are comprehended either in the class of believ-
ers or unbelievers ; and God is expressly said, not only to be the
Saviour of all believers ; but of all other men. Consequently
" the living God" is the Saviour of every descendant of Adam.

That by all men we are to understand every individual of our
race, is evident from many other similar expressions, concerning
the universality of redemption.

Heb ii. 9. " We see Jesus, who was made a little lower than
the angels, for the suffering of death, — that he by the grace of"
God should taste death for every man." St. John declares, that
Jesus is not only the Saviour of all believers, but also of all z/n-
believers, when he says, " He is the propitiation for our sins,
and not for ours only, but also for the sins of the whole world"
From 9, Cor. v. ch. 14th and 15th verses, it is evident that
Jesus died for every individual who was legally dead by sin.
" We thus judge," says Paul, "That if one died for all, then
were all dead : and that he died for all." Jesus, therefore, is
the Saviour of every individual child of Adam. In writing to
Timothy, Paul says, "God our Suviour will have [or commands]
all men to be saved for Christ Jesus gave him-
self u ransom for all." '

Peter, in his 2d Epistle, iii. ch. 9th ver says, the Lord is "not
willing thatany should perish, but that all should come to repent-
ance ;" and consequently be saved, through the universal re^-
demplion.

ON THB ATONBMUNT. HI

Rom. V. 18. "As by the offence of one, the judgment came
tpon all men to coudemnation ; even so by the rightcou&ness of
one, the free gift came upon all men, to justification of life."

In Rom. xiv. 15. and 1 Cor. viii. ll.it is represented, that
aome are in danger of perishing " for whoni Cnrist died ;" and in
Snd Pel. ii 1. we read of some who deny the Lord • who bought
them, and bring upon themselves swift destruction.*

II. We come now to inquire, in what sense Christ is the
Saviour of all men ; it is evident that he is not the Saviour
of unbelievers in every sense in which he is the Saviour of
believers : because then no such distinction as the text con-
tains, would have been found in the Bible. He is the Saviour of
the whole world, Ay q^ce. God appointed him to the redemp-
tion of every man ; and he voluntarily undertook the work. 1
Jonn iv. 14 " We have seen and do testify" sailh the apostle
John, " that the Father sent the Son to be the Saviour of the
world." Then Said the Son, " sacrifice and offering thou didst
not desire, mine ears hast thou opened ; burnt-offering and sin-
ofiering hast thou not required. Then said I, lo, I come ! In
the volume of the book it is written of me, I delight to do thy
will." *' Him hath God exalted with his right hand to be a
l*rince and a Saviour."

As the sun is constituted a light in the firmament, for the be-
nefit of all mankind, so is Jesus Christ appointed to be the " Suii
of Righteousness," to every man that cometh into the world.
He is the true light, which all may behold. Hence he saith,
*' Look unto me and be ye saved, all the ends of the earth."

• If it shall be proved, that these passa^s of scripture have been mi?-
construed, or misapplied ; the whole fouiidauon of the discourse will be ta-
ken away, and ihc superstructure must fall. The doctrine of an indefinite
atonement must then lie in ruins, or be reared upon other corner stones ;
for the declaration that Ciirist is the Saviour of the whole world, taken in
its broad extent, will not prove that he was an atoning sacrifice, for all
the sins of all men. He may be in many respects the Saviour of another,
who m.tkes no atonement for him. Washington was the political Saviour of
his countrymen, but he made no satisfaction for their sins.

112 ON THE ATONEMENT.

(Isa. xlv. 22.) As every man may claim a right to the sun, aS
ordained for his use, so every child of Adam may claim Jesus
as his Saviour and plead before God, saying, "Christ hath died."

The brazen serpent, erected among the Jews, in the wilder-
ness was typical of Christ. It was erected for all the people to
look upon, when bitten by the venomous reptile. It was constitu-
ted the instrumental Saviour of the whole congregation, as truly as
of one man. An individual had only to prove, that he was bitten,
in order to prove, that he had a right to the brazen medium of sal-
vation.

As a gospel minister is ordained over every family and indi-
vidual of his society, so Christ, being ordained by God a Re-
deemer, is the Saviour of all the families and individuals of the
earth. God " laid on him the iniquity of us all." He died, a
just person, for the unjust of every age, country, and name. He
magnified the law of God, and provided a way for God to appear
honourable in the remission of any, or all offences.

Jesus himself declai'es to the unbelieving Jews, "My Father
giveth you the true bread from heaven." That this gift of the
bread of life, was not confined to the Jews, is evident from nume-
rous passages of the scriptures. Christ was constituted " a light .
to lighten the Gentiles."

The provision made by Christ for all sinners is compared to
a royal feast, made ready, free of expense, to all who are invited.
Now, all things are declared to be ready, for all men, and all are
invited. " Compel them to come in, that my house may be filled,"
saith the master of the gospel feast, in such a manner as to con-
vey the idea of an infinite fulness, of an inexhaustible abundance.
There is bread enough, and to spare. More provision is made
than can be applied to the use of the elect. All men have the
same right to the bread of life, that any individual enjoys, by the
bounty of God. Jesus is the gift of God, to this sinful world.
God so loved the world, as to give his Son to be a Saviour.

That Jesus is by office the Saviour of all men, is evident, from
those commands of God, which require the unregenerate to be-

ON THE ATONEMENT. • 113

lievc with the heart, that Jesus died to save them, poor and
perishing sinners. 1 John v. 10. " He that believeth not God
hath made him a liar ; because he believeth not the record that
Cod gave of his Son. And this is the record, that God hath
given to us eternal life ; and this life is in his Son."

Moreover, Christ represents his coming into the world to be
the aggravation of the guilt and misery of some who finally perish.
How can this be ? How can it increase the guilt of any one, not
to believe in Jesus as his Saviour, if Christ did not give his life a
ransom for those who will never enter heaven ?

Let a person prove, that he is a descendant of Adam, and is a
sinner, and he mdkes good his claim, through the gracious pro-
mises of God, to that Saviour, who gave himself a ransom for all.
God gives him leave to say, my Lord, my God, my Redeemer.

Our third and last inquiry respects the propriety of calling
Jesus the Saviour es/iecially of believers. Christ is the Saviour
of all men by ojfflce,* but of those only who believe, by afifilication^

* Did Christ undertake the office of meriting pardon, acceptance, and
complete salvation for some sinners, or for all sinners, or for no sinner ?

" For no sinner. He did not wcrif ior luiy owe justification. He made
such a discovery of the disposition of God, tliat now God can pardon any
or all sinners. This was his office."

He made atonement, tlien, for no sinner ; and this office of a public thov)
will little benefit the sinner, who anxiously asks, " how shall a guilty man
be made just before God ? Where shall I find a righteousness to present to
my Judge, by faith, which will satisfy that law, which miut have its full
demands, or it consigns me to hell :" The Calvinist thinks, that every be-
liever will find in Christ a righteousness, which was designed fur him, per*
sonally; and which inflexible justice can no more refuse to accept, than,
were the sinner to present his own perfect, personal obedience before the
bar, the righteous Judge could pronounce crmdemnation. Were the doors
of a prison opened, as they might be by a turnkey ; what would it profit
those persons whose debts were not paid ? Justice would still detain them-
The divine law must either relinquish what it claims of the sinner, or it
must be satisfied by some one, so that the sinner can be released ; and
can no longer, of riglit, be held in prison. HE, who cancels all the char*
ges recorded in the volume, to be opened at the judgment, against the re-
bel, is tihat rebel's Redeemer.

114 • ON THE ATONEMEN'f^.

br in effect. Believers own Jesus as their Saviour : Ihey receive'
him, by faith, as the propitiation for their sins ; and he becomes
actually their salvation. A minister ordained over any congre-
gation, is a minister especially of those, who attend upon his ad-
ministrations, and are benefited by them. By office he is the
minister of all. Every individual may call upon him, for the in-
struction he can give, and the ordinances he is empowered to
dispense. But he is in effect the spiritual servant of such alone
as attend upon his ministry.

A physician may have the charge of an hospital. By office h«
is the physician of every individual ; but in effect of those only
who ask his advice, obey his prescriptions, and are recovered by
his nniedicines.

One skilful in the navigation of our coast is appointed pilot of
our ships. Some accept his services, but others reject them.
He is the pilot of all by office, but in effect of those only, who
commit themselves to his care, and are guided into some harbour'
of safety. •

Thus Christ is invested by the Father with the office of Saviour.
This he sustains towards the whole guilty world. But they
alone are benefited, who attend on his ministry ; apply to him>
as the great physician of souls, and commit themselves to his
guidance. He actually saves, and therefore is the Saviour,
especialiy, of all who believe his preaching, are healed by his balm
of Gilead, are piloted by him into the haven of felicity.

Now, is it a difficult thing for one who entertains these views
of universal redemption, and the actual salvation of believers, to
answer objections ? Is it impossible to escape from the dilem-
ma* into which our opponents imagine they have brought us ?
We reject each of the three propositions, which are considered
the only alternatives upon this subject. Christ " underwent the
pains of hell," for neither " all the sins of all men ;'* nor " all
the sins of some men ;" nor " some sins of all men." The idea.

CUristian'g Magazine, Vol. 1. p. 74.

ON THB ATONBMENT. 115

tliat Christ suffered the pains of hell, is not inculcated in the
scriptures ; nor docs reason teach us, that it was necessary
for the salvation of sinners, for the pardon of condemned male-
factors.

It is enough for us to know, that Jesus Christ suffered and
tasted death for every man, so that God can be just when he jus-
tifies any assignable number of the ungodly. Jesus prepared the
way for God to pardon ojie sin, and by the same suffering, to par-
don all sin. We cannot suppose, nor shall wc believe, until God
»aith it, that Jesus suffered a certain degree of pain, to buy off one
from hell ; and more pain, to purchase another sinner. Christ
offered himself once for all. When he died he ceased from suf-
fering, so thit he never made atonement by actually enduring
the misery of hell^ for any man. He suffered, in this ivorldy
without enduring in any sense the pains of hell, enough to dis-
play the divine justice and mercy, in the act of pardoning trans-
gression against the holy law. We affirm, that all which Jesus
endured was necessary to the salvation of one sinner, and ade-
quate to the salvation of all sinners.

« Why then should not the sin of unbelief be pardoned ?"*

It is pardoned, in thousands of instances; when repented of
and forsaken.

• When a few such questions are proposed, the advocate for a general
and indefinite atonement cannot fail to have recourse to Arminiaiiism for
aixswers. If atonement is made for all, they feel the necessity of saying that
the reason why one is saved and another is lost, is to be soug-ht in the dif-
ference which men produce in themselves. Hence it has become custom,
ary to say, that penitence renders a person tlie proper object of mercy. The
Arminians do not hesitate to say, that God will save as many as he can
possibly persuade to accept of pardon. It follows tliercforc, from each o*
tiiese systems, that the number of the saved depends rather upon liuman
volition, than the divine election.

Noah Webster, EsQ; in his dictionary, defines an ^rminian to be " on^
who denies predestination, and holds to free will, and universal redemp-
tion." Ill its proper place liQ might have introduced the name Hopkinsian
before the sajne defipition.

116 ON THE ATONEMENT.

" But why should not all unbelievers be saved ?'*

So long as unbelief continues, it is in its own nature an effcci.
tual bar to that holy happiness, in which salvation chiefly consists.
Should any one be justified, while an unbeliever, he could not be
huppy even in heaven. He must repent and be sanctified. This
unbelief is the source of all sin, and a combination of every
damning ingredient.

" But since there is ample provision for the salvation of all)
why does not God bring them to repentance ?"

He does every thing which his character and our freedom
require to be done ; and then, in justice, causes us to reap ac-
cording to what we have sowed. " What more could I have
done ?" " Ye will not come unto me that ye might have life ?'*

-<ai^¥»*-

NOTE C.

A CRH'IQUE CL/V THE FOREGOJJVG SEHMO^Z

Such discourses are better calculated to mislead the inconsi-^
derate, than to convince the "noble Bereans." The text should
have been critically examined. ©£» ^*vt<. The living Gccly
is the antecedent to the relative pronoun ivho ; which is an ex-
pression, rarely, if ever applied to the second person of the
Trinity. It denotes God, the Father. The text therefore, de-
clares, that God extends his preserving, and saving goodness, in
a greater or less degree to all men ; but especially to his children.
Should this construction be rejected, and should it be admitted
that the passage refers to our Lord Jesus Christ, it will not
follow, from his being called the Saviour of all men, that he ac%
tually made satisfaction for the sins of all men. If Jesus has
procured a space for repentance, and the temporary forbearance
pf God, for the non-elect, it does not of course follow, that
Jje in?idc an atonement, to satisfy divine justice, and merit accept-

ON THE ATONEMENT. 117

ancc, for euery rebel. Should it be said, however, that Christ
made atonement for a//; the discourse has proved, that c/^ may
be resU'icted to a less number, than the whole of the human
race. It might be said, Christ is the Saviour, of «// mrn, who are
elected, by divine appointment, or office ; and eafiecially the
Saviour of those of the elect who do now actually believe, and
enjoy the purchased blessings of the atonement.

The same kind of ignorance or negligence has perverted
many other passages. In Hebrews ii. 9, and 10. the apostle ia
speaking of the aone of God ; and declares, that in bringing
them to glory, it became the Captain of their salvation to
be made perfect, in the character of a Saviour, by taking upon
him a body capal>le of suffering ; so that he could taste of deaths
or rf/>, iix-if vetiToT. The original contains nothing answerable to
man ; and the eliptical expression should undoubtedly be sup-
plied by utov, son. Christ was made, for a iiit/e ivhile, lower than
the -angels, that he might die for every son, about to be brought
into glory.

The holy scriptures contain nothing more favourable to
the doctrine of a general alonemont, than the declaration of
John, that Christ " is a propitiation for our sins ; and noC
for ours only., but also for the sins of the whole world." 1 John
ii 2. In these words, the apostle addressed himself to those
believers, for whom his epistle was immediately designed, and to
•whom it was directed, saying, " my little children, sin not: but
if any man should be tempted and sin, let him remember,
to prevent him from sinking in despair, that we have an Advocate
•with the Father, who is the propitiation for the sins of every one,
who now believes; yea, even for the sins of the whole world,
which shall at any future time believe on his name." World is
often restricted in this manner; and Christ has a spiritual world,
in opposition to that which lieth in wickedness.

If, however, as some suppose,. John addressed Jewish Chris-
tians ; by the whole world, he might have intended believers
of all nations ; or of the Gentiles ; for the inhabitants of the
Roman Emfiire^ and the uncircumcised, generally were denomi-
njited " the whole world." Luke ii. 1 . Upon these principles

118 ON Trm ATONElVrRNT.

may be explained the 1 John iv. 14. and all similar passages,
■which speak of God's loving the world, and of Christ's beini^ the^
Saviour of the world. If these explanations are unsatisfactory,
the advocates of a definite atonement have no objection to grant-
ing, agtiin and again, that Christ is so far the Saviour of all men,
that all the privileges which the elect and the reprobate enjoy in
this life are derived to them, through the Saviour: while they
firmly deny that the pardon of sin is p-urchased for any one, who
■will not be finally pardoned. In the 2 Cor. v. 14, 15. Paul is
speaking of those, who are constrained by the love of Christ;
and declares, that he died for all such persons, who were dead.
But if he is speaking of all mankind, Christ may have died for
all, while his death was constituted an atonement for the elect
alone. One good man may die for another, so that the survivor
may derive advantage from the death, while it makes no re-
conciliation between God and the sinner.

It was taken for granted, that atonement was made for all
mankind, because God commands all men to be saved, and is un-
willing that any should perish. 1 Tim ii. 4. and 2 Pet. iii. 9. Th&
application of these passages will avail as much against the doc-
trine of a particular election^ which is not denied, as against
a particular atonement . If God may consistently command
men, not elected, to repent, he may men, for whose sins no price
of redemption has, been paid; and if he is "not willing" that
the reprobate should perish, he has the same disposition, and is
" not willing," in tlie same sense, that the unredeemed should
perish.

If the persons said to be in danger of perishing, " for whom
Christ died," (Rom. xiv 15. and 1 Cor. viii. 1 1.) were e/ec^erf,
the same reasoning will hold good. If they were not elected,
Christ did not by substitution die for them, so as to make atone-
ment for their sins ; and all such persons not only are in danger
of being lost, but actually will go to perdition.

The only remaining passage of scripture, which was quoted
in the discourse, and which deserves particular notice in this dis-
cussion, is the 2 Pet. ii, 1. " Even denying the Lord who bought
them.**

ON THE ATONEMTeKT. 119

The word etye^xTxiTu, rendered bought, is never used as
■Synonymous with KocTofAAayjj, atonement, or iA«r>if<«»j pro-
pitiation ; but is derived from a word which signifies simply
to /irocure to one's self. The persons said to be bought were
Uiyp»<rxfT», firocurtd as any thing is obtain^, either by exchange
or purchase, at a market filace. Should you procure to your-
self an ox at the market, you might pay a price for him ; but it
would not be a firice of redemfition. Should you procure a fat-
ling for your guests, you would not say, that you had made atone-
ment, or reconciliation, or a propitiation for it, to the man of the
Stall. Neither may you say, that atonement was made for these
persons, who were bought, and denied their Master.

Ais^9Tii», " the Lord, who bought them," and who was denied
by them, is in Luke ii. 29 Acts iv. 24. and 2 Tim. ii. 21. used to
denote the Father, in distinction from Jesus, the God-man-
mediator, at>d there is no reason to suppose, that in this passage
it means Christ.

The false teachers, who brought in damnable heresies, are said
to have denied the Lord, who procured them to himself, or sef
them apart, as his teachers. In this sense, many, who are bought
©f the Lord, being put into the ministry of reconciliation, deny
the Lord Jesus, whom they should preach, and the true doctrinfe
of the atonement, which is the foundation of the gospel system.

For a more full elucidation of these important passages oF
scripture, the reader is referred to the writings of Dr. Owen ;
and to an essay (in six numbers, on the doctrine of the atone-
ment,) written by one of the most learned divines, and acute
metaphysicians of our country ; which is contained in the 3d
volume of the Christian's Magazine.

When a writer pretends to find no difficulty in escaping from
the dilemma exhibited in the Christian's Magazine, he is to be
suspected of prevarication or ignorance. Christ, says the ser-
jpaon, suffered the pains of hell, for no sinner.

If he did not actually endure the wrath of God, in his holy
s©ul, it is difficult to account for his agony in the garden, and for

120 ON THE ATOISEMENT.

his exclamation on the cross. Some pretend that all this agony-
arose from his peculiar discoveries of the evil nature of sin, and
from his unusual apprehension of God's hatred of it ; but not
from any actual torments which he himself experienced.

All the Calvinists helievt, that Christ was so " made a curs e
for us," as to suffer, at some time before his ascension, the pains
of hell. Some of them think these torments commenced in the
garden and continued until he "gave up the ghost." Others o(
them believe, with Calvin, that the expidtory sufferings, in the
Soul, were not completed until the resurrection. If either of
these opinions can be proVed to be scriptural, the sermonizer
must discover some new way of extricating himself from the
dilemma.

When the expiring Jesus said, "it is finished," it is by no
means cei'tain that all his sufferings were ended In his prayer,
before his apprehension, he said, " I have finished the work
which thou gavest me to do," (John xvii. 4.) when it remained
for him, afterwards, to heal the wound caused by Peter, to answer
for himself before the tribunal of Pilate and the sanhedrim, to
bear his own cross, to endure reproach, to suffer on Calvary, and
ai'ise from the dead, for our justification. The expression, " it
is finished," no more proves that the sufferings of Christ were
terminated, than his prayer proves that all his mediatorial TOorA*
were accomplished.

The Saviour was intent upon perfect obedience to the whole
will of God. To his disciples he said, " This thatis written must
yet be accomplished in me." It is said in the 28th verse of the
iOth of John, that " Jesus knowing that all things "ifilri rsre^ea-Tui,
had hitherto been acco?n/ilished, that the scripture might be com-
pletely fulfilled, said, I thirst." In consequence of this, a sol-
dier put a sponge of vinegar to his mouth, and Jesus tasted it ;
so that the prophecy in the 69th Psahn, verse 21. " In my thirst
they gave me vinegar to drink," was accomplished. Nothing
besides this, remained to be done before his death, that all the
things written concerning him might have their fulfilment. So
«oon as he had tasted, he said, concerning this prediction,
TrT£Af5T«c it is accomplished," or brought to its end. Then,

ON THE ATONEMENT. 121

having power to lay down his life, he bowed his head, and volun-
tarily died.

I know of no other passage which apparently contradicts Cal«
vin's doctrine, that Christ suffered the pains of hell in his hu-
man soul not only before death, but while his body was in the
grave There is no impossibility in a soul's suffering, when se-
parated from the body : and there is nothing more incredible in
the doctrine, that Christ suffered the pains of hell after death,
than that he endured them on the cross. From what Christ said
to Mary, it is argued by some, that the God-man-mediator did
not cease from suffering while in the world of departed spirits.
He does not represent himself to have entered into his glory,
which he had with the Father before his humiliation. " Outtu yx^
afecSiSr.Kx, I have not yet ascended'* John xx. 17. It is de-
manded, " how then could Christ say to the penitent thief, ' to-
day shall thou be with me in paradise ?" Upon a former occasion,
Jesus Christ spake of himself as the Son of man, ^' who is in
heaven." When he spake to the thief he was in paradise, in
one sense : and gave the penitent an assurance that he should be,
in the course of that day, received to the same celestial world.
Tu-day you shall be admitted to heaven. Yet he who was by his
divmc ubiquity in heaven, not having returned to a state of haji"
fitness, might bear the iniquities of his people, being made sin
for them, while in the immediate presence of the Eternal Fa-
ther.

"Thou wilt not leave my soul in hell, neither wilt thou suffer
thine Holy One to see corruption." Psalm xvi. 10. Peter quotes
this passage, (Acts ii. 27.) and applies it to Christ. If Christ in
no sense endured the pains of hell, it is demanded by some, who
agree with Calvin, why does he exult in the promise, that he
shall not be left in hell, nor suffered to see corruption ? It is grant-
ed, that the Hebrew word bTxa^, used in the Psalm, and the Greek
tihi, used in the Acts, frequently denote the state of the dead^
or the world of departed spirits, " without regard to the good-
ness or badness of the persons, their happiness or misery."*
The phraseology of these passages, therefore, does not exclude
the doctrine, that Christ suffered after death. In one place at

Campbell on the Gospeb.
16

i22 ON THE ATONEMENT.

least, (Psalm ix. 17.) bixa^, hell certainly denotes a state of puH*
ishment beyond the grave. "The wicked shall be turned into
hell" Were we to exclude the idea of suflFerine; from this state
of departed spirits, from this b'w.x!, or u^r^, or hell, we should
make this awful denunciation apply equally to the righteous and
the wicked ; for ali men must be turned into the grave ; and the
world of departed spirits ; where all are cither happy or misera-
ble. If happy, they are said to be in heaven ; if miserable, in
helL

All the ancient Protestant Confessions say, without any quali-
fication, " he descended into hell." The Con. G. Scot, and the
Con. P. C. U. S. add to the Creed this marginal explanation ;
*' he continued in the state of the dead, and under the power of
death, until the third day." This, however, does not contradict
the opinion that Christ suffered while in the state of the dead ;
for both these confessions say, chapter VIII section IV. that
he " underwent the punishment due to us, which we should have
borne and suffered, being made sin and a curse for us, enduring
TTiost grievous torments immediately from God in his soul." Ac-
cording to all the confessions, Christ suffered the pains of bell
at some time, and for a certain season.

That he suffered for sin, in his holy soul, after death, I
^\\\ neither affirm nor deny, but present the reader with some of
the Great Reformer's observations, which may tend to excite
ijiquiry, and elicit the truth.

" It is not meet to pass over his descending to hell, vf herein is
fto small importance to the effect of redemption." " In treating
of the sum of our doctrine, it is necessary that it have a place
allowed it, as a thing that containeth a very profitable mystery of
a very important matter, Vv-hich ought not to be despised."
"Now, -if any will not for precise^ curiosity admit it into the
Creed, yet it shall struightvray be made to appear plainly, that it
is of so great importance to the sum of our redemption, that if
it be left out, there is lost a great part of the fruit of the death
6f Christ." Inst. B. 2. ch. 16. sec. 8. Upon that part of
the Creed, in which it is said, he " was crucified, dead and
"btiriedj Ae deiscended into hell;'* Calvin observes, "there after

ON TtiB ATONBVHXT. 12S

again some who think, that there is no new thint? spoken in thi^
Article, but that in other words the same thing is repealed which
tvas spoken before of his burial: forasmuch as the word zw/cr-
num, hell, is in the scripture oftentimes used for the grave 1
grant that to be true which they allege of the signification of the
word, that hell is oftentimes taken for the grave ; but there are
against their opinion two reasons, by which I am ei^sily persua-
ded to dissent from them. For what an idleness were it, when a
thing not hard to understand, hath once been set out in plain and
easy words, afterwards with darker implication of words, rather
to point towards it than to declare it. For when two manners of
speaking that express one thing be joined together, it bchovctk
that the latter be an exposition of the former But what an ex-
pression were this, if a man should say thus : whereas it is said
that Christ was buried, thereby is meant that he went down to
hell f Again, i< is not likely that such a superfluous, vain repeti-
tion could have crept into this abridgement, wherein the chief
points of our faith are summarily noted in as few words as was
possible. And I doubt not that so many as shall have somewhat
jjiiigently weighed the matter itself will easily ai^ree with me."

lust.B. 2. ch. 16. sec. 8.

** But concerning Christ's going down to hell, beside the con-
Biderationoftlie Creed, we must seek for a itiore certain exposition,
and we assuredly have such a one out of the word of God, as is
not only hoiy and godly, but also full of singular comfort.
Christ's death had been to no effect, if he had suffered only a cor-
poral death ; but it behoved also that he should feel the rigour of
God's vengeance : that he might both appea^e his wrath and satis-
fy his just judgment. For which cause also it behoved that he
should as it were hand to hand \Yrestle with the armies of helU and
(he horror of eternal death We have even now alleged out of ihc
prophet, (Isa. liii. 5.) that the chastisement of our peace was laid
upon him : that he was stricken of bis Father for our sins, and
bruised for our infirmities. Whereby is meant that he was put
in the stead of sinners, as surely and pledge, yea, and as the very
guilty person himself, to abide and suffer all the punishments that
should have been laid upon them : this one thing excepted, that
he could not be holden still of the sorrows of death. Tnere-
fore it is no \yonder if it be gaid, (Acts ii. 24.) that he went dowr^

J.24 ON THE ATONEMENT.

to hell, since he suffered that death wherewith God in his wrath
striketh evil doers.* And their exception is very fond, yea, and
to be scorned, who say, that by this exposition the order is per-
verted, because it were an absurdity to set that after his burial
which went before it. For after the setting forth of those things
that Christ suffered in the sight of men, in very good order fol-
lovveth that invisible and incomprehensible judgment which he
suffered in the sight of God : that we should know that not only
the body of Christ was given to be the price of our redemption ;
but that there was another greater and more excellent price paid
in this, that in his soul he suffered the terrible torments of a
damned and forsaken man."

"According to this meaning doth Peter say, (Acts ii. 24.)
that Christ rose again, having loosed the sorrows of death, of
-which it was impossible that he should be holden, or overcome.

• The words to which Calvin here refers are these : " whom God hath
raised up, having loosed the pains of death." The common reading is
TUi oidtvxi Toy 3-xvxTev, but many copies read ei^ov. It is worthy of in-
quiry in what sense the pains, or torments of death or hell were loosed at
the resurrection.

I have introduced what Calvin says upon this subject ; because candour
requires, that when exposing the aberruiions of the Hopkinsians, I should
not conceal the departure of the Calvinists themselves from their founder.
I know of no other doctrine of original Calvinism, besides this of the de-
scent into hell, which is not cheerluily subscribed by the Calvinists of the
present age.

It is to be remembered, however, that Calvin's works were never
adopted for the s:andard of any of the Calvinistic churches. They
formed confessions of failh for their own use; and because these standards
sjenerall^ agree with the doctrines of the most distinguished of tlie Re-
formers, they are called Calvinistic.

To oppose this single opinion, or to support it, will not constitute a
Calvinist; unless we should proceed upon the principles of a late " oli>
FASHIONED Churchman," and call a few coarse daubings, performed by
a pudding stick, instead of a pencil, " a full length portrait
pF CA.LVINISM" See a highly instructive, and delicately sarcastic revieia
of this viork, comrncnced in JVo. 4, of the 4th Vol. Christian's Magazine.

ON THE ATONEMENT. 125

He doth not name it simply death : but he cxpresseth that the
Son of God wus wrapped in the sorrows of death, which proceed-
ed from the wrath and curse of God, which is the original of
death For how small a matter had it been, carelessly as it
were, in sport to come forth to suffer death ? But this was a true
proof of his infinite mercy, not to shun that death which he so
sore trembled at. And without doubt the same is the apostle's
meaning to teach, in the epistle to the Hebrews, where he wri-
teth : that Christ was heard of his own fear. Some translate it
reverence or pity, but how unfitly, both the matter itself, and the
very manner of speaking proveth- Christ therefore, praying
with tears and mighty cries, is heard of his own fear : not to be
free from death, but not to be swallowed up of death as a sinner ;
because in that place he had put our person upon him."

" This is our meaning : that he suffered the grievousness of
God's rigour, for that he being stricken and tormented with the
hand of God, did feel all the tokens of God when he is angry
and punisheth. Whereupon Hilariy argueth thus, that by this
going down we have obtained this, that death is slain. And ia
other places he agreeth with our judgment, as where he saith:
the cross,death, and hell are our life. Again, the Son of God is in
the h 11, but man is carried up to heaven. But why do I allege the
testimony of a private man, when the apostle affirmcth the same,
mentioning this for a fruit of his victory, that they were deliver-
ed which were by fear of death all their life long subject to bon-
dage ?" " So by fighting hand in hand with the power of the
devil, with the horror of death, with the pains of hell, it came to
pass, that he both had the victory of them, and triumphed over
them, that we now in death should no more fear those things,
which our Prince hath swallowed up."

Inst. B. 2.ch. 1 6. sec. IG and 1 1 .

" They have recourse to another cavil, that though Christ fear-
ed death, yet he feared not the curse and wrath of God from
which he knew himself to be safe. But let the godly readers
weigh how honourable this is for Christ, that he was more ten-
der and more fearful than the most part of the very dregs
of men. Thieves and other evil doers do obstinately hasten to
^eath ; many do with haughty courage despise it : some others

1^ ON THE ATONTIMENI*.

do mildly suffer it. But what constancy or stout courage were
it for the Son of God to be astonished, and in a manner struck,
dead with the fear of it ? For even that which among the com-
mon sort might be accounted miraculous, is reported of him,
that for vehemency of grief, even drops of blood did fall from
his face. Neither did he this to make a show to the eyes of
others, but when in a secret corner, whither he was gone out of
company, he groaned unto his Father. And this puts it out of
all doubt, that it was needful that he should have angels to come
down from heaven to relieve him with an unwonted manner of
comforting. How shameful a tenderness, as I said, should this
have been, to be so far tormented for fear of common death, as
to melt in bloody sweat, and not to be able to be comforted, but
by sight of angels ? What ? doth not that prayer thrice repeated,
(Matt. xxvi. 29.) ' Father, if it be possible, let this cup depart
from me,' proceeding from an incredible bitterness of heart,
s'new that Christ had a more cruel and harder battle than with com-
mon death."

" This is our wisdom, well to understand how dear our
salvation did cost the Son of God. Now if a man should
ask me if Christ went down to hell, when he prayed to escape
that death ; I answer, that then was the beginning of it : where-
by may be gatiiered, how grievous and terrible torments he suf-
fered when he knew himself to stand to be arraigned for our
causebeforethe judgment-seat of God." Inst.B.2 ch. \&.sec. 12.

The doctrine that Christ localbj descended to the souls of the
fathers, confined in some subterraneous region, called Limbus,
or purgatory, is explicitly condemned, by Calvin.

Inst. B. 2. ch. 16. sec. 12,,

The answer to the 44th question of the Heidelbergh Cate-
chism says that these words, '' he descended into hell," were
added, " that in my greatest temptations, I may be assured, and
wholly comfort myself in this, that my Lord Jesus Christ by his
inexpressible anguish, pains, terrors, and hellish agonies, in
which he was plunged during all his sufferings, but especially on
the cross, hath delivered me from the anguish and torments Qif
heU.**

6N THU ATONBM*\t. 127

Witsius says, " although the article of Christ's descent to
hell is found, in so many words, neither in the holy scriptures,
hor in the most ancient Creeds ; yet in some sense, it is reli-
giously believed and asserted by us."

IVitaii Exercitationea sacra in Symbolum, Exer. 18. cafi. 8.

« When, therefore, vre profess to believe that Christ descended
to hell ; we think that article has reference partly to his bodij^
and partly to his soul.''* Ibid cafi. 9 " So far as it respects the
body, it denotes his burial, or the retention of his body in the se-
pulchre, and in the state of death." Cafi. 10. " But we have
also signified that it can be applied to the soul : not however be-
cause it is written in Psalm xvi. 10th, * thou wilt not.leave my
«oul in hell :' for it is not necessary to understand that passage
as referring to that part of man which we call aoul or mind. The
Hebrew word »d 3, which the Psalmist uses, sometimes signi-
fies the animal, or the irrational, Gen. i. 20,21. or the rational
part." " What therefore prevents, that if we do not, with the
Tenerable Bi za, in his first edition of the Naw Testament, trans-
late it, we at least expound it, ' non derelinques cadaver meum
in stpulchro.* For that by Nephes is sometimes denoted the
mortal body, and by Scheol the aefiulchre, I think is abundantly-
supported by what has been already said. Nevertheless, we
profess to believe, that the soul also descended to hell : not how-
ever in that sense, in which it pleases the Romanists, after som6
of the ancients, to teach, as if the soul of Christ, after separa-
ted from the body by death, truly, properly and locally had visit-
ed certain subterraneous places ; whether of Tartarus, that he
might show to those whom eternal punishments detain, and even
to the Devil himself, the potency of his reign and the triumph
regained from transgression ; or of I know not what Limbut^
which is said to be situated on the margin of Tartarus, that he
might announce to the spirits of the fathers, salvation procured
by himself, and bring them back thence with him, to be borne
to heaven." Cafi. 13 ct 14. This descent, says the same learn-
ed writer, into hell, is a figurative description of the pains of
soul, which Christ endured before death. See th^ whole of Ex-
Arcitatio XVIII.

128

CALVINISM.

CHAPTER X.

OF EFFECTUAL CALLIJSTG. *

CALVIN, AND OTHERS.

There are two kinds of call- "Effectual calling is the work
ing. The first is an universal of God's almighty power and
calling, by "the outward grace, whereby (out of his free
preaching of the word," which and special love to his elect,
renders even reprobates inex- and from nothing in them mo-
cusable. The second is a spe- ving him thereunto,) he doth,
cial calling, given to the elect, in his accepted time, invite and
■which is a manifestation of their draw them to Jesus Christ, by
election, which consists in "the his word and Spirit; savingly
inward enlightening of his Spi- enlightening their minds, re-
nt," by which " he maketh the newing and powerfully deter-
word preached to be settled in mining their wills, so as they
their hearts." (although in themselves dead

Inst. B. 3. c/i.24. sec. 1 and 8. in sin) are hereby made willing

and able freely to answer his

" That general calling is call, and to accept and embrace

common to the wicked ; but the grace offered and conveyed

this special calling bringeth therein."

with it the spirit of regenera- " All the elect, and they only

tion, which is the earnest and are effectually called; although

seal of the inheritance to come, others may be, and often are,

* The expression, " effectual calling" has become almost obsolete, in
the vocabulary of modern theology. The reason is obvious. The idea
which was formerly expressed by it, is deemed Arminian heresy. Since
men are not affected by the fall, in any thing but the iii//, and since that
will is only to be changed by the creation of a new aiwl holy volition, there
can be no propriety in speaking of this creation, as of a calling, inviting, and
effectually persuading the sinner. Dr. Hopkins' System contains one cliap-
ter " on regeneration," and another on " divine illumination ;" in both of
which, he attempts to prove, that the scriptural " enlightening of the mind,"
consists in the bestowment of " a heart ^o inoiv God."

H0PKINSIAN18M.

12d

CHAPTER X.

OF EFFECTUAL CALLIJ^'G.

HOPKINS, AND OTHERS.

Regeneration is an act of Effectual calling consists in

God, in which, by his almighty God's creating in the heart of

energy he produces " the ex- the sinner, by his own immedi-

ercise of a new heart." In this ate energy, a willingness to be

act, of which God is the agent, saved.

man is passive ; and is '' the
subject on which, or in which,
the effect is wrought." The
effect wrought, is a holy voli-

£mmons, p. 368. and Wif-
Hams' Ath Sermon.

" It appears, from what has
been said, that men need no su-

tion, and in exercising this, pernatural divine assistance, in

which is conversion^ or turning order to make them able to

about from sin to God, man is obey all the commands of God.

nctive. The effect of regene- If men needed any supernatural,

ration maybe called, in general, divine assistance, in order to

love^ or universal, disinterested make them able to obey any of

the divine commands, they
would be unable to obey those
commands so long as that ne-
cessary assistance was with-
holden : which would be the

benevolence.

Hop. Syst. Part 2. ch. 4. sec.
?,3.

" The subject of this operation,

in which this change and effect same as for God to require

is wrought, is the ivill of the more of them than they are able

heart ; that is, the moral and to dd. But this he never does,

not the natural powers and fa- Men, therefore, need no super-

culties of the soul. As moral natural, divine assistance, ia

depravity is wholly in the will order to make them able to

or heart, the source and seat of obey all the commands of God.

all moral actions, the divine So long as they arc upheld in

operation directly respects the being, they are able, without

heart; and consists in changing any aid or assistance whatever,

and renewing that. The un- to do all that God requires."

derstanding or intellect, con- Mass. Miss. Mag. Vol. 3./f.

sidered as distinct from the will, 367.

i36

Calvinism:.

CALVIN, AND OTHER^.

wherewith our hearts are sealed outwardly called by the minir*

lip against the day of the Lord." try of the word, and have

B. 3. ch 24. sec. 8. some common operations of

the Spirit ; who, for their wil-

" We are called to the know ful neglect and contempt of the

i5?c?,§-c of Gad ; not such as, con- grace offered to them, being

tented with vain speculation, justly left in their unbelief, do

doth but fly about in the brain, never truly come to Jesus

but such as shall be sound and Christ."

fruitful, if it be rightly con-
ceived, and take root in our
hearts."

B. 1. ch. 5. sec. 8'.

Larger Cat. Q. 67, 68 Con.
P. C. U. S. Con. C. Scot, and
Say. Flat. ch. 10. sec. I, 2, 4.

" But when God accomplish-
es his good pleasure in tlie elect,

" The letter thereof is dead, or works in them true Conver-
iind the law of the Lord kilieth sion, he not only causes the gos-
the readers of it, when it is se- pel to be extevnally preached
parated from the grace of to them, and powerfully illumi-
Christ, and not touching the nates their minds by his Holy
heart, only soundeth in the ears. Spirit, that they rfjay rightly un*
But if it be effectually printed derstand and discern the things
ill our iiearts by the Holy Ghost, of the Spirit of God ; but by
if it present Christ unto us; the efficacy of the same regene-
then it is the tuord of life., con- rating Spirit, pervades the in-
verting souls, giving wisdom to most recesses of the man ; he
little ones, making hearts cheer- opens the closed and softens
ful, and giving light to the eyes, the hardened heart, and circum-
(Ps. xix.) The apostle calleth ciscs that which was uncircum-
his preaching the ministry of cised, infuses new qualities int»
the Holy Ghost, (2 Cor. iii 8.) the will, which though hereto-
meaning that the Holy Ghost fore dead, he quickehs, from
doth so stick fast in his truth, being" evil, disobedient and re-
wl)ich he hath expressed in the fractory : he renders it good,
scriptures, that then only he obedient, and pliable ; actu:.tes
putteth forth and displayeth his and strengthens it, that like a
force, when the scripture hath good tree it may bring forth the
her due reverence and dignity." fruits of good actions."

Inst. B. 1. ch. S. ycc. 4. «rac? Con. R. D. C. Head 3. and
cJt. 9. sec. 3. • art. 1 1, of the Canons^

H0PKINSIANI8M,

131

ftOPKINSy

5s a natural faculty, and is not
capable of moral depravity."

Syst Vol l./i. 532.
" This point is particularly
observed and stated, to expose
and rectify a mistake which has
been too often made, represent-*
ing regeneration as consisting
chiefly, if not wholly, in renew-
injif the understanding, as dis-
tinguished from the will, and
letting light into that, antece-
dent to any change of the heart,
and in order to it ; and by which
light in the understanding, the
will is inclined and turned from
sin to holiness. This is turn-
ing this matter upside down."*
*' It is indeed impossible to give
true moral light and under-
standing to the depraved mind
of man, by any operation what-
soever, on the intellect, an-
tecedent to the renovation
of the will ; for the dark-
ness is in the latter, and con-

AND OTHERS.

God does not effectually call
by enlightening the understand-
ing ; for unrenewed sinn> rs
see the true cliaracter of God;.
and the more they are enlight-
ened in the knowledge of this,
the more they hate every thing
good.

Emmons* \5th Ser. and JVil'
liarnSf/i. 82. et fiassim.

" Nor is there any supernar
tural assistance given them in
regeneration ; for they do not
need that. All God does in re-
generating sinners, by the al-
mighty power of his Holy Spi-
rit, is to make tht m wilting to
do, what they were really able
to do before. Sinners are as
really able to repent and believe,
and do every other duty before
they are born «gain, as after
they are born again."

Mass. Miss. Mag. Vol. S./ip
368. and £mmo7ts,p. 267.

• The poets have represented their love to be blind. This fiction has
become a part of the new divinity. Love is the eflect to be prodticed, and
tlien the underslandinjj is to be enlightened. This love retjards an object,
witich is not presented to the mind ; or which it does not see. It is to be
produced without any illumination of the understandings. The Hopbinsian
iovE, therefore, is also blind. But in opposition to Uiis doctrine of u po-
etical feeling about the heart, which is not excited by the view of any thing,
the Calvinists believe, that before a sinner can have any affection of love
for any spiritual object, that object must ti. '. be presented to the eye of liis
understanding, in such a manner that it slail a/ipcar lovely. Before there
pan be any rational affection for Ch-ist, he musi be exhibited, as the cliief
among leii taousand. F.iith must lou/: on Jesud before it is possible for her
to feel that he is altogether lovely.

132

CALVINISM*

CALVIN, AND OTHERt,

" So at length it cometh to " And whereas some affirme
pass, that man made afraid with that so much integritie of minde
the feeling of eternal death, was left to man after his fall,
which he seeth to hang over that by his naturall strength and
him by the deserving of his good workes he is able to con-
own righteousness, turneth vert and prepare himself to
himself to the only mercy of faith and the invocating of God,
God, as to the only haven of it is flatly contrary to the Apos-
salvation : that feeling that it is tolike doctrine and the true con-
not in his power to pay that he sent of the Catholike Church."

oweth unto the law, despairing
in himself, he may take breath
again and begin to crave and
look for help "

Inst B. 2. ch. 7. sec. 3.

Con. of fVirtemberge.

" We beleeve, that this true
faith, being bestowed upon eve-
ry one of us by the hearing of
the word of God, and the ope-
" For when a man is once ration of the Holy Spirit, doth
brought into knowledge of sin, regenerate us, and make us as
then he truly beginneth to hate it were new men, raising us up,
and abhor sin ; then he hearti- ""to newnesse of life, and set-
ly disliketh himself, confesseth ting us free from the bondage
himself to be miserable and 9^ sin." Con. of Belgia.

lost, and wisheth himself to be « fhat we might obtain these
another man. Further, when benefits of Christs, namely, rcr
he is touched with some feel- niission of sins, justification,
ing of the judgment of God and, life everlasting, Christ hath
(for the one immediately fol- giygn his gospell ; wherein
loweih upon the other) then he these benefits are layed forth
lieth stricken and overthrown," unto u,s, as it is written in the
^nd looketh "afterward unto last of Luke, that repentance
the goodness of God, unto the should be fireachcd and re?ms-
mercy, tkyour and salvation, sionofsinnes, in his name among
that is through Christ." ^11 nations. For whereas all

iif. 3, cA. 3. sec. 3. j^^en born after a naturall man-
ner have sinne in them, and
cannot truly satisfie the law of
God, the gospell bewrayeth our

" The beginning of our con-
version unto God is fear."

p. 3. ch. 3. sec. 7. ginne, and sheweth us Christ

HOPKINSIANISM.

133

HOPKINS, AN

consists in the wrong inclina-
tion of that ; and therefore can-
not be removed, but by renew-
ing the heart. Others have
supposed, that there is in re-
generation, an operation on the
understanding, or intellect,
first, in order to enlighten the
mind ; and then by divine en-
ergy, the will is renewed, and
brought to comply with the
light let into the understanding.
But this is unsciiptural, and
contrary to the nature and order
of things." " Nothing is neces-
sary but the renovation of the
will, in order to set every thing
right in the human soul : and
if the will be not renewed, or a
new heart be not given, by an
immediate operation, no opera-
tion on any other faculty of the
eoul, and no supposable or pos-
sible change, can set the heart
ji'ight, or renew it in the least
jdegree."

Hofi.Syst. Vol. \.p. 535,536.

" This illumination, thercr
fore," consists, " in forming
the heart to true discerning^
and hereby opening the eye of
the mind; to see the truths re-
vealed in the scriptures ; or in
forming the single eye, which
will receive the light which be-
fore shined."

^y#^ Foi. \.fi. 595.

D OTHERS.

" 1 St, God cannot make them
willing to be saved, by givin|[
them a sense of guilt "

£mmon8f fi. 362.

" Nor, 2dly, Does it appear

possible, that he should make

them willing to be saved, by

giving them a sense of danger."

Emmons t fi. 363.

" Nor, in the last place caA
he make them willing to be sa-
ved, by giving them a sense of
the worth of their souls, and
the importance of eternal hap-
piness." Emmona^fi. 364.

" Since sinners are unwilling
to be saved, when they see their
danger and feel their guilt, and
when the way of salvation by
Christ is clearly pointed out ;
no moral suasion [even should
God use it,3 or objective light,
can have the least tendency to
make them willing."

KmrnonSf fi, 366. and JFil-
liama^fi. 89.

" Willing is acting. Wil-
ling right is acting right, and
willing wrong is acting wrong."
" God by his immediate effi-
ciency, in converting a sinner
makes him will right ; which is
effectually calling him, or gi-
ving him a new heart."

In turning to God, and in first
loving him, the sinner is as ac-
tive, as in any subsequent act
of obedience.

£mmon8jfi. 337, et passim.

134 CALVINISM^

CATVIN, AND 0TH"ER3-.

" God doth rt generate only the Mediatour, ^nd so instruct'

the elect, with incorruptible eth us touching remission of

seed for ever, so that the seed sinnes. When as the gospell

of life planted in their hearts doth convict us of sinne, oup

never perisheth." hearts thereby terrified must

JB.S.ch. 2. sec. II. firmely believe, 'hat there is

given unto us freely for Christs

sake, that remission of sinnes,

and justification by faith, by tha

which we must beleeve and

confesse, that these things are

« This therefore is the true given us for Christs sake, who

knowledge of Ciu-ist, if we re- yf.^^ made an oblation, and hath

ceive him such as he is offered appeased the Fathers wrath for

of his Father, that is to say, us/»

clothed with his gospel. For Con. of Jusfiurge.

as he is appointed to be the ob^ a In regeneration the under-.
ject of our faith, so we cannot standing is illuminated by the
go the right way to him, but by Hoiy Ghost, that it may under-
the gospel going before to guide ^ux\<l both the mysteries and
us. And truy there arc open- will of God."
ed to us the treasures of grace, Con. Helvetitt,

which being shut up, Christ In effectual calling man is al-.
should little profii us." together /ja««t;e.

B. 3.<h. 2. sec. 6. Con C. Scot. Say. Plat. Con^
P. C. U. S. ch. 10. sec. 2.

<' The Sonne of God dotl^

dwell in the church," " and by

his word doth kindle in our

mindes the knowledge of God,

« It is manifest that God hath and doth confirme and governe

always made use of his word, our mindes by the Holy Spirit."

as the mean of conveying solid Con. of Saxony.

and sufficient instruction to God gives to ordinances d^

those whom he inclined to have " spiritual efficacy."

t^ugl,t » Con. P. C. U. S. Say. Plai^

S.\. ch. 6. sec. 5. ^nd Ce^. C. Scot. ch. 7. sec. €,

bopkinsianism:

135

HOPKINS, AND OTHERS.

An honest and good heart j "The scripture represents
-ft single eye ; a renewed mind ; God, as not only making men
an illuminated soul ; a new willing to be saved, but as ma-
heart ; a wise and understand- king them willing by an act o£
ing heart ; an heart to know h's power."* " He not only
God; and disinterested affec- addresses their eyes and ears,
lions, are all synonymous ex- by external objects, and their
pressions. In like manner, a understanding and consciences,
blind mind, an evil eye, a hard by moral motives ; but he ac-
and stony heart, a darkened un- tually operates upon their
der^tanding, an unrenewed hearts, and there produces new
temper, and self-iove, all signi- fr-elings or affections, by the
fy the same thing, even selfish same almighty power, which
affections. he exerted in creating the

Syat. ch. 4. of Part 2. tec. 4 world, and in raising Christ
.tmd S./iagsim. from the dead. Nothing short

of this can be meant, by his rai'
sing men to spiritual life, ma-
king them neiu creatures^ and
working in them that which is
ireli pleasinjj; in his sight."

• The following passnges are supposed to favour the idea of calling the
•inner, by creating his willingntss to be saved. " Thy people shall be wil-
ling in the day of thy povier" " I will give you an heart of flesh,
<and cause you to walk in my statutes." " Now lie that hath virought us for
the self same thing it God." " That ye may know what is the hope of your
calling, and what the riches of the glory of his inheritance in the saints,
and what the exceeding greatnest of hi* power to us-ward who believe, ac-
eording to the luoriing of his mighty potoer ; which he wrought in Christ
Jesus when he raised him from the dead." " You hath he quickened, Who
were dead." " We are his laorimanship, created in CJirist Jesus unto
good works.' " He is a new creature." "He who hath beg^n a good
«or> *Vi_ya«, will perform it." " Worketh in you botli to -uiiil and to do."
'^ ffariing mj/ou that wliich is well pleasing." " God gave the incrpsrae.'*

■Sqc Note C at the ond of this chapter.

136

CALVINISIM.

CALVIN, AND OTHERS.

" Our question is not here " By the outward ordinaBcesy

how diversely Christ draweth as our Lord makes the repro-

tis unto him, or prepareth us to bate inexcusable, so, in the pow-

the endeavour of godliness : er of his spirit, he applies unto

only this I say, that there can be the elect effectually, a!l saving

no uprightness found where graces purchased to them in

reigneth not the Spirit which the covenant of redemption,

Christ received to comniuni- and maketh a change in their

cate the same to his members.* persons. In particular, 1, He

Then, according to the saying doth convert and regenerate

of the Psalmist, (Ps. cxxx. 4.) them, by giving spiritual life to

< with thee is mercifulness, that them, in opening their under-

thou mayest be feared.' No standings, renewing their wills,

man will ever reverently fear affections and faculties, for giv-

God, but he that trusteth that ing spiritual obedience to his

God is merciful unto him: no commands. 2. He gives them

"man will willingly prepare him- saving faith, by making them,

self to the keeping of the law, in the sense of deserved condemn

but he that is persuaded that nation, to give their consent

his services please him : which heartily to the covenant of grace,

tenderness in pardoning and and to embrace Jesus Christ un-

bearing with faults, is a sign of feignedly. 3. He gives them

fatherly favour. Which is also repentance, by making them

■showed by that exhortation of with godly sorrow, in the ha-

Hosea, Hos. vi. 2. ' Come, let tred of sin and love of right-

us return to the Lord, because eousness, turn from all iniquity*

he hath plucked us, and he will to serve God."

heal us : he hath stricken us, Sum of Saving Knoivledge^

and he will cure us." Head 4. in Scot. Con.
Inst. B. 3. ch. 3. sec. 2. f

* See note A at the end of this chapter,
f The Calvinists believe, that in effectually calling rational beings, whrf
have the power of volition, God deals in a rational way ; so that without
creating volitions immediately, all the elect are infallibly brought to hate
iniquity and love holiness. The divine influences operate upon the man,
who is to be called into God's marvellous light, through the instrumentality
of appropriate means. These means of effectual calling, are denominated
means of grace. For a description of these, see at the end of tliis chap-
ter. Note B.

HOPKINSIANISM.

137

TiOPKINS,

AND

©THERS.

It is the design of the preach-
ing of the gospel to show sin-
ners the duty of immediate and
perfect holiness ; to convince
them of their great wickedness ;
and teach them what they must
really do, by their own volunta*
ry act. Being acted upon^ they
must exercise disinterested
love, repentance and faith, or
perish. " And when men en-
joy the gospel, God opens the
hearts of whom he pleases."
In view of gospel truths, God
creates holy exercises of re-
pentance an4 faith, in some who
coM/rf, but otherwise never
would believe and obey.

Syat. Vol. 2. Part 2. ch. 4.
aec. 9.

" The divine operation in
regeneration, of which the new
heart is the effect, is immediate^
or it is not wrought by the en-
ergy of any means as a cause of
it ; but by the immediate power
and energy of the Holy Spirit.
It is called a creation, and the
divine agency in it, is as much
without a medium^ as in crea-
ting aomething from nothing.
Men are not regenerated, in
the sense in which we are now
considering regeneration, by
light or th» word of God "

Syst. Vol. \.fi. 536.

" Some suppose, that there arc
various ways, in which God can
make sinners willing to be sa-
ved, without any immediate
operation upon their hearts.
But it appears from fact, that
this is the only way, in which
even omnipotence can bring
them to a cordial compliancer
with the gospel."

Emmonsifi. 359, 300,361 and
362.

" By common grace, God in-
vites and commands men to ac-
cept salvation, and makes them
feel their obligation to submit
to the terms of life. But by
special grace, God actually in*
clines their hearts to embrace
Jesus Christ freely offered to
them in the gospel. God usual-
ly exercises common grace to-
ward sinners, long before he
makes them the subjects of
special grace. He often em-
ploys every mode of moral sua-
sion, a great while, before he
puts forth an act of his power
to make them willing to be-
saved."

£mmons, fi. 666.

^^S ON THE APPLICATION

NOTE A.

O.V THE APPLICATIO^r OF REDEMPTION.

The elect sinner, for whose sins Clirist made satisfaction, and
for whose person he purchased salvation, is, at the time appoint-
ed in the counsels of pccice, apprehended of the Saviour by the
Holy Spirit, and so quickened in Christ, that he, who was once
dead, embraces the Lord of glory, for his righteousness and
strength.

•

According to the covenant of grace, Christ takes this sinner,
claiming him for his own ransomed property, and infuses, by his
Spirit, a new, spiritual principle of life. Christ unites himself
to the sinner by his quickening Spirit, and the sinner unites him-
self by faith to the Redeemer. This union is recijirocaU because
the parties concerned are mutually united; and sfiiritual, because
it is effected by the Holy Ghost. It is also called mystical., be-
cause it is an inexplicable fact, which is asserted in divine reve-
lation: but it is not more mysterious than the union between
matter and mind ; between divinity and humanity in Christ ; or
between the Father, the Son, and the Holy Giiost in one God-
head.

That the Father, Son, and Holy Ghost are one God ; that two
■Whole, perfect, and distinct natures are united in the one person
Jesus Christ ; and that believers are members of Christ's mys-
tical body, are three mysterious facts, to which God in the scrip-
tures bears testimony. These three mysterious doctrines,
taught in divine revelation, are above our comprehension, but
not contrary to our reason. They are the cardinal points upon
which every other part of the systemof truth depends, and against
which every error, in a greater or less degree, militates.

Deism, polytheism, and atheism, are directly opposed to the
first, and consequently to the other two. Judaism, Arianism,
Sabellianism and Sociniunism, are directly opposed to the se-
cond, and consequently to the first and third. All the errors

OP REDEMPTION. 139

and confusion of doctrines which prevail among C/iriatiansy ex-
cepting on the questions which relate to the external order of the
church, militate against the third ; and if carried out, consistent-
ly, to their full length, would also indirectly oppose the two first
mysteries.

The formation of the covenant of grace immediately rests on
the Trinity ; and the fulfiiment of the conditions of that co-
venant on the hypostatical union ; while the application of the
benefits purchased depends entirely on the mystical union be-
tween Christ and the redeemed sinner.

Upon these principles proceeds the arrangement of the doc-
trines in the Westminster Standards. " The union which the
elect have with Ciirist is the work of God's grace, whereby they
are spikitually and mystically, yet really and inseparably,
joined to Christ as their heatl and husband ; jvhich is done in
their effectual calling." Larger Cat. Q. 66. " We are made
partakers of the redemption purchased by Christ, by the ef-
fectual application of it to us by his Holy Spirit." Shorter Cat.
Q. 29. " The Spirit applieth to us the redemption purchased
by Christ, by working faith in us, and thereby uniting us to
Christ in our effectual calling." Shorter Cat. Q. 30. See also
Larger Cat. Q. 58.

This doctrine of a spiritual and mystical union is explicitly
taught in the holy scriptures. " 1 am the vine, ye are the branch-
es ; he that abideth in me, and I in him, the same bringeth forth
much fruit ; for without me ye can do nothing." John xv 5.
" Neither pray I for these alone, but for them also which shall
believe on me through their word ; that they all may be one ;
as thou, Father, art in me, and I in thee, that they also may be
one in us." " And the giory which thou gavest me 1 have given
them ; that they may be onp, even as we are one." Joh7i xvii.
20, 21, 22. " We are members of his body, of his flesh, and of
his bones." " This is a great mystery j but I speak concerning
Christ and the Church." L/ih. v. 30 and 32.

On this mystical union it is important that every believer
should insist, because upon it depends the whole doctrine of the

140 ON THE MEANS

application of redemption. Regeneration is one benefit purcha?
sed by Christ, for the elect sinner, which is bestowed, in the or-
der of nature, before the mystical union is completed. By the
gift of the principle of faith God renews, and by the exercise of
faith the sinner embraces Christ ; so that from this time tlie union
is formed, and the believing sinner possesses spiritual life. By
faith we receive Christ for our Head, and by the pulsations of his
heart the currents of life flow to the remotest members of his
body. He is not only our righteousness, but our life : not only
the ivat/f and the truth, but the spiritual source of all holy acti-
vity. The mystical union is the foundation of our justificationj
adoption, sanctification and exaltation to heaven. In Christ alone
can wc be pardoned, accepted, purified, and made heirs of the
blessedness of the Redeemer's kingdom^

This is the Qreed of the whole Presbyterian church. In addi-
tion to the parts of our standards already quoted, let any one
consult the 10th chapter pf the Confession, and the 69th ques-
tion of the Larger Catechism. Not one doubt of the Calvinism
of our creed will then remain. This bond of ecclesiastical union
should be preserved inviolate.

•««^^%«

NOTE B,

ojv' 2w£ meaj^s of grace, accorbljyg to tjje
calvijyistic system

Some philosophical divines utterly reject the idea of means of
grace. But we read in the holy scriptures of a sfiace/or refient-
fmce,* of an accepted time, and of the day of salvation.^ Why
then may we not speak of a day of grace ?

The scriptures speak of knowing the grace of God,:| and of
the bestowment,^ dtsfiensation,\\ and reception,^ of the grace of

f Jlev. ii. 21. t 2 Cor. vi. 2. t Colos. i. 6. § 2 Cor- viii. 1.
fl' Eph. iii. 2- II 2 Cor. vi. %.

OF GRACE. 141

God. T<hese expressions seem to imply, that there are means
of knowing, dispensing and receiving.

By the word grace the scriptures convey the idea of favour,
freely bestowed on one who deserves no kindness. In Rom. xi.
5, 6. it is said, " there is a remnant according to the election of
grace. And if by grace, then it is no more of works ; otherwise
grace is no more grace. But if it be of works, then it is no more
grace ; otherwise work is no more work." Here grace is di-
rectly opposed to every thing merited by works of righteous-
ness, performed by him, who is the object of favour. The man
who merits favour by obedience, repentance, or any other good
•work, may claim it as justice : but kindness manifested to one
who has done nothing to deserve it, is grace. The gracb of
God, in thb extensive sense, is bestowed, in a greater or less de-
gree, on all men ; for they have enjoyments which they do not
deserve ; bat he gives to his people only " the grace of God
which bringeth salvation"* Through this grace they obtain the
pardon of their sins, and acceptance of their persons. By the
grace, therefore, of vvhich the believer is the subject, is intended
that favour which saves a rebel from the miserable effects of his
o>vn sin, from the punishment of hell, and introduces him, as a
justified person, to tiie happiness of heaven-
Analogy wouldlead us to suppose that this salvation, which is
of grace, is accomplished by appropriate means : for eveky
OTHEH DIVINE DISPENSATION, with which man is acquainted, is
characterized by the use of means. In the creation of Adam,
Jehovah made use of red earth, for the formation of his animal
frame ; and by means of breathing into his nostrils the breath
of life, produced a living soul. When Eve was to be produced,
means were again used ; for God brought a deep sleep upon
Adam, and from one of his ribs made woman The use of means,
in the creation of our first parents, was calculated to convey im-
portant instruction to their descendants, who were to live an
animal and a spiritual life, through some appropriate instru-
mental agency. After the creation of the first pair, means were

" Tit. U. II.,

142 ON THE 3IEANS

used for their presei*vation. In God they were to live, move,
and have their being ; but not without the instrumentality of
light, heat, air, water, food, respiration, the circulation of the
blood, nervous agency, muscular force, and the voluntary, or in-
voluntary exercise of numerous animal functions.

They were to be instructed. For this purpose the Creator
gave them the organs of sensation. He furnished objects as a
sort of alphabet, and taught them to read in the opening volume
of nature. In teaching, he was pleased to use means. He cau-
sed the sun, moon and stars to shine upon their organs of vision,
and thus taught them to think of these heavenly luminaries, and,
by beholding the greater or the less light, to distinguish be-
tween days and nights, seasons and years. God appeared in
some visible form, and made audible, articulate sounds ; so that
he affected by these means, the eyes and ears of our progenitors,
and through them supplied their souls with knowledge. Ha-
ving conveyed ideas to their minds, or having taught them to
think of external objects, he taught them also to remember,
compare, combine, and abstract their thoughts ; and thus, by the
use of their mental powers, to advance in human wisdom.

Men were to communicate theirthonghts to their companions.
For this purpose God has given expression of countenance, the
power of gesticulation, of speech, of representation by symbols
and images, besides the ability of attaching definite ideas to ar-
bitrary characters.

We may trace the history of man from Adam to the present
day, and we shall find, that God has used means in relation to his
creatures ; and that the whole system of intercourse between
man and all other beings is a system of means.

There were means of creation, preservation, government, re-
velation, thought, feeling, conversation and action, from the be-
ginning. The connexion which God has established between,
cause and effect in the natural world, affords presumptive evi-
dence, that instrumental agency is an universal principle of
divine proceeding in the moral world. Why are we to suppose,
that in grace alone, means are rejected ?

OP GllACE. 143

The love of God for fallen men, is sometimes called grace.
This love was in the heart of God from everlasting ages, for
" God is love." This grace was the originating cause of that
grace which a sinner receives ; and the eternal source of all the
means by which that favour was procured, and is actually com-
municated to the rebel. The divine disposition to save was in
no sense firocured ; but the actual remission of sin, and the justi-
fication of " the ungodly," certainly was purchased by costly-
means. This remission and justification constitute the gift of
fife, which the believer receives.^ and which is called ^race. " Re-
ceive not the grace of God in vain."* It is as proper, therefore,
to speak of the means of grace, as of the means of salvation^ for
grace is that favour which God bestows upon the sinner, in the
very act of saving liim.

This grace, or this salvation, was obtained through the incar-
nation, obedience, and sufferings of the Son of God. " God so
loved the world" — here is the moving cause — " that he gave his
only begotten Son " Here is the provision of means, by which
is to be purchased this favour, " that whosoever believcth in
him should not perish, but have everlasting life." By taking
upon himself numanity, Jesus was " made perfect,"! as a Re-
deemer, that he might become the author of eternal salvation.
To procure the bestowment of pardon, " God was manifest in
the flesh. "^ Josus Chribt is the great mediatorial agent between
Jehovah and his guilty people. The grace which is bestowed
upon the transgressor, is a gift purchased by his precious blood.
H'.nce we read of " the grace of God, which is given you by
Jesus Christ ;"§ of" the grace that is in Christ Jesus,"|| and of
God, " in Christ reconciling the world unto himself."1[ " Grace
and truth came by Jesus Christ,"** and by him, " we have re-
ceived the atonement."tt In the first chapter of the epistle to
the Ephesians, the saints are said to be blessed, with all spiritual
blessings in heavenly places, in or through Christ : to be chosen
in Him : to have been predestinated to the adoption of children
fiy Jeaua Christ; and to have the forgiveness of sins, termina-

• 2 Cor. vi. 1. t Heb. v. 9. * 1 Tim. iii. 16. § 1 Cor. i. 4-
II 2 Tim, ii. 1. IF 2 Cor. v. 19. •» John i. 17. ft Koip. v. 11.

144 ON THE MEAN^

ting in complete redemption, through his blood. In the four-
teenth verse of the same chapter, we read of the salvation of the
saints, as " the redemption of the purchased possession."

When we speak of a purchase., a firice is presupposed.
Hence the apostle Paul says, to justified persons, " ye are
bought with a price."* We can be justified and have peace
with God, only " through our Lord Jesus Christ."t The whole
spiritual church, " he hath purchased with his own blood. ":J It
is God, who is rich in mercy, who quickens us, on account of the
great love wherewith he loved us, even when we were dead
in sins ; bdt then, he quickens us not, except it be " together
with Christ ;" that being raised together, and made to sit
together in heavenly places, in Christ Jobus, He may show, in
the ages to come, the exceeding riches of his grace, in his
kindness towards us through Christ Jesus § " We are his
workmanship, created in Christ Jesus."||

The whole gospel is a revelation of the grace of God, and a
history of the means by which that grace was procured, and
is now made effectual to the salvation of purchased rebels. The
means are such, in their magnificence, as the glorious work
required. Whatever diiference of opinion may exist concern-
ing the nature and extent of the atonement, no professor of the
religion of Christ will deny, that the incarnation of the Divinity,
the obedience, suffering, death, resurrection, exaltation and in-
tercession of the Messiah, are the means, by which all the grace,
which guilty man receives in this life and the future, was in
some manner procured. It is established, therefore, that, in one
sense at least, it is scriptural to affirm the existence of means of
grace.

Favour, however, purchased and reserved in store, is of no
use ijntil it is conveyed to the persons for whom it is designed.
The grace of God, as it respects the sinner, is nothing, except
it be dispensed to him, and received by him.

• 1 Cor. vi. 20. and vii. 23. \ Rom. v. 1. 1: Acts xx. 28.

§ Eph. ii. 4, 5, 6, r. I! Eph. ii. 10-

or GRACE.

145

" Jesus Christ having received gifts of pardon and peace, for a
« peculiar," or, as we read in the margin of some bibles, for
a " purchdsed people,"* is pleased, in the use of suitable means,
to bestow them, so that of his fulness they uU receive " grace for
gruce."t He causes his redeemed ones to accept of the
redemption, which he has procured by his sacrifice of him-
self Should any one demand, " by what means is the grace of
God communicated to the sinner ?" an answer may be given,
in one short sentence *' By grace are ye saved, through faith."X
It is by the gift of justification, that an unjust or ungodly person
is saved. This is the' grace which God gives him, and which he
embraces, through the instrumentality of faith. Christ is made
of God, " unto us wisdom, and righteousness, and sanctification,
and redemption," through faith in his name. Therefore it
is said, " he who believeth, and is baptized, shall be saved."|| It
is "by faith," that Christ dwells in <mr hcarts.§ "All l\ave
sinned and come short of the gloiy of God," and must be ever-
lastingly accursed, except they be justified by some vicarious
righteousness. God is gracious, and therefore provided a
Saviour, who obeyed and suffered in the sinner's place ; so that
now, " it is God that justifieth," in consequence of the atone-
ment by Jesus, which is the meritorious-, not the originating
cause. Hence we read of " being justified freely by his grace,
through the redemption that is in Christ Jesus; whom God hath
set forth to be a propitiation through faith in his blood." It
is through faith alone, that Christ becomes effectually the Sa-
viour of any transgressor. The faith in question, is that by
which we receive the gift of eternal life, so as to become, in the
judgment of God, one with Christ ; and which works by love,
purifies the heart, and overcomes the world. It is such a belief
of divine truth, revealed in some manner to the understanding,
and made effectual by the Spirit, as disposes the sinner to
accept of Cljristfor his Saviour, and obey the Kuig of Zion as
his Sovereign. This is the gift of God : for, " by grace are ye
saved, through faith j and that not of yourselves ; it is the gift
of God."1I

• 1 Pet. ii. 9. t 'o''" »• IS- * ^P^- "• 8-

n Msu-k XYU 16. § £pu. iu. 17. H £ph. il. 8.

l4S» ON TUi: MEANS

Havingf ascertained, that the grace of God is gifted to tlie sin-
ner through faith, and being taught that this faith is itseif a gif^
•wc come to the inquiry,

By what means is faith produced ?

How does God communicate that faith, Avhich is the grand
rtiedium by which the rebel becomes actually interested in the
grace of God, purchased for him by Jesus Christ ?

. Christ not only purchased grace for men, but the jneans
of conveying it to them through faith, and the means of produ-
cing that faith. On this subject, Paul says, " Who then is
Paul, and who is Apollos, but ministers hy ivhom ye believedf
even as the Lord gave to every man ? I have fUanted., Apollos
ivatered., but God gave the increase. Now he that planteth,
and be that watereth are one ; and every man shall receive
his own reward, according to his own labour. For we are
labourers tog-ether with God : ye are God's husbandry ; ye
are God's building. According to the grace of God which
is given unto me, as a ivise master builder I have laid the foun-
dation^ and another buildeth thereon."* Paul, certainly, was an
advocate for the means of grace, who, while he laboured, gave
God the glory. He speaks of gospel ministers as instrumental
-agents, by wTiom God brought the Corinthian christians to
the possession of the " saving grace of faith." The word
of God is compared to seed., which must first be filanted, and wa~
icredy before it will be caused, by divine influences, to grow. " I
have planted " Paul had scattered divine truth, like seed, upon,
the minds of sinners. He had gained their attention, and taught
them the principles of Christianity. " Apollos watered." Thus
a second agent was used by the Spirit, to perpetuate the in-
fluence of that truth which ^aul disseminated. Then God
made the truth effectual. The glorious personage here re-
presented to be the author of spiritual life is the Holy Ghost.
By his own blood, Christ purchased a right to send the Spirit, to
\fovk faith in his redeemed people. " It is the Spirit that

1 Cor. iii. 5—11.

OP GRACE. 147

fjHiickeneih,"* the Holy Ghost, who teaches, and dwells in
the believer ;t the Spirit, who takes of the things of Christ and
shows them to us, who creates us in Christ Jesus; who leads
the sons of God, through progressive sunctification to peace,
joy, triumph and glory. " That which is born of the Spirit, is
spirit. "t The gift of spiritual life is compared by Paul to
the bestowment of vegetable life. "God gave the increase,"-
or the " Holy Spirit made to grow the word of life in the human
heart." This mode of speaking is warranted by high authority.
« Behold," said the Divine Teacher, " a sower went out to
sow bis seed : and as he sowed, some fell by the waij side" or in
the fiat/i-ivay, " and it was trodden down, and the fowls of the
air devoured it. And some fell upon a rock ; and as soon
as it was sprung up it withered away, because it lacked
moisture. And some fell among thorns, and the thorns sprant^
up with it, and choked it. And other fell on good ground, and
sprang up, and bare fruit an hundred fold." " Now the parable
is this : The seed is the word of God."|| Every man, who
diffuses, in any manner* the word of God, is a sower, under the
providential government of the Holy Spirit. The hearts of
men are compared to ground continually beaten with the foot,
and lo rocky, thorny, or good soil.

All that soil on which the word of God is to be sown and
flourish, is, in its original state, hard, thorny, and unfruitful,
except in noxious pknts. Before it can receive, retain, and
cherish the seed, it must be prepared by the labours of God's
husbandmen. Hence the scriptures speak of a preparatory
work, which is not improperly denominated divine culture.

" Thus saith the Lord to the men of Judah and Jerusalem,
break up your fallow ground, and sow not among thorns. "§ In
the tenth chapter of Hosea we read, " O Israel, thou hast
sinned." " Ye have plowed wickedness, ye have rejiped
iniquity." " Sow to yourselves in righteousness, reap mercy.
Break u/i your fallow ground for it is time to seek the Lord."
Fadow ground is that which has been long unoccupied, and un-t

* John vi. 63. f. 1 Cor. ii. 13. and ill. 16. t Johu ul 6;
H Luke vUi. 5— It. § Jer. iv. 3.

148 ON THE means'

fruitful, except in the spontaneous production of weeds. Some-
times, that is called fallow ground, which has been once plowed,
but is not yet prepared for seed, and consequently brings forth
neither grass nor grain. The spiritual meaning of the command
is, that we should prepare the hearts of men, which now are
unfruitful, for the reception of the word of God, and the produc-
tion of the fruits of faith. If they have been already once
plowed^ or excited, we are to plow them again, that they may be-
come mellow: then we are to cast in the seed of gospel truth, and
water it, humbly depending on God to bless our exertions, and
make his own word productive of hoiiuess.

The grand instrument used by God to break up the fallow
ground of the human heart is th . law. This exhibits the truth,
in relation to man's obligations, character, condemnation, and ex-
posure to everlasting punishment.

That divine truth, and particularly that part of i«, whicU
relates to the law, in distinction from the gospel, ib the principal
instrument of breaking up the fallow ground, and preparing the
heart for the rtccption of the seed of faith, will appear from
many passages of the word of God. Chris; prays for all, who
shall be saved, saying, " sanctify them through thy truth ; thy
word is truth :" and adds, " for their sakes I sanctify myself, that
they also might be sanctified through the truth." John xvii.
17 — 19. Now if the whole of sanctification, including its
commencement, which is regeneration, is effected by the Spirit
through the truths it is reasonable to suppose that conviction^ and
"What Calvin calls, the preparatory ivork of faithfi's, accomplished
by the same means. " The commandment is a lamp, and the law
is light ; and reproofs of instruction are the way of life." Frov.
vi. 23. The law is said, {Gal. iii. 24.) to be " our schoolmas-
ter to bring us unto Christ, that we might be justified by faith."
Before we can have saving faith in Christ, we must be convinced
of sin ; because, until we feel that we are helpless sinners,
we shall not look to the Saviour for deliverance. It is by
the law that we are so convinced as to become <' poor in spirit."
" By the law is the knowledge of sin." Rom, iii. 20. " I had not
known sin but by the law : for I had not known lust, except the
law had said, thou shalt not covet." " I was alive without

OF GRACE. 149

the law once ; but when the commandment came, sin revi-
ved, and I died."

This is preparatory to the commencement of the life of faith.
We must be slain by the /aw, in order that vve may be made alive
by the gonfiel. " The luw of the Lord is perfect, converttJig- the
»oul : the testimony of the Lord is sure, making wise the sim-
ple : — ^the commandment of the Lord is pure, enlightening the
eyes." Ps. xix. 7, 8.

Peter represents ^"aco aii I pear.e to be given to sinners, 'ij'*
" through the knowledge of God, and of Jesus our Lord." 2r
Pet. {.2. He considers alsoj that men escape the pollutions of
the world, through the instrumental agency of the same know-
ledge. 2 Pet. 11.20. Our Lord hud previously tautjht the same
doctrine, when he said, John xvii. 3. " this is life etenicd, that
ihey mi^lxt know thee^ the only true God, and Jesus Christ."
When the heart is prepared, through that fear which is the
beginning of wisdom, {Prov. ix. 10.) then God sends his gosfiel to
the sinner, through an enlightened mind, into the affections.
This, according to Calvin, is the use of the law and the gospel^
in the restoration of fallen man. In the application of these
it pleases the Holy Spirit to make use of that human instrumen-
tality, which is in itself im/iotence, but which, m his hands, is
Tuighty. Feeble men are commanded to speak the word of God
faithfully ; and concerning this same word, the Lord demands ;
" is not my word like as a fire, and like a hammer that breaketh
the rock in pieces ?" Jer. xxiii. 29, Such is the power of
the gospel that it is denominated, " the word of life." Philifi.
ii. 16. To the Corinthian converts Paul says, "as my beloved
sons, I warn you. For though ye have ten thousand instruct-
ors in Christ, yet have ye not many fathers ; for in Christ Jesus
I have begotten you through the gosftel." iCo?-. iv. 15 Paul had
prepared them, through preaching the law, by which is the
knowledge of sin, to despair of help from human aid, and from
their own personal righteousness. Then he preached the right-
eousness of Jesus the substitute, who bare our sins in his oWn
body on the tree, and God gave the grace of faith, which embra-
ces the offered salvation. Paul planted the gospel seed ; and af-
terwards; ApoUoS) by proclaiming the same truth, watered it.

150 ON THE MBANS

This, however, would have been in vain, had not the Spirit caus-
ed that very seed, which was planted and watered, to grow : so
that these ministers should become successful " labourers to-
gether with God." The Lord did give the increase, and they
"were, therefore, persons " by whom," or instruments by which,
the Corinthians were brought to the saving belief of the truth.
The Spirit created these sinners anew in Christ, but it was
through Paul as a spiritual father. God gave it to him and
others, to enlighten the eyes of the Gentiles, and bring them to
the knowledge of that truth, which is able to make men ivise td
salvation. 1 Tim. ii 4. and 2 Tim. iii. 15.

Paul calls Timothy his " own son in the faith ;" and concern-
ing Onesimus, a servant, who had fled from his master to Rome,
whom the apostle had been the instrument of converting, he
says to Philemon, " I beseech thee for my son, whom I have be-
gotten in my bonds " When Paul would persuade the master
to receive his servant kindly, he says, " if he hath wronged thee,
or oweth thee aught, put that on mine account," and then deli-
cately adds, " I do not say to thee, how thou owestunto me even
thine own self besides." Paul had actually begotten, by the g;oS-
pel, to spiritual life, Timothy, Onesimus and Philemon.

If there are no means of communicating "the grace of faith,'*
why do we read of one sinner's turning another from the error
of his ways, to serve the living God I Why is it said, " that he
which converteth a sinner shall save a soul from death, and shall
hide a multitude of sins ?" James v. 20. Why did Paul become
« all things to all men," but that he « might by all means save
some ?" Why do we find such a caution and promise as are con-
tained in these words ? " Take heed unto thyself and unto the
doctrine ; continue in them : for in doing this thou shalt both
save thyself, and them that hear thee." 1 Tim. iv. 16. PauJ
informs the Romans, that he was ready upon all occasions to
preach the gospel, because it was " the power of God unto sal-
vation," and because he desired and expected " some fruit
among" his hearers. Rom. i. 13, 16. Why is a " ministry
of reconciliation" appointed for the church, and continued in it,
by divine appointment ? 2 Cor v. 18. We are informed, E/ih.
iv. 11, 12, that apostles, prophets, evangelists, pastors and

t)F CRACE. 151

teachers were given " for the perfecting of the saints — for
the edifying of the body of Christ ;" which is the church. Evi-
dently, then, there are means of grace ; there are means by
which the vineyard of the Lord is cultivated, and his " building,"
his temple, erected.

Many other parts of the holy scriptures might be adduced, to

prove that fiurchased ^^race is conveyed from Christ, by the ofie-

rationa of the Holy Ghost, through faith ; and that the gift of

faith ia ordinarily communicated through the instrumentality of

truth.

God's people are made willing, in this manner, to embrace
Jesus, in the day of his sovereign grace and almighty power,
Man is enabled to wield the sword of the spirit, the word of God :
and the Lord makes bare the bosom of his foes, directs the at-
tack, and makes the weapons of the spiritual kingdom sharp in
the hearts of the King's enemies. Efih. vi. 17. and Pa. xlv. 5.
The " word of God is quick and powerful, and sharper than any
two-edged sword, piercing even to the dividing asunder of soul
and spirit, and of the joints and marrow, and is a discerncr of the
thoughts and intents of the heart." Heb. iv. 12.

Having arrived at the conclusion, that divine truth is the me-
dium through which the Spirit communicates faith, and thus ef-
fectually calls the heirs of salvation, it remains to be exhibited,
iy ivhat means this thuth is brought into ofieration.

Instead of working without instruments, in teaching the truth,
flod invariably adapts them to his designs. The knowledge of
God, of man, of the law, and of the gospel, is to be conveyed to
the human mind. It does not please Jehovah, so far as we can
learn, immediately to create ideas, or thoughts, upon these sub-
jects ; but he presents objects, and employs botli our bodily or-
gans and mental faculties. When God has been pleased to make
an immediate revelation of any truth, he has even then done it
through the faculties of the being, which were already in exist-
ence. When "at sundry times, and in diverse manners," God
" spake in time past" to the prophets, and through them to the
Others, the Uoly One assumed some viiiible form, and used the

152 ON THE MEANS

sounds of a human voice. His revelations were through signs,
visions, sounds and dreams.

To perpetuate the knowledge of saving truth, the Father of
mercies hits given mankind the Holy Bible. From this we de-
rive knowledge, through our organs of sight, or of sound.
We either read or hear it. These scriptures we are to search
and meditate upon, with diligence and devotion. Purents are to
teach them to their children, masters to their pupils and servants,
and the ministers of the gospel to all classes of men. That all
may have access to the truth, the scriptures are to be published
in all languages, and spread to all lands. That the people may
be constrained, and in some sort compelled to hear the whole
truth, public teachers are to expound the scriptures, and the mis-
sionaries of the cross are to preach the gospel to every crea-
ture. In this manner will be ushered in that glorious day, when
effectual calling ivill be universal.^ and the knowledge of God
will cover the whole earth.

The means which Jehovah uses to bring those to the know-
ledge of the truth, who shall be heirs of salvation, are almost as
numerous as their peculiarities of character and situation. Ask
twenty intelligent Christians by what means God effectutiUy
called them out of daakness* into his marvellous light, and each,
will have to exhibit something sini^ulur, in the mode of divine
operation through the truth. The Lord, who made us, knows
every string which reaches the human heart, and his hand can
touch ten, or ten thousand of them, so as to produce heavenly-
melody in that soul, which once resounded only with infernal
discords.

All those means, which are blessed by God, for the convey-
ance of salutary truth to the mind, may be called means of grace,
or means of effectual calling ; because God makes use, some-
times of one, and at other times of another, or of many in union,
to work his pleasure in the soul.

Faith is t\\e firimary^ and truth the s'icondary means of be-
stowing grace. The means of conveying truth constitute a third
order ; and these may be subdivided into three classes.

Of GRACE. 153

•The ^rst comprehends those in which divine providence is
the immediate author of the means, as well as of the gracious
influences. God sends affliction, disappomtment, tribulation,
sickness, adversity generally, or prosperity, or some unusual oc
currence, which he causes to promote serious reflection. He
awakens sensibility, perhaps by the death of a friend, child, or
partner ; he knocks loudly at the door of the sinner's heart ;
forces a passage for truth, quickens the conscience, convinces of
sin, slays by the law, and then freely gives faith in " one mighty
to save." By his unusual providences the Lord often speaks,
sauses the sinner to hear, and makes the dead soul live. '

The second class comprehends those means, which men use
by divine appointment, and under the guidance of Providence
for the salvation of their fellow men. Of this description are
the training of children in the way in which they should go, fa-
mily worship, the preaching of the word, the other public ordi-
nances of the Lord's house, particularly the administration of
the sacraments, gospel discipline, the example of the pious, antl
friendly admonirion All these may come under the general de-
nomination of Jilanting ; and when seed is, in this manner, com-
mitted to the soil, God does usually give the increase.

The third class comprehends all those means, in which impen^
itent sinners, either from the force of conscience, education,
habit, or any other cause, are used under Providence as agents,
immediately acting upon themselves. It is not pretended, that
God requires any thing short of immediate and perfect holiness,
or that the unrenewed sinner serves God by the use of these
means; for his heart is unsubdued, and there is not found owe
good thing towards the Lord God of Israel, in any part of him.
Still, we affirm that God, who brings good out of evil, through
the sovereign grace of the Lord Jesus Christ, often causes sin-
ners, essentially and everlastingly to serve themselves. What
they perform from no good motive is often converted, by the Ho-
ly Spirit, to their saving benefit.

The second and third classes of subordinate means arc not un-
frequcntly caused to co-operate. The parent trains his child,
and from filial affection, na/e^ra/ but not /lo/?/, the child consents

2<?

154 ON THE MEATVS

to be trained ; and the Spirit of the Lord operates through this
eoncurrence of means, so that when the child is old, he departs'
not from the way of wisdom.

A master reads the word of God. In obedience to command,
©r from a conviction of decorum, his servant attends, and God
sets home to his heart the words of life.

A gay, thoughtless youth, is instigated by advice, curiosity, or
the insufferable fatigue of doing nothing, to frequent the house
of God. His attention is first gained by the eloquence, logic,
zeal, or manifest sincerity of the preacher. Christ is preached,
and the doctrine of Christ crucified, induces a spirit of inquiry.
The rebel begins to consider his way, {Hag. i 7.) and his latter
end. Deut. xxxii. 29. The law performs its appropriate woik,
and the gospel becomes unto him the power of God unto saiva-
tion. The ordinance of baptism is administered, and another
sinner, who came to please a pious parent, is taught of God
that he needs to be washed in the fountain set open for Juuah
and Jerusalem. Prayer is offered. An impenitent person makes
an attempt to pray ; and is for the first time convuiced, that his
heart is not right with God. The knowledge of this truth is in*
strumental in preparing the way for the reception of the gilt of
faith. The Lord's supper is celebrated. An impenitent sinner
sees an acquaintance, a father, a mother, a child, a. partner, seated
at the sacramental table, and is constrained by the Spirit of the
Lord to ask, even to the salvation of his soul, " why should not I
become a guest ?"

A believer exhibits in his life the excellency of Christianity;
an unbeliever takes knowledge of him that he has been with Je-
sus ; and looking upon the image of the Son of God, is chan-
ged through the knowledge of God, into the same likeness.

One newly converted lisps the praises of Jesus. An uncon-
verted friend listens, and exclaims, " once it was otherwise ! I
heard h usphemy : now I hear ascriptions of glory to Christ.
Whence this change ? There must be a power in the gospel ; a
reality in Chrisiiauity." Aii«in he listens, catches the tones ;

OP GRACB, 155

the cords of his tongue are loosened, and he in turn, is taught to
speak for God, and say, " worthy is the Lamb, who was slain."

Through such means God has already effectually called mul-
titudes into his kingdom. By such feeble instrumentality he
has caused his grace to extend from heart to heart, from house to
house, and from land to land.

From this exhibition of the means of grace, all the children of
God should take encouragement to plant and water the seed;, of
truth. Use the worJ of God like an instrument to breuk the
rooky heart. Cultivate the Lord's vineyard If any " fi^-trce'
has been unfruitful for many years, ** dig about it" once more,
and possio y it may abundantly reward you for all your labour.
*' He thdt observeth the wind shall not sow ; and he that regiird-
eth the clou Is shall not reap " " In th • morning sow thy seed,
and in the evenini^ withhold not thy hand ; for thou knowt-st not
Whether shall prosper, either this or that, or whether they both
jhall be alike good.'* EccL xi. fi.

NOTE e.

OJV T//E ARMlJfJAK TEJ^DEJ^CY OF BOPKIKSIAJ^'ISM.

It has been often asserted, and never disproved, that many of
the doctrines of Hopkinsianism tend directly to support the
theory of Arminius. If any one doubts upon this subject, let
him compare Emmons with any Arminian writer, upon the sub-
ject of original sin, imputation, and effectual calling ; or regene-
ration, by the change of exercises.

Since many of the Eastern divines are fond of colloquial dis-
cussions, it may not be improper to adopt their method, and
i^troducp

^^^ ON THE TENDENCY

A DIALOGUE

BETWEEN

THREE REVEREJ^D BRETHREjX OF JDIFFEREJTT
SEJVTJMEJVTS.

" Thank you ! thank you, brother," said an Arminian Doctor,
drawing his long pipe from his mouth, and putting his hand on
the knee of his friend, the Hopkinsian, " you have made me ap-
pear orthodox to the world, for you vindicate my proscribed sen-
timents in the most decisive manner."

Hojikinsian. " You have long been orthodox, so far as smo-
king is concerned."

Arminian. " Yes, yes, you have given that severe old John
of Geneva a home thrust under his fifth rib, of which he will ne^
ver recover."

On hearing this speech, the follower of Calvin wrinkled his
brow, and emitted two puffs of smoke with one breath."

Hoji. You know, man, that I am a strict Calvinist.

Arm. Far be it from mc to say, that I know any such
thing. You think so : but, verily you no more agree with Cal-
vin than I do ; for you affirm, that Adam's sin was never imputed
to any one of his posterity ; that the first man alone was guilty
of original sin; and that no corruption is derived by natural ge-
neration.

Hoji. I do affirm all these things ; but what then ?

Arm. Why ! you will I'un your system a little further, paral-
lel with mine. You will grant that conversion to God, which is
the effect of regeneration, consists in a change of moral exer-
cises ; and that God is as much the author of ji sinful as of a holy
volition.

OF HOl'KlNSIAKISai. 157

Hofi. All this I teach, both in public and private.

Calviniat. Therefore, since you contradict the plain lan-
guage of the scriptures, you both teach heresy, every I^ord's day.

Arm. Pray, brother Galvinist, be at peace, while I prove that
his reverence who claims your name, is actually one of my fra-
ternity. What do I more than deny the doctrines of original sin,
imputation, and — . ?

Hofi. And regeneration and predestination, which I do not
deny.

Arm. Were you to preach from -E/zAMwns iv. 23. "be re-
newed in the spirit of your mind," would you not Jirst, show
what is implied in being renewed ; secondly^ prove that all men
are commanded to be renewed ; and thirdly^ establish the doc-
trine, that all men have all necessary natural ability to make
themselves new creatures in Christ Jesus ?

Hoii. A better division of the subject, or more appropriate
language, I could not desire. On the last Sabbath I handled that
text precisely in the manner you propose.

' Cal. You liandled it very roughly then ! I do not wonder that
your people, in spite of all your Calvinism, are tliorough Armin-
ians.

Hofi. One at a time, if you please.

Ann. We should treat that text in the same manner. What
then, is it, to be renewed in the spirit of the mind ? You will
say with me, 1 st. That it does not imply any change in any thing
derived by birth, or which God gave us in the formation of our
bodies, or in the texture of our souls.

Hoft. So far as this I can certainly proceed with you, because
6in cannot enter ijito the 90Dipos;tion of matter or spirit.

158 ON THE TENDENCY

Cal. That moral depravity may not, is more than either of
you can prove ; for men " are by nature children of wrath :" and
every child of Adam, is " wliolly an unclean thing." The man,
who will pretend that the body and soul, in all their faculties,
have not suffered by the fall, is bound to prove, that Adam before
his transgression was subject to inordinate animal passions, to
disease, to obscure perceptions, to false reasonings, to a pervert-
ed conscience, and an uncontrolable heart. He must prove
that man, in the image of God, was as weak, wretched and wick-
ed, as he now is without it.

Arm. Let me follow the train of reasoning, which we have
already commenced. Regeneration does not imply, 2dly, The
implantation of a new principle, taste, nature, faculty, power, or
seat of the affections. So far as these are concerned, we were
made right at first ; we were created beings capable of intellec-
tual and moral action, and having the same naturitl ability for good
and evil. Man is able to reflect upon the objects of percep'ron,
and act in view of motives. He has the sume freedom of will
now, which his progenitor had in his first estate. If this animal
and rational nature should be renewed a thousand times, that
would not constitute regeneration, so long as sin and holiness
consist entirely in the nature of volitions.

Hofi. I could not more clearly state my own sentiments.
Proceed.

Cal. Pray adduce your scripture, gentlemen, before you
charge all these doctrines to the Holy Spirit.

Arm. " Lo, this only have I found, that God hath made man
upright " " I here is a spirit in man, and the inspiration of the
Almighty giveih him understanding."

Cal. and Hofi. Your quotations are not to the purpose. The
first declares the uprightness of man before the apostacy ; and
the second is simply a declaration that God is the Father of
spirits.

©P HOPKINSIANISM. 15&

ifo//. T should answer, that "love is the fulfilling of the law ;'*
and since God requires nothing but that which fulfils the law, no
new principle or Dature is required, because love is an exercise,

Cal. God, indeed, requires good fruits, but will they ever be
produced without the implantation of their root, and the growth
of the tree which bears them ? When love is required, all which
is necessarily presupposed in order to it is likewise required.
However, I am impatient to hear in what you twin Arniinians
will make regeneration consist.

jirm. It implies nothing but a change in our moral exercised,
and consequently in our habits of feeling. " Be renewed in the
•pirit of your mind," is of the same import wifh this command ;
" change your vile dispositions." A good disposition is the com-
bination of benevolent exercises. An evil disposition is the re-
verse. He, who exercises kind affections, is said to be a man
of a kind disposition. Disposition is sometimes called heart.
Any one, tt^crefore, who has a right disposition has a new heart.

Hofi. You hive become very much of a Hopkinsian, Sir : for
thus far 1 agree with you.

Cal. You should rather say, that you and all of your divinity
soUege have become subtle Anuinians.

jlrm. It follows, from what has been already mutually estab-
lished, that regeneration implies a change, not in any tlnng na-
tural, but in something acquired ; in the disposition. The
man, who has indulged hatred towards God, must love his Ma-
ker ; and produce, in view of every proper motive, holy voli-
tions.

Hofi. You have gone too far. The evil disposition is neither
native nor acquired., but created ; and because all natural, or un-
renewed men possess such a heart, it may be termed natural.
Against nothing else, whicn you have said, do 1 object.

jirrn. Your doctrine of created sin is an abomination. At
l^resent, however, 1 wiii stale the second general proposition,

160 ON TH*E TENDENCY

that all men are commanded to be renewed. The words which
we have taken for our guide in this discussion, are directly in
proof of this statement. Similar passages abound. " Repent
ye, and believe the gospel." " Repent and turn from all your
transgressions ; so iniquity shall not be your ruin. Cast away
fi'om you all your transgressions, whereby ye have transgressed)
and make you a new heai't and a new spirit." " Turn yourselves
and live." " Work out your own salvation." Sinners are com-
manded by every divine requirement of repentance, faith, and
holiness, to be renewed.

Jlofi. It is needless to multiply arguments upon this subject,
for no one will deny the duty of being conformed in our moral
exercises to the divine law.

Here the good lady of the Hopkinsian Doctor interposed with
an invitation to tea. While seated in the parlour, the Calvinist
related several instructive anecdotes, and was as cheerful as his
neighbour, who shook his large white wig, of monstrous size,
and venerable for its powder, with perpetual laughter. The
Hopkinsian was not so lively, because he was sometimes antici-
pating the end of the argument ; and because his wife would now
and then, very indiscreetly mingle a little slander with the doc-
trine oi fier/ectly holy exercises. After the needful refresh-
ment and relaxation, the three divines returned to the study.
Each one made ready his metaphysical barometer, the pipe, when
the Arminian resumed the discourse.

" The third general firo/iosition in which two of us were
agreed was this ; That all men have all necessary natural ability
to make themselves neiv creatures in Christ Jesus."

Hop. You are correct in your statement ; and the reason of
the proposition may be easily given. It is unreasonable to re-
quire of any creature what he cannot perform. The command-
ments of God are all reasonable. Therefore, they are such as
can be obeyed by the beings to v hom they are directed. Now
the Lord saith, " put off concerning the former conversation,
the old man, which is corrupt according to the deceitful lusts : —
put on the new man, which aftqr God is created in righteousness

OP HOPKINSIANISM. 161

And true holiness." All the incapacity of the sinner consists ift
the will. He ivill not come to Christ that he may have life.

Cal. Pray, does this incapacity lie in the nafwre of the will, or
in the power of volition.

Hofi. In neither. It consists simply in the act of the will,
cr in the volition. He has no other inability than this, that he
has no right volition.

Cal. You affirm, then, that the imbecility lies not in the sin-
ner^ not in his /towers of mind or will ; but in the nature of a
volition^ WHICH he has not. Thus you say, that in the sinner
himself, there is no kind of inability to obey the whole Ikw and
gospel. Do you not read, that men are dead in trespasses and
sins, and must be quickened., or made alive, before they have any
spiritual life, or any ability to please God ?

Hofi. Men zxc figuratively said to be dead., because they have
no moral ability., no disfiosition to perform the things required
of them. " Wherefore he saith, awake, thou that sleepest, and
arise from the dead." Those persons, who are compared to dry
bones, have such natural ability that they are commanded to hear
und live.

Jrtn. You have rightly interpreted those passages, which
have troubled the Arminian Israel.

Cal. You might with more propriety say, that he has wrested
tliem from their natural meaning. Should either of you wish
to express a complete destitution of natural, moral, and every
other kind of ability, he could not do it more cleaiiy, than by
using the similitude oi death. Why, then, will you pervert the
word of God ? You will next make heaven and hell figures of
speech.

Arm. It is a plain dictate of common sense, that an impossi-
bility can never be a duty. We may argue, therefore, from the
nature of the case, as well as from the divine perfections, that
every man is able to obey his God, when required to make him-
self a new heart. God does command all men to be renewed j

162 oif THE TENDENCY

and if they absolutely cannot, he is unreasonable, absurd, and iin^
just. If He ^ave them a morally depraved taste, principle, cha-
racter, heart or nature, which they cannot change, his command-
ments would prove, that he delighted to aggravate the misery
which he had himself produced It will not remove the difficulty
to say, that God suffered their progenitor to ruin them,or destroy
their power of complying ; for as they had nO agency in the
apostacy" of the first man, so they incurred no guilt ; and a just
being will never punish a person for experiencing misfortune,
which he was not aliVe to avoid.

Iloft. To me your discourse appears reasonable ; but hO>v
do my sentiments support your system ?

Cal You would each of you do well, in forming theories,
occasionally to look into the Bible ; for your language reminds
me of a young man, who was in the study of divinity, and was
preparing to take orders by reading Pailcy, without even a New-
Testament in the house of his residence. Whether you will
admit the scriptures to be rational or not, they do teach, that
mankind being fallen in their progenitor, derive from him a cor-
rupted nature, which renders them evil, and disabled in relation
to good. We have ability and freedom to evil, and may there-
fore justly be punished. But if we obey in any one instance, the
ability and will are to be ascribed to grace. By our imbecility,
ignorance and obstinacy, we are shut up to the necessity of ac-
cepting life, even the whole spiritual life, from its first princi-
ple to its last exercise, as the gift of God, through Jesus
Christ.

Hofi. That salvation is of grace I teach ; because God in mer-
cy niakes us ivillivg to do, wiiat we were able^ but not inclined t»
perform^

Arm. You have so far harmonized with me, my brother flop-
kinsian, that now I feel some reluctance in opposhig you. Your
weapons however must be directed against yourself, if you do not
entirely renounce the Presbyterian of Geneva. You say, that
God gives man natural power to obey him ; but creates a moral
disposition to sin, which is a moral inability^ and which cannot

OP nOPKTNSIANISM. 163

^e removed by any human exertion. But God does require men
to be renewed, to put away their evil heart of unbelief, to change
their vile disposition ; and if they cannot do it, if he has not j^iv-
cn them the requisite ability to obey, he requires an impossi-
bility.

Hoii. It is however, a moral and not a natural impossibility.

^rm. It is as unjust to require a moral as a natural impossi-
bility ; for the £rst is simply an impossibility in relation to moral
or religious subjects ; and the second, in relation to natural ob-
jects. To require, in regard to the heart, an impossibility, is as
unjust, as to require an impossibility in relation to the hands or
feet. If a man is destitute of ability to love, which is a moral
ability, you cannot reasonably require him to love, any more thaD
you could command with propriety an impotent n^an^ labouring
under a natural inability, to walk.

But God requires all men to love him ; and since all the di-
vine requisitions are reasonable, it follows, that no man labours-
under any kind of inability to make that new heart, which con-
sists in exercises of love.

Cal. Your reasoning against the pretender to Calvinism is
correct. My brother ought to take, at once, your Arminian
ground and defend it ; or say with Caivin, that God still has a
right to demand of men that obedience, which they, by the fall,
have lost ability to render. He should say, that the fallen man
has no more power, of any sort, to live, than the dead man to
move. Then he would give God's grace the glory, not only of
making sinners willing^ but cA/f, to yender an acceptable sacri-
fice to the Lord.

Arm Were he so opposed to my sentiments as you are, I
should despair of his becoming, what you call a heretic, but
what 1 deem an orthodox divine.

Hofi. I still maintain, that men have natural power to obey ;
to make themselves new hearts ; but they want a moral ability^
vhich consists in a right yoiitioQ.

^64 ON THE TENDENCY

Ann. That is merely saying, that men want a new heart ;
and not that they want the moral power to produce it ; for you
affirm that a right volition constitutes the new heart. A volition
is not something which may be created, which is then confined)
like a bird in its cage, in some corner of the mind, and which,
when convenience requires, may be brought into exercise. A
volition is itself an exercise, or it is the act of willing.

Hofi. All of our school, however, maintain, that every holy
exercise, or volition, is created, or produced, by divine effi-
ciency.

Arm. You say too, that God is the efficient cause of every
volition ; and equally of holy and sinful exercises. Now I ad-
mit, that divine agency has as much concern in one of my men-
tal acts, and cordial exercises, as another : but I cannot think
that God creates in me either sin or holiness.

An efficient cause is that cause which produces the effect, and
gives character to the thing produced ; or makes it what it is,
whether matter or mind, wood or stone, light or darkness, moral
good or moral evil. The explanation of the proposition, then,
that God is the efficient cause of every volition, is this ; that Je-
hovah produces every moral action. Man may be the instru-
nient through which an action is performed, but God is the
mover, cause and agent, who makes holiness and sin. Loving,
hating, envying, repining, are moral exercises, which we huve
been accustomed to ascribe to sinful men, but if this doctrine be
true, God causes me to love my friends, hate my enemies, envy
the prosperity of the wicked, and repine at his dealings. Every
external action is performed in consequence of some volition,
and therefore the holy God makes men sinners or saints, without
any of their own efficiency. Whoever causes a volition must
be the author of that exercise, and if there is any sin in choosing
evil, and if God makes our will, Jehovah, (O the horrible impie-
ty of the doctrine !) must be accounted a sinful being. If we
are merely instrumental, and not efficient agents, there can be no
more iniquity imputed to an assassin, than to the instrument of
death, which is found in his bloody hands j and we might as well
e3?;hort the dagger to repent, &s the wretch who used it j for h^

OP HOPKINSIANISM. 165

was not the original mover, not the author of the murderous vo-
lition, or of the overt act ; neither can he by any moral power
which he possesses to perform the moral action) exercise repent-
ance.

Hofi. You have forgotten, it seems, that holiness and sin con-
sist entirely in the nature of choice or volition, and not in the
causing of volition.

jirm. Tell me, do you predicate sin of any thing but moral
action \

Hofi, Already have I said that we do not.

Arm. But you have said too, that sin may be predicated of the
native of volition, or, which is the same, of the quality of an ac-
tion. Now, there is a manifest difference between action and
the quality of action ; between the act of willing, and the nature
of the volition, which is produced. But you have said that sin
consists in the nature of choice. Nature is not action. The
nature of choice is the effect of action. It is something produ-
ced by the being who causes it. Now you have said, that sin
consists in actiori, and in the nature of the moral action. By
which will you abide ?

Hofi. I say, that sin consists in moral action.

jinn. And this, you say, is immediately caused by God, so that
the action is his ; and the sin consists in his action. If you
should now change your position, and again say, that it consists
in the nature of action, you would gain nothing ; but must
admit, that this nature is the effect of divine action ; so that
upon your principles, there is but one sinner in existence I

Cal. Your reasonings are impious on each side of the
question.

Arm. These are not my sentiments. I am merely showing
your brother Calvinist the tendency of his own doctrines. I can
gE^sily extricate myself ; but I know not how to disentangle him.

1G5 ON THE TENDENCY

From this absurdity, into which his assertion, that God is th<%
efficient cause of every volition, has brought him, I argue, that
his fundamental principle is erroneous, and that every man is the
efficient cause of all his own volitions. God presei'ves man in
the possession of all his moral powers, and, if he loves or hates
God, it is to be attributed to nothing but human agency, excited
by the voluntary use of motives.

Cal. That is, truly, the tendency of the theory which you have
opposed; but if both of you will be scriptural teachers, you
must ascribe all iniquity to men and devils, while you give G04
all the glory of man's obedience. Fallen men have the power
of doing evil ; and when God plants his word in them, the root
of faith is the secondary cause of every holy thought, volition,
word and action. " Their righteousness is of me, saith the
Lord." If God is the author of the sinful desires and actions of
men, it is true that he punishes other beings, who are susceptible
of pain, but not chargeable with criminaliiy, for his own actions.

Arm. Reverse the last sentence if you please, so far as the
nature of the action is concerned, and then see the inference
from your own system.

Cal. With all my heart ! If God is the author of holy desire^
and actions, when he makes a rebel happy, he crowns his own di-^
vine grace. Is there any thijig horrible in this ?

Arm. You give God all the merit of good works.

Cal. Yea, verily, I have pleasure in doing that. It is one part
of the felicity of heaven, to say, " grace ! rich grace I not untp
us ! not unto us, O Lord ! thine is the glory I"

Hofi. But how do you make it appear, that a dependent being
can be the author of any of his own volitions ? How can any maa
love or hate God, without being acted upon, by the mighty
power of him in whom all move ?

Arm. It is a plain dictate of common sense, that all guilt must
devolve upon the mover of unholy desires j upon the persoi^

OF lIOrONSIANISM. 167

eausin^, or originally exercising sinful volitions, and not upon
the instrument. There is no blame to be attached to the pocket
pistol of the duellist who honourably murders his man ; or
to the action produced by the powder and ball. The cause
of this action is the guilty being, whose hand directs the instru-
ment of death, and to his blood-thirsty soul we charge home the
guilt. His action is sin ; and his heart sinful.

Since, therefore, common sense forbids me to call God
the author of sin: and since one volition no more requires
divine efficiency than another, I conclude that man, who is th»
criminal or holy agent, is the prime mover of all his moral
actions. There is fallacy in the intimation, that God causes the
volition, and that the sinner brings it into action when he pleases,
for a volition is nothing but an exercise, which does not exist be-
fore it is exercised. Besides, the sinner cannot bring this voli-
tion into exercise, without willing to do it ; for which volition he
is as equally dependent as for any former one ; and hence, one
volition to bring into exercise another volition, must precede
another, without end.

You say, that it is impossible for God to create any being, that
is capable of choice, which is not caused. Are, then, Jehovah's
powers of creation confined to the formation of machines, which
cannot act, without being subject to immediate physical causa-
tion ?

Any being but an equal, he can create ; and I know of no
greater difficulty which omnipotence could find in making a man
free, and the efficient agent of his own finite exertions, than in
creating spirit. It is not so difficult to conceive of a finite as of
an infinite efficiency ; and would you deny the latter, because you
cannot comprehend it ? Man was made in the image of God, iii
relation to his moral powers, of thought, volition and action.
This image was never lost. Man now can choose good and re-
fuse evil, even as Adam could, who was like his Maker. Every-
man, according to my system, and to yours, if you would be con-
sistent, has the same kind of freedom and ability which Jehovah
possesses. Every argument which you adduce to prove, that
wan is not the efficient agent of his own volitions, tends to

168 ON THE TENDENCY

prove that no being can cause his own exercises; that the
volitions of the divine mind are dependent upon some pre-exist-
ing nature of things, and that there must be a prior cause to the
first cause of all volitions.

Hop,. If man is the cause of his own exercises, tell me, I pray
you, how can God govern him, in every moral action, for the di-
vine glory ?

Arm. You seriously think, then, that the supreme Governor
of the world cannot accomplish his purposes without perform-'
ing every action himself ?

Hop,. Indeed, I do.

Arm. You suppose then, that your Maker has ability to
manage no government, except upon mechanical principles.
God is infinite in understanding, and in resources. He can
do all his pleasure, while every man walks in his own ways. If
man was infinite, there might be some difficulty in managing
him ; but if a man can do his pleasure with a wild beast,
■when he has him secured in a cage, without causing his animal
volitions, I should suppose that the Lord of all could dispose of
man, and overrule his actions for the promotion of his benign
purposes.

Cal. Before the apostacy, man had the power of willing good
and evil; but since the image of God was defaced, man, un-
renewed, retains only the ability of choosing sin. When God
renews the fallen being, he restores some ability to perform
what is pleasing to his eternal Holiness. But what use would
you make of your Arminian, or rather Hopkinsian doctrine
of power ?

Arm. I would say, as my friend does, that when the sinner is
tvillingj he exerts his ability to make himself a new heart.

Hop. Remember, however, that I attribute this willingness to
grace. ,

OP HOPKINSIANTSM, l<>d

Arm. This act of willing, however, is as much the dinner's act,
as any former choice of sin J so that according to your sy«te:n,
as well as mine, the sinner's salvation, since the atonement
is universal, depends entirely on himself.

Hofi. Does not God assist some more than others ?

Arm. Yes: Gad helps those persons most, who help them-
selves most; for when we vviil or work, Gud works in us to will
and to do ; for in him we live, move, and have our existence.

Hofi. Are not some elected to everlasting life ?

Arm. Yea, verily; those-persons are elected, who by their owti
natural ability make their calling and election sure.

Hofi. Does not God give to some spiritual life I

Arm. Yes ; to those who awake from carnal security, and ansd
from the death of sensuality. I use your own language, when I
say, that God creates in those persons a clean heart, who makft
themselves a pure heart. He draws those with loving-kindness,
who consent to follow him. He will have mercy upon those who
first have mercy on themselves. The unregenerate often
change their disposition in temporal matters; and why may
they not with respect to spiritual things ? The understanding is
often convinced, so as to present motives to the heart, and
habitual effort will produce a new train of affections.

Men may even learn to love what was once an object of
disgust. From habit they may. even love that, which is, upt
its own nature, poisonous to the constitution.

Cal. Did you ever hear a sage divine compare the formation
of the new heart, to the acquisition of a taste for tobacco I

Arm. No : never*

170 ON THE TENDENCY

Cal If you have not, I have. Imagine that some lounger of
fifteen has taken up a resolution to be a brave fellow. He pro-
cures a large box, and fills it with the Indian plant. Repeiittdly
he "reels to and fro, fike a drunken man ; but finally he loves the
bane of his life. According to your plan he is making a new
heart By habit he has acquired a taste for that, which, in
its own nature, is poisonous to the constitution! O shame, shame
on such divinity ! Brethren, let me warn you of the tendency of
your doctrines You open wide the door to infidelity, and every
enemy of Christianity.

jirm. I will not suppose, that you are so unfriendly as to in-
tend that sarcasm for me, or for any follower of Arminius.

Cal. Do you not make piety a habit ?

Arm. Do not the strict Calvinists make the new heai*t con-
sist in the habit of soul, which is formed by exercise ?

Cal. Those who lay claim to strict Calvinism, in opposition
to the standaid works of Calvinism, must answer for themselves.

Hofi. I am ready to answer for them, that they do not use the
word habit to denote the new heart. They merely say, that no
one can form an idea of the heart, in distinction from moral ex-
ercises. The man who habitually loves what is morally good,
has indeed what some call the habit of holiness; for a continued
mode of action may be called a habit.

jirm. You grant, what I affirm, that to continue the train of
good exercises forms a virtuous habit. This habit /call the
new heart ; and those exercises which foi-ni the habit, you call
the new heart.

Cal. Can the Ethiopian change his skin, or the Leopard his

spots ?

OP HOPKINSIANTSM. 171

Here the servant entered ivith an invitation to suftfier. By
mutual consent the discussion ceased: but it was firo/wsrd that
each one^ at some more convenient aeasony should resume tht'
■vindication of his fiecuiiar doctrines.

172

CALVINISftl.

CHAPTER XI.

OF THE CHBISTMJV GJH^CES."

CALVIN, AND OTHERS.

" Now we shall have a per- « Justifying faith is a saving
feet definition of faith) if we grace, wrought in the heart of
say, that it is a steadfast and as- a sinner by the Spirit and word
Gured knowledge of God's kind- of God, whereby he, being con-
ness towards us, which being vinced of his sin and misery,
grounded upon the truth of the and of the disability in himself
free promise in Christ, is both and all other creatures to re-
revealed to our minds, and seal- cover him out of his lost con-
ed in our hearts by the Holy dition, not only assenteth to the
Ghost." truth of the promise of the

Institution, B. 3. ch. 2. sec. 3. gospel, but receiveth and rest^

« The object of faith is not ^^h upon Christ and his right-
barely God, as the schoolmen eousness, therein held forth,
coldly affirm, but God display- for pardon of sin, and for the
»ng himself in Christ." accepting and accounting of
B. 3. ch. 2. sec. 1. ^^^ person righteous in the

« Faith beholdeth Christ in ^^S'*^ ^^ ^tod for salvation."

po other glass than the gospel."
f' There is a general relation of
faith to the word, and faith can

Larger Cat. Q. 72.
This faith is the gift of God.
Larger Cat. Q. 71. Con. C,

jio more be separated from the Scot. Con P. C. U. S. and Say,

word, thjp tic sun-beams from Plat, ch 11. sec. 1.

the sun from which they pro- Faith is given only to the

ceed. Therefore in Isaiah elect. The manner of giving

(iv. 3.) God crieth out: ^ hear is, by the working of the Holy

* The primary Christian Graces, according to all theolo^cal writers, are
FAITH, REPENTANCE, HOPE, and LOVE. To tlus ordcr, however all do
poi assent. Some invert jt, either wholly or in part ; and others virtually
l^educe them ;ill to one. Tiiese Christian graces are all comprehended un-
der the general phrase, " evangelical obedience ;" because the gospel re-t
quiies tht-m ; and the person who believes, repents, has good hope througl^
jgrace, and lov^s God and his neighbour, obeys the gospel

173

nCPKlNSlANISM.

CHAPTER XI.

Of THE CBRlSTUJSr GRACES.

HOPKINS, AND OTHERS.

" In order to believe on " Disinterested affection i?
Christ, men must be born the tree, which supports repent-
again." ance and faith and all the other

Dr. Hofikina' atatement of his branches of Christianity."
own creeds in the Memoirs of Mass. Miss. Magazine^ Vol.
his life, fiublished by Dr. fVest, 3./?. 341.
fi. 205.*

" I. Saving faith is repre-
sented in many passages of
scripture as consisting in a be-
lief and assurance of the truth One of the first and most im-
and reality of those things which portant duties included in this
are revealed and asserted by disinterested love, is uncondi-
God in the divine oracles. Or tional submission to God, with-
a conviction and an assured out any view to his mercy,
knowledge, that the gospel is Emmons, fi. 29. Hojikins*

true ; that Jesus Christ is the Sy^t. Part 2. ch. 4. and Hofi-
Son of God, and the Saviour of kins* Sermons,/). 307 and 311.
the world ; and they who have
this belief, assurance or know-
ledge, are considered and de-
clared to be in a state of salva-
tion." Syat. Vol. 2./2.3.

• Dr. Hopkins has clearly taught that men must frst be born again, and
then believe, while Calvin taught, that the communication of the saving
grace of faith, was itself the beginning of spiritual life. In the 4Ui chap-
ter, of the 2nd Part of the System, we find Jive general observations con-
eeming faith, and then a definition, which is afterwards supported by three
general heads, some miscellaneous remarks, and an " improvement." That
the reader may form some idea of the doctrine concerning faith, he is
presented with most of the observations, which are connect^id? (by arith*
jaetical concaten^^Uon) iu ^helr tyminatiQal order.

174

-CALVINISM.

CALVIN, AND OTHERS,

me f and your soul shall live/ Spirit, and the manner of work-'

And that the same is the foun- ing is ordinarily, through tho

tain of faith, John sheweth in ministry of the word, persua-

these words: (John x. 13.) ding and enabling the sinner-

* these things are written that to embrace the offered Saviour*,
ye may believe ' And the pro- Con. C. Scot. Say Plat. Con.
phet meaning to exhort the peo- P. C U. S. ch. 14. sec. 1 JLar'^
pie to believe, saith,(Ps.xcv. 8.) ger Cat. Q. 67. and Shortet'

* this day if ye shall hear his Cat. Q. 31,
voice.' Sec. And to hear is
commonly taken for to believe."

« Therefore take away the Saving faith is of such a na-
word and then there shall re- ture, that it is capable of in-
main no faith. We do not here crease and diminution, of being
dispute whether the ministry of strengthened and weakened,
man be necessary to sow the and of growing up to a full as-
word of God that faith may be sui-ance.

conceived thereby, which ques- ^^V- P^"-^- ^°"' ^- ^^°^- ""'^

tion we will elsewhere treat Con. P. C. U.S.ch.l4>. Sec. I.

of J * but we say that the word ^^^ 3. and Larger Cat. Q. 80.

* " It nas the office of the second Ellas, (as Malachi wltnesseth, iv. 6.)
to enlighten the minds and to turn the hearts of fathers to the children, and
unbelievfeis to the wisdom of the righteous. Christ pronounceth tliat he
sendeth apostles, that they should bring forth fruit of their lubour. .John
XV. 16. Bat what that fruit is Peter shortly defineth, saying that we are
regenei'ated with incorruptible seed 1 Pet. i. 23. And therefore Paul glo-
rieth that he by tlie gospel begat the Corinthians, and that they were the
seal of his apostleship . 1 Cor. iv. 15. Yea, that he was not a literal minister.
1 Cor. ix. 2. such as did only beat the ears with the sound of voice, but
that there was given him an effectualness of spirit, that his doctrine should
not be unprofitable. 2 Cor. iii. 6. In which meaning also in another place He
saitli, that his gospel was not in word only, but in power. 1 Cor. ii. 4, He
affit-metli also that the Galatians, by hearing received the spirit of faith*
G;d. iii. 2. Finally, m many places he maketh himself not only a worker to»
gether with God, but also assigneth himself tlie office of giving salvation.
1 Cor. iii. 9. Truly he never brought forth all these things to this in-
tent, to give unto himself any thing, were it never so little, separately from
God ; as in another place he briefly dechreth. saying, our labour was not
unprofitable in the Lord, according to his power, mightily working in me.

HOFKINSIANISM*

175

HOPKINS, A

« II. Saving faith, in a num-
ber of places, is represented —
as consisting in the exercise of
the heart, and choice of the will ;
this being essential to it, and in-
cluding the whole."

Of this description are the
passages, which speak of re-
teiving Christ, coming to him,
mating hiajleah and drinking hia
bloody calling upon his name,
looking unto him, trusting in
him and seeking him. " There-
fore a saving belief of the truth
of the gospel, supposes and im-
plies right exercises of hearty
in tasting and relishing moral
beauty., and embracing it as
good and excellent."

The gospel is an exhibition
of " the sum of all the moral
beauty and excellence that is
to be seen by created intelli-
gences, in the whole universe."
He who has a true discerning
of this beauty, and has a renew-
ed heart which loves Christ, the
central sun of all this moral

nd others.

According to the II th Ser-
mon of Dr. Emmons, love is
the essence of obedience, which
is first created in the heart, and
comprehends in its own nature
all the christian graces. " If
we turn our attention inwardly
and examine the operations of
our own minds, we shall be con-
vinced that love is something
very different from either per-
ception, reason, or conscience.
These are natural faculties,
which do their office independ-
ently of the will.* It depends
upon our perception, not upon
our will, whether an object
shall appear either white or
black. It depends upon our
reason, not upon our will, whe-
ther a proposition shall appear
either good or evil. But it
depends entirely upon our
choice^ whether we shall love
either a white or a black object,
either a true or false proposi-
tion, either a good or an evil
action. Hence we intuitively

1 Thess. iii. 5." Intt. B. 4. cA. 1. sec. 6. " In the mean time, the Father of
Ijifhts cannot be forbidden, but as he enligbteneth the bodily eyes with th©
fceams of the sun, so he may enlighten our minds with sacraments, as with
a brightness set mean between. Which property the Lord taught was ia
his outward word, when in the parable he calleth it seed. Mat. xiii. 4^
*' As we say tiiat from seed corn both springeth, increaseth and growcth
up to ripeness ; why may we not say that faiih taketh from the word of
God both begiimjng, increase, and perfection :"

Institution, B. 4. ch. 14. sec;. 10, II''

* See Note C. at the end of this cliapter.

175

CALVINISM.

CALVIN, AND OTHERS.

itself howsoever it be convey- « True faith is not only a

ed to us, is like a mirror where certain knowledge, whereby I

faith may behold God. Whe- hold for truth all that God has

ther God doth therein use the revealed to us in his word,butal-

service of man, or work it by so an assured confidence which

his own only power, yet he doth the Holy Ghost works by the

always show himself by his gospel, in my heart ; that not

word unto those, whom his will only to others, but to me also,

is to draw unto him: wherefore "remission of sin, everlasting

Paul defineth faith tobe an obe- righteousness, and salvation,

dience that is given to the gos- are freely given by God, mere-

pel. Rom. i. 5."

hist. B. 3. ch. 2. sec. 6.

ly of grace, only for the sake
of Christ's merits."

Hcidclbergli Catechism., Q.
21.

" We deny not in the mean « The first coming unto

time that it is the office of fai'^h God. good Christian people, is

to agree to the truth oi God, through fvdth, wereby (as it i»

how oftsover, whatsoever, ar.'i dr^clared in the last sermon) we

in what sort soever it speaketh : be justified before God." It

but now our question is only, is to be observed, " First, that

what faith findeth in the word this faith does not lie dead ia

of the Lord to lean and rest up- the heart, but is lively and

on. When our conscience be- fruitful in bringing forth good

holdeth only indignation and works. Secondly, that without

vengeance, how can it but trem- it can no good works be done,

ble and quake for fear ? And that shall be acceptable and

how should it but flee God, pleasant to God.'*

of whom it is afraid ? But faith Homilies of the Church of

ought to seek God, and not to England., B. 1. Art. 4. fiart 1.

flee from him. It is plain there- Without faith "can no good

fore that we have not yet a full work be done, acceptable and

definition of faith, because it is pleasant unto God ; for as a

nol to be accounted for faith to branch cannot bear fruit of it'

know the will of God, of what self saith our Saviour Christ,

sort soever it be : but what if excejit it abide in the vine ; so

in the place of will, whereof cannot ye, excefit ye abide in

many times the message is sor- me. I am the vine, and ye are

rowful and the declarat^ioti the branches : he that abideth

H^OPKINSIANISM.

17t

HOPKINS, A

gloi'f, has saving faith. "There-
fore men must have an obedi-
ent, holy disposition of heart,
in order to exercise saving faith.
It is with such a renewed heart
that men believe unto right-
eousness."

Syst. Vol. 2. /z. 4, to 12.
** III. It appears from the
Bcriptures that love is implied
in saving faith, and is essential
to it ; so that where there is no
holy love there is no true fait4i."
" Faith which worketh by love.*
(Gal. V. 6.) The apostle does
not here say, that faith tuorketh
love ov firoduces it, as if faith
preceded as the cause of love ;
and that love is connected with
faith, and follows it, as the cer-
tain consequence and effect of
it. But he says, faith worketh
BY love, as some machines
move by wind or water, springs
or weights. He asserts that
love is the life and active nature
of saving faith. By this it is a
loving active faith ; love being
the life and soul of it." " And
now abideth faith, hope, love,
these three ; but the greatest
of these is love. ' Love is the
greatest, as faith and hope are
comprehended in love, as the
active nature, life, and essence
of them." Love is the very es-

ND oTHnns.

know, that love is a free, volun*
tary affection, which is entirely-
distinct from eveiy natliral fa-
culty of the mind. It is neithel*
a flower nor principle of action,
but rather an act, or exercise
itself." That love which God
requires, and which fulfils all
the demands of the law, " is
universal^ extending to being
in general, or to God and all
his creatures. ' The right'
eous man regardeth the life of
his beast.* The primary ob-
ject of true benevolence is being
simply considered, or a mere
capacity of enjoying happiness
and suffering pain. It necessa-
rily embraces God and all sen-
sitive natures." " It is there^
fore, the nature of true benevo-
lence to run parallel with uni-
versal being, whether uncrea-
ted or created, whether ratioi)*
al or irrational : whether holy
or unholy." " True love is
imfiartial. It regards every
proper object of benevolence
according to its apparent worth
and importance in the scale of
being."* " True love is pot
only universal and imfiartialy
but disinterested. Mercenary
love can never form a virtuous
character. This Cicero de-
monstrates — and all dramatic

See Note A. at the end of the chapter.
23

178

CALVINISM.

CALVl>f, AND OTHEI19.

dreadful, we put kindness or in me^ and I in him, he bringetiff

mercy ? * forth much fruit : for ivithout

'*" Truly, so we shall come me ije can do nothing." ''Fuilk

nearer to the nuture of faith, giveth life to the soul ; and they

For we are then allured to seek be as much dead to God that

. God, after that we have learned lack faith, as they to the world

that salvation is laid up in store whose bodies lack souls. With-

ivith him for us " " Therefore out faith, all that is done of us

there needeth a promise of is but dead before God " "True

grace, whereby he may testify faith doth give life to the works,

that he is our merciful Fa- and oitt of such faith come good

THER ; for that otherwise we rjorks, that be very good works

cannot approach unto him, and indeed."

upon that alone the heart of Hom. C.England. B. \. Art.

Mian may safely rest. For this S.fiart 1.

reason, commonly, in the All good works spring from

Psalms, these two things mer- faith in Christ,

cy and truth do cleave together, 12 and 13 Art. C. England^

because neither should it any " Moreover, our charitie, (or

thing profit us to know that love,) and our workes cannot

God is true, unless he did mer- please God if they be done of

cifully allure us unto hiin : nei- such as are not just : wherefore

ther were it in our power to we must first be just, before we

embrace his mercy, unless he can love or doe any just workes.

did with his own mouth offer it. We are made just (as we have

Ps. Ix. 11. I have reported said through faith in Christ, by

* Calvin was no advocate for that wliich is dignified with the title of
** unconditional submission to the will of God." Submission to the divine
will is, indeed, the indispensable duty of every rational being : but it is to
fee remembered, that we are not required to submit to any hnaginary, or
hypothetical character of Jehovah. We are to love that God who actu-
ally exists, and possesses the character attributed to hira in the holy scrip-
tures. We are to submit tahis will, who has revealed himself, the Lord,
the Lord God, merciful and gracious, long-suffering and abundant in good-
ness and truth, keeping mercy for thousands, forgiving iniquity, transgres-
sion and sin, and that will by no means clear the guilty." This is a defi-
nite character. To this God sinners must yield willing obedience. Did
we know nothing of God, but \\\^ justice, we might submit, but it would be
ixomftar.

HOPKINSIANISM.

179

HOPKINS, AN

sence of faith. " True faith
implies a right taste and exer-
cise of heart, which can be no-
thing but love ; and the light
and discerning which is essential
to faith, implies disinterested
henevolence."

Syst Fol.2.fi. 13 to 17.*

" IV. Repentance comes in-
to the nature and essence of
fuith "

This is evident, because,
1. The scriptures represent
repentance as necessary in or-
der to pardon. 2. Because
" forgiveness of sins is pro-
mised to repentance," and
" 3. Because faith is represent-
ed in the scripture as the only
condition\ of pardon and salva-

D OTHERS.

writers acknowledge." " This
God himself maintains in his
controversy with Satan, about
the sincerity of Job." It is al-
so taught in the 1 Cor. ch. xiiL
where the apostle commends
charity as seeking not her own.
This true love is the fulfilling
of the law, because it conforms
the heart to that God, who is
love. When we love perfectly,
we arc Jicrfect as our Father,
who is in heaven is perfect ; and
God can require no more of
roan.

* The Calvinists believe that love is implied in fuitli, as a consequence,
or fruit Instead of considering love as a machine whiclj is to be turned
by love, as by wind or water, they compare the union of a sinner with the
Lord Jesus Christ, to an iiigraftment. The scion must be inserted into
the good olive, bcforf it can grow ; and then, "contrary to nature," the
fruit must be made to partake of the excellency of" the tree, instead of be-
ing such as would naturally spring from the nature of the graft. Natu-
rally, the fruit is of the description of the bud, with which the vine is in-
oculated ; but contrary to naliu-e, God makes us partake of the vine ; and
aficr tlie spiritual connexion is formed, we have oiu- " fruit unto holiness.*

f Calvinists use the wofd, condition, in a different sense. They say that
accDrding to the covenant of redemption, the atonement was the only con-
dition of pardon and salvation. Faith is represented as an imtrument, or
means of uniting us to Christ, instead of a condition of our mystical union
witii the Saviour. By faith we are made members of Christ's body, and
so soon as we are thus connected with the Head, we derive spiritual life,
and ability to love and act, as the limbs of the h<iman body are moved by
means of the nervous energy of tlie brain. Before tlie mystical union is
formed, the heart cannot palpitate with one emotion of love

180

CALVINISM.

CALVIN, AUD OTHKRS.

thy truth and thy salvation, I the meere grace of God, whoi

have not hidden thy goodness doth not impute unto us our

and thy truth. Fs. xxv. 20. sinnes, but imputeth unto u»

Thy goodness and thy truth the riprhteousnesse of Christ,

keep me." yea and our faith in Christ he

Inst. B. 3. ch. 2. sec. 6. imputeth for righteousnesse

" As the persuasion of the unto us Moreover the Apos-

fatherly love of God is not fast tie doth plainly derive love

rooted in the reprobate, so do from faith., saying, the end of

they not soundly love him again the commandment is love^ jirO'

as his children, but are led with ceeding from a fiure haert., a

a certain affection like hired good conscience^ and a faith un-

servants. For to Christ only feigned.

was the spirit of love given, to Latter Con. Helvetia^ ch- 15.

this end, that he should pour it " And this faith is the meere

into his members." gift of God, because God alone

B. 3, ch. 2. sec. 12. of his power doth give it to his

" But hereupon hungeth the elect, according to measure^
phief'stay of our faith, that we and that when, to whom, and
do not think the promises of how much he will, and that by
mercy which the Lord offereth his holy Spirit, through the
, to be true only in others beside meanes of preaching the gospel,
us, and not at all in ourselves : and of faithfull prtiyer. This
but rather that in inwardly em- faith hath also her increases,
bracing them we make them which unlesse they were like-
pur own "* wise given of God, the apostle
B. 3. ch. 2. sec. 16. would never have said, Lordin-

" We make the foundation crease our faith.^' "Faith com-

of faith to be the free promise eth by hearing, and hearing by-'

* The Hopkinsians say, that we must love God, without any view to
the application of divine mercy in our own case. We must love the ab-
stract character of God. The Calvinists affirm, that we do not know what
God is in himself, so as to believe in lum and love liim, any farther than he
has revealed himself by lijs word and works. The whole character of God,
which is exhibited, is the object of relig-ious regard ; and there is no reason
for abstracting one attiibjite, more than another, and then requiring- that
the sinner shall submit to a maimed Deity. The question is, " do you love
that God, who has mercy, for one of his perfections J" It is not au unhno%ix
character, or will} which demands faith or submission.

lIOrKINSIANISM.

iSJL

HOPKINS, AND OTHERS.

Uon by Clirist." " From these " It appears from express

premises it follows, that saving declarations of scripture, that

faith and repentance are not love answers the full demand of

two distinct exercises, but im- the law."
ply and include each other.''
" What M irk calls believing"^

Mark xvi. 16 Luke calls re- ^^ li is the 7iature oi trut love,

fientanee^ Luke xxiv. 47." jlcta to make us feel and act in every

XX. 21. Alark I. 15. Alat. xxi. respect, just as God requires."

32, and j^cta xxvi. 20. are quo- If we love God, wc shall love

ted to prove, that such a re- our neighbour, love God's su-

pciitancc as includes saving preme and universal dominion,

faith precedes the proper ex- love to pray, and delight in

ercise of faith in Jesus. « As obeying all the commandments,

repentance towards God is put Love will lead ub to believe on

first, so it takes place in the the Lord Jesus Christ; for faith

mind first, in the order of na- workcth by, [or rather, is work-

ture, and precedes faith in Je- ed by] love. It is the " nalu-

sus Christ." ral tendency of love, to produce

*' Evangelical repentance," every virtuous feeling and ac-

however, or repentance for sins tion.*'* " Love restrains men

against Christ and the gospel, from every thing which God

and for the great sin of un- forbids." In short neither the

belief, " is not prior to faith in law nor the gospel, requires any

Christ." thing but love. All obedi-

Vol. 2. fi. 17 — 28. ence consists in Xhe fiositive ex-

V. The whole of evangelical ercises of true love ; and all
obedience is included in saving disobedience in ihc /lositive ex-
faith. " Saving faith does not ercises of false love, or selfish-

• The most consistent metaphysicians will, unguardedly, speak at times,
the language of common sense, in opposition to their own fine-spun theories.
Dr. Emmons has taught, repeatedly, that there is ho such thing as aprinci-
P'^ "f 8"°^^ which produces good volitions, because all volitions are imme-
diately created. Here, however, he speaks of the natural tendency of love
to produce virtuous feelings and actions. Does he now consent that love is a
principle, whicli produces holy volitions ? Or does he intend to affirm, what
be has denied, that one good exercise produces another? Common sense
wilj, now and then, belie speculation !

18^ CALVINISM,

• ALVIir, AND OTHERS^

of God, because fciith properly thewordofGod. And in another

stayeihuponit " "Fuithseek- place he willeth men to pray

eth for life ill God, which is not for faith. And the same also

fouad in commandments or de- calleth faith fioiverful, and

clarations of penalties, but in that sh6weth it selfe by love,

the promise of mercy, and in Gal. v. 6."

no other pron)ise but such as is Latter Con. Helvetia, ch 16,

freely given." " The faithful The last quoted chapter aiso

do every way embrace and re- says, that we are " created or

ceive the word of God, but we regenerated through faith."

appoiiit the promise of mercy " Now we attaine unto these

to be the proper mark of faith." so divine benefits, and the true

B. 3. ch. 2. sec. 29-. sanctification of the Spirit of

" We are regenerated by God, by faith, (which is the

faith," " Now it ought to be meere gift of God, not by any

out of question, that repent- either our strength, or irerits :)

ance doth not only immediately which faith being a sure and un-

follow faith, but also sfirinff out doubted substance, and laying"

of it." * hold on tilings to be hoped tbr

" As for them that think re- from the good will of God,

pentance doth rather go before doth send out of it selfe chari-

* Before we believe tlie testimony of God, we cannot be sensible of our
Jost estate and vile cliaracter. Until we believe the law of God to be
tioly, just and prood, we shall not believe ourselves justly condemned.
Until we firmly believe, that the threatenings of G;jd are tiue, we shall be
insensible to them, and have no v/ill to escape from impending wraili.
We must also believe, that -the promises of God, are all " yea, and
amen," before we shall trust in them. An unbeliever cannot hate what
lie neiilier sees nflr believes to be a crime : nor will sin become odi-
ous to any pei son, before he believes the testimony of God, concerning
its^odious nature. How then, can a man repent, or perfornv any good
woi'k, before he firmly believes ? In that very moment in which any one be-
lieves, he may have an evangelical conviction of sin, hatred of it, and a de-
sire to forsake it, but never btfoj-e. Repentance is an ;.ct of the believer
in putting off" the old man of sin, which implies regret at the past, which he
believes to have been evil ; and a desire to do no more what he believes to
be evil, together with a sincere resolution to deny all ungodliness. Gratitude,
love, and hope are, in like manner, dependent on faith for existence. But
faith which produces not these good works, is no better than the faith of
4evils. In many instaaces it is not so good, for they believe, and tremble-

HOPKIXSIANISM.

188

l]OPKINSf A

firorfwce obedience, or the latter
flow from the former, as the
effect from the cause ; but faith
itself is evangelical obedience,
and cannot be distinguisiied
from it."

Syst. Vol 2 /J. 28.
" The various christian exer-
cises, which are denoted by dif-
ferent names in scripture, and
commonly called christian gra-
*e«, are not in themselves so
distinct and different as not to
imply each other."*

Foi. 2. fi. ze.

" Right views and exercises
t>f heart, respecting God, con-
•idcr^d as being what he is
in himself, is love, considered
in the general nature of it, as
consisting primarily in disin-
terested benevolence, and com-
prehending all holy love. • This
is generally meant perhaps bj
love, when spoken of in scrip-
ture, in distinction from other
graces, such as faith, hope,
fcc. and is the root and essence
uf all right exercises of the
heart."

Vol. 2. Ji. 38.

" Repentance, faith, hope
mid every christian grace, may
All be comprised in the same
exercise of heart." They " are
really love diversified, with re-

ND OTHERS.

ncss. " If love is the fulfilling
of the law, then a good heart
consists in love." Only sepa-
rate the exercises of love from
a good heart, and there will be
no good heart left " If a good
heart were distinct from love,
then we could form a clear idea
of it distinct from love. But
whencYcr we think of a good
heart, either in ourselves or in
others, we think of kind, tender,
benevolent feelings, or the ex-
ercises of pure, divine love.
And it is out of our power to
conceive of a good heart, which
is not wholly composed of good
affections, or the genuine feel-
ings of true benevolence."

Rmmonsfp' 249 to 265.

" Some suppose, that a good
heart essentially consists in a
good firincifile^ taste, or relish,
which is totally independent of
the will. They imagine that
Adam was created with such a
good principle, taste or relish j
which was the source of all his
holy exercises and actions, be-

See Notes B. and C. attlie end of this ohaptw.

184 CALVINISM.

CALVIN, AND OTHERS.

faith than flow or spring forth tie, and then very excellent
of it, as a fruit out of a tree, fruits of all vertues."
they neverknewthe force there- Former Con. Helvetia^ ivrit'
of, and are moved witli too ten A. D. 1536.
tveak an argument to think so." ".Among good workes the
B. 3. ch. 3. sec. 1. chiefest, and that which is the
" Christ, (say they) and John chiefest worship of God, is
in their preachings do first ex- faith, which doth bring forth
hort the people to repentance, niany other vertuts, which
{Matt, iii 2.) and then they after- could never be in men, except
■wards say that the kingdom of their hearts had first received
lieaven is at hand. {Matt.xxx.l ^ to beleeve. How shall they
Such commandment to preack call on htm in whom they doe not
the apostles received, such or- beleeve ?* So long as mena
der Paul followed, as Luke re- mindes are in doubt, whether
porteth. Acts xx. 21. But God heareth them or not, so
while they superstitiously stick long as ever they think that
upon the joining together of God hath rejected thennr, they
syllables, they m^rk not in what doe never truely CitU upon God.
meaning the words hang toge- But when as once we do ae-
ther. For when the Lord knowledge his mercy through
Christ and John do preach in faith, then we flie unto God, we
this manner : repent ye, for love him, we call upon him,
the kingdom of heaven is come hope in him, looke for his htlpe,
near at hand : do they not fetch obey f^im in afflictions, because
the cause of repentance from we doe now know our selves to
mere grace and promise of sal- be the sonnes of God." —
vation ? Therefore their words " These services doth faith
are as much in effect as if they bring forth. Very well there-

* WiTsius, a distinguished Calvinist, in treating of faith, says, that it is
a gift of God, produced by the external preaching of the word, and the
internal teaching of the Holy Ghost, which presupposes knov:ledge, im-
plies assent to the testimony of God, and is followed by love, and the other
christian graces. Somethi?ig must be iiioiun, according to the Calvinistic
plan, as the object of faith ; and according to the Hopkinsian scheme, as the
motive in view of ivhich, the holy vohtion shall be produced. The former
says that the mercy of God in Christ must be known ; and the latter con-
tends that the least portion of nioral beauty is sufBcient, for the object, 'm
view of wluch, tlie love of being- in general shall be created.

H0PKINSIANI8M.

185'

HOPKINS, A

spect to the objects and opera-
libns of it. Love is often men-
tioned in the scriptures as in-
tending the whole of christian
holiness." " And hofie is used
to express the whole of saving
faith."

ND OTHERS.

fore the fall. And upon this
ground they suppose, that re-
generation consists in implant-
ing a new principle, taste or
relish in the mind, which is the
source of all the holy exercises
of the subject of grace. But
this sentiment is totally repug-
nant to the law of love. This
law requires no such principle
of holiness, but holiness itself^
The law requires nothing which
is/trevioua to love, but love it-
self."

£mmon8f/i. 36ff«

Definition.
" Saving faith is an under-
standings cordial receiving the
testimony concerning Jesus
Christy and the way of salvation
by him ; in which the heart ac-
cords and conforms to the gos-
fiei:'

Syst. 1^01.2.^.39.

« Some suppose, that sinners
are fiassive, in having a new
heart, or in becoming real
saints. But if a new heart does
not consist in di/irinci/ile of ho-
liness, but in the exercise of
holiness, or true benevolence ;
then the sinner may be as ac-
tive in beginning to be holy, as
in continuing to be holy."

Emmons, /i. 267.

ILLUSTRATION. This lovc, and consequently

1. The things which the gos- faith, repentance and hope, are

pel contains are matter of pure the gift of God, because he ere-

revelation. 2. The gospel is ates the holy exercises of love.

a testimony, cencerning God Emmons, Ser, lOi

186

CALVINISM.

CALVIN,

AND

OTHERS.

liad said, because the kingdom
of heaven is come near at hand,
therefore repent ye."

B. 3. ch. 3. sec. 2,

« Where they comprehend
faith under repentance,- it dis-
agreeth with that which Puul
saith in the Acts, that he testi-
fied to Jews and Gentiles, re-
pentance unto God and faith
in Jesus Christ, where he reck-
oneth repentance and faith as
two diverse things. What
then ? Can true repentance
stand without faith ? No : but
though they cannot be separa-
ted, yet they must be distin-
guished. As faith is not with-
out hope, and yet faith and hope
are diverse things ; so repent-
ance and faith, although they
hang together with one perpe-
tual bond, yet they rather should
be conjoined than confounded."
B. 3. ch. 3. sec. 5.*

Faith is the gift of God ; {B.
l.c/i 7. sec. 5. B 2.ch.3.sec. 8.)

fore said Ambrose, 'Faith is
the mother of good will, and
of just dealing."

Con. Ausfiurge,

" Repentance unto life is a
saving grace, wrought in the
heart of a sinner by the Spirit,
and word of God, whereby out
of the sight and sense, not on-
ly of the danger, but also of
the filthiness and odiousness of
his sins, and upon the appre-
hension of God's mercy in
Christ to such as are penitent,
he so grieves for, and hates his
sins, as that he turns from them
all to God, purposing and en-
deavouring constantly to walk
with him in the ways of new
obedience."

Larger Cat. Q 76. Con. C.
Scot. Con. P. C U. S. and Say.
Plat. ch. \5. sec. I, 2.

All good works are the fruits.)
as well as the evidences of faith.

Con. P. C U. S. Con. C Scot,
and Say. Plat. ch. 16. sec. 2.

* " The g-ospel presents a faithful testimony to be believed, exliibiting
an amiable object to be loved, and good things to con e, to be hoped for.
jFai I H respects the truth of the testimony; love what is amiable in it;
and HOPE the good things in prospect." Lathrop on Ephesians.

It has been said, that calling upon the name of the Lord is faith. Is it
not rather a proof that faith already esis's ? Who calls upon one, in whom
he does not believe ? Who asks for mercy, where lie does not believe tlia^
anv mercy is to be found ? Again, it has been said, that seeking the Lord is
faith. But who seeks any temporal or spiritual good, wluch he does not
believe to exist ? It is also said, that love is faith. But who lovea an ob'
ject which he does not previously believe to bclovelyi

HOPtlNSIANISM.

187

nOPKINS, AND OTHERS.

and the tlunj;» which he has " It is agreeable to the na-
done for us, and the good things ture of virtue or true holineaa
which he has freely offered to to be created The volitions or
all. 3. The gospel represents moral exercises of the miiid are
man as infinitely guilty and virtuous or vicious, in M«r own
miserable, a^ wholly undone, nature, without the least re-
helpless and lost, and altogether gard to the cauaey by which
dependent on the Redeemer for they were produced. This is
that help and gract, of which he apparent, upon the principles
is, and ever will be, infinitely of those, who deny the pussi-
unworthy. Now to manifest a bility of created holiness."

rigtit disposition towards all
tliese truths, which are exhibit-
edt presupposes disinterested
benevolence, which is believing'
in them ; which is holiness.

Mmmonsyft. 279,

It would be selfishness and
sin to love God for this reason^
Vol. 3. AOth to 46th page, that he first loved us. Faith,

and every christian grace must

consist in disinterested love.

*' IVe love hivi because he Jirst

loved us : that is, had he not

IMPBOVEMEHT.* been first in his love, and o/ien-

From this view of faith we ed a way for our reconciliation ^

learn, 1. That many have been by sending his Son to be the

mistaken in supposing that propitiation for our sins, and by

• The Calvinists teach, that saving faith is neither a speculative assent
to truth, nor a temporary faith, Bor a fanatical persuasion, nor the faith of
miracles, nor the faith of deviLi, nor a mt taphysical faith. They aihnit also^
that no man can know liin.self to be a believer, until he hiiS evidence from
the existence of the fruits of faith in his affections and life They affirm,
however, that the sinner's warrant to believe in Christ, does not arise from
his warrant to A<r/<«je that he is a believer. Tliis would be the same, as t©
reqiii-e him to believe before lie believed, that he might feel atitliorized to
trust his guilty soui lo the Saviour. The sinner m\\i>\. frst believe, before
he can have any evidence of his faith. It is idle, therefore, to pretend
as many do, Uiat (he sinner must first love God, before he can have any
warrant to believe in the Saviour. Tbs promise is a warrant ; and our
love aa evidence for faith.

188

CALTINISM.

CALVIK, AJ

which proceedeth from elec-
tion : {B. 3. ch. 22. sec. 10.)
which is founded on the pro-
mise of mercy : (jB. 3. ch. 2.
sec. 29.) which foUoweth teach-
ing : {B. 3. ch. 2, sec. 6.) which
is the root of all good things :
{B. 4. ch. 13. sec. 20.) which
changes the whole man ; (B. 3.
ch. 3. sec. 1 ) which breedeth
repentance : (B. 3. ch. 3. sec. 1.)
which engendereth love : (B.
3. ch.2. sec. 41.) and which is
joined with hope. (B. 3 ch. 2.
sec. 42.) " The beginning of
willing and doing well is of
fgiith."

B. 2. ch. 3. sec. 8.

« Godliness I call a rever-
ence of Godr joined with love
of him, which is procured by
knowledge of his benefits,
For men will never with willi
ing obedience submit them-
selves to God, until they per-
ceive that they owe all things to

D OTHERS.

« We believe that this true
faith being wrought in man by
the hearing of the word of God,
and the operation of the Holy
Ghost, doth regenerate and
make him a new man, causing
him to live a new life, and free-
ing him from the bondage of
sin" This is " such a faith as
is called in scripture a faith that
worketh by love, which excites
a man to the practice of those
good works, which God has
commanded in his word. —
Which works, as they proceed
from the good root of faith,
are good and acceptable in the
sight of God." « It is by faith
in Christ that we are justified,
even before we do good works :
otherwise they could not be
good works, any more than the
fruit of a tree can be good, be-
fore the tree itself is good."

Con. JR. D. C. Art. 24.

<' We beleeve that we who
by nature are the servants of
sin, are regenerated unto a
new life, bymeanesof this same
faith ; and by this faith we re-
ceive grace to live holily,whiles
we do embrace that evangeli-
call promise, that the Lord will
give unto us the Holy Ghost."
French Con.

" By faith is signified a con-
fidence, resting in the Sonne of
God the Reconciler, for whom

IIOPKINSIANISM.

189

IIOPKIKS, AND OTHERS.

foith consists in believing that his spirit regenerated us unto
our sins are forgiven, that Jesus holy disinterested love, to which
died for ««, and that ive shall be the unrenewed heart is an utter
saved. Men must^rs^ repent stranger : had he not thus first
and believe, in order to pardon loved us, and done all this for
That is not saving faith, which us, we should never have known
consists in speculative belief of what true disinterested love is."
the truth, or which includes the We love him, because he crca-
idea of meritorious works, or Hvelij caused us to love him.
•which can be separated even in Nojikins' Sijatem, Vol. I. ft.
theory from evangelical obedi- 564. Emmons, S fir insri«nd Wil-
ence, or which precedes rege- iiamsyfiaasim.
Iteration and the existence of a
new heart of love. 2. We learn
why faith is represented as a
duty ; because it is, in its own
nature, universal obedience. 3.
The interests of holiness are
secured by this faith. 4. Ac-
cording to this representation It is requisite, to the exist-
of faith, Paul and James are ence of faith, and of every other
perfectly consistent. 5. We saving grace, that the sinner
learn why pardon and salvation should have such a disposition,
are promised to the least degree as implies a willingness to be
of true holiness. 6. We may damned for the glory of God.
see how saving faith is the gift « He therefore cannot know
of God ; faith is the gift of that he loves God and shall be
God, as holiness is his gift, saved, until he knows that he
because they involve each other, has that disposition, which im-
and are really the same."* plies a willingness to be damn-

• " Saving Faith, the nature of which we arc now to explain, is not
some one single action or habit of the soul ; nor ought it to be restricted to
one faculty of the mind alone, but is a certain aggregate, consisting of va-
rious exercises, diffusing their influence in turn, without confusion, and by
a grateful combination mutually co-operating : it imports a change of the
whole man : is the fountain of the whole spiritual life ; and finally, is the holy
and curiously inwrought work of the soul towards God in Christ. With
difficvdty therefore, can its extensive meaning be distinctly comprehended
under any one expression "

190

CALVINISM.

CALVIN,

AND

OTHERS.

him ; that they are nourished
by his fatherly care ; that he is
to them the author of all good
things, so that nothing is to be
sought elsewhere than in him.
Yea, they will never yield them-
selves truly, and with all their
heart wholly to him unless they
assuredly believe, that in him is
perfect felicity laid up for
them.'*

JB. I. ch. 2. sec. 1.

we are received and doe please-
God."

Con. Saxony.
" No man can love God above
all things, and worthily imitate
him, but he which doth indeed
know him, and doth assuredly
looke for all good things from
him." " By this faith we are
borne ag ane, and the image of
God is repaired in us. By this
faiih, whereas we are borne cor-
rupt, our thoughts, even from
childhood, being altogether
bent untoevill, we become good

and upright."

Con. Sueveland.

" It should not however, seem wonderful to any one that we embrace so
much in the name of one Christian virtue. For, as when one says life, he
desii^nates by that one word that which diffses itself through his whole
eoul, and every one of his faculties, and which is both communicated to his
body and extends itself to all the actions of the living' person ; so when we
sa.y, ^Jaith we would signify by that term, that wliich is the very prolific
fountain of the whole spiritual life, which pervades all the faculties, and is
appr' )priate to those who are to be imited with Chiist, and so to be made
alive, to be sanctified, to be blessed." •

" There are many actions, as well in natural as in moral things, which,
according to almost universal consent, extend themselves through the
whoie soul, and cannot suffer themselves to be restricted to any one faculty.
In natural things, there is Jree choice, which so far as it is a choice, is re-
ferred to the understanding ,• but so far as it is Jree, rather to the fvill .- so
that as Bernard somewhere says, * a man is fi-ee to liimself, on account of
his Hvill ; a decider to himself, because of his reason.' In moral things
there is the image of God, and original righteousness, which are to be pla-
ced neither in the intellect alone, nor in the will alone ; but which each fa.
culty, of its own right, challenges to itself."

Witsii in Symbolum. Exercitatio III, Cap. 2, 3, 4.

HOPKINSIANISM. 191

HOPKINS, AND OTHERS.

Holiness consists in right ex- ed, if it be not most for the glo-

ercises, and they are created by ry of God that he should be sa-

God Wherefore, faith is the vcd."

gift of God. West's Life of Hofikinsy p..

System, Vol. 2. /I. W to S2. 150.*

• The doctrines of Hopkins are utterly repugnant to all such represen.
tations of the nature of lore, and faith, as are contained in the preceding
pug-e of Calvinism In his dialogue, between a person whom he calls a
Calvinist, and another, denominated a Semi.Calvinist, he attempts to prove
that Paul Was actually willing to be damned for his countrymen. Paul, he
says, was actuated by the love of being in general ; and if the salvation of
his brethren the Jews, was a greater good than his everlasting, personal
felicity, he was willing to be accursed from Christ, if his rejection might
be their reconciliation. Hence he argues, that all good men must pos-
sess the same kind of disinieresied benevolence, which dwelt in the great
apostle.

** God has revealed it to be his will to punish some of mankind for ever.
You know not but you are one of them. Whether you shall be saved or
damned depends entirely upon his will : and supposing he sees it most for
his glory, and the general good, that you should be damned, it is certainly
his will that you should be damned. On this supposition, then, you ought
to be willing to be damned ; for, not to be willing to be damned, in this
«ise, is opposing God's will, instead of saying, thy •mill be done."

Life vf Uopkina,p. 151.

" Without which submission it is impossible a man should be saved.**
♦• So there is no other way for us, not to turn enemies to God ourselves, but
to be willing that some of our fellow men should be enemies to him fot
ever." " But as soon as we cease to be thus willing to be given up to sin^
"•"e are given up, and turned enemies to God and all good."

JJfe of Hopkins, p 151, 156, 157.

See Note D. at the end of the chapter.

192 ON THE LOVE OF

NOTE A.

6jY the love of jbeijs/'g ijy gejYEhaI^

The Hopkinsian writers are excessively fond of the science
of abstraction They have certainly displayed much ingenuity
in their attempts to reduce all things to their first principles.
But it is thought by their opponents, th'dt scri/itural doctrines are
not the proper materials for chemical experiments, and chemical
rlccomfiosition. The word of God is already a simple declara-
tion of the divine will ; and all endeavours to reduce the first
firincitiles of revealed religion, tend rather to promote infideiity,
than to subserve the cause of Christ.

" Holiness is, in the holy scripture, reduced to one simple
principle, love, and made to consist wholly in this, by which is
evidently meant disintel*ested good will to being in general, ca-
pable of happiness, with all that affection necessarily included in
this.'* Hopkins' Syst. Vol. 1. fi. 350, "Upon this it may be
observed, that a person may have and exercise a proper regard
for himself, and desire and seek his own interest and happiness,
without the least degree of the self-love which is opposed to dis-
interested benevolence, or which is not implied in it. The per-
son who exercises disinterested good will to being in general^
must have a proper and firofiortionable regard to himself; as he
belongs to being in general, and is included in it, as a necessary-
part of it. It is impossible he should love being in general, or
universal being, and not love himself; because he is included in
universal being. Asd the more he has of a disinterested, uni-
versal benevolence, and the stronger his exercises of it are, the
more regard will he have to his own being, and the more fer-
vently will he desire and seek his own interest and happiness."

Hopkins' Syst. Vol. l./i. 351.

The Rev. Robert Hall has given an admirable confutation
of this reasoning. The reader will be gratified with a copious
extract from his sermon on " modern infidelity.'*

SEING IN GENERAL. 193

*' It is not the province of reason to awaken new passions, or
open new sources of sensibility, but to direct us in the attain-
ment of those objects which nature has ah'eady rendered pleas-
ing, or to determine among the interfering inclinations and pas-
sions that sway the mind, which are the fittest to be preferred.
Is a regard to the general good then, you will reply, to be ex-
cluded from the motives of action ? Nothing is more remote
from my intention : but as the nature of this motive has, in my
opinion, been much misunderstood by some good men, and abpr
sed by others of a different description, to the worst of purpo-
ses, permit me to declare, in a few words, what appears to me to
be the truth on this subject.

" The welfare of the whole system of being must be allowed
to be, in itself, the object of all others the most worthy of be-
ing pursued ; so that, could the mind distinctly embrace it, and
discern at every step what action would infallibly promote itj
we should be furnished with a sure criterion of right and wrong,
an unerring guidiJ which would supersede the use and necessity
of all inferior rules, laws, and principles.

"But this being impossible, since the good of the wAo/e'is a mo*
live so loose and indeterminate, and embraces such an infinity of
relations, that before we could be certain what action is pre-
scribed, the season of action would be past ; to weak, short-
sighted mortals. Providence has assigned a sphere of agency,
less grand and extensive indeed, but better suited to their limit-
ed powers, by implanting certain affections which it is their duty
to cultivate, and suggesting particular rules to which they are
bound to conform. By these provisions, the boundaries of vir-
tue are easily ascertained, at the same time that its ultimate ob-
ject, the good of the whole, is secured ; for, since the happiness
of the entire system results from the happiness of the several
parts, the affections^ which confine the attention immediately to
the latter, conspire in the end to the promotion of the former ;
as the labourer whose industry is limited to the corner of a large
building, performs his part towards rearing the structure, much
more effectually than if he extended his care to the whole.

1^4 On the lovB oI^

" As the ihtet'Pst, however, of any limited niimher of per-
sons may not only not contribute, but may possibly be directly'
opposed to the general good ; the interest of a family, for exam-
ple, to that of a province, or, of a nation to that of the world; Pro-
vid(-nce ha*-, a'soordered it, that in a well regulated mind there
springs ap, as we have already seen, besides particular attach-
ments, cth extended regard to the sfiecies-, whose office is twofold j
not to destroy and extinguish the more private affections, which
i» mental parricide ; but first, as far as is consistent with tho
cUiims of those who are immediately committed to our care, t»
do good to all men ; secondly, to exercise a jurisdiction and con-
trol over the private affections, so as to prohibit their indul-
gence, whenever it wouid be attended with manifest detriment to
the whole. Thus every part of our nature is brought into ac-
tion ; all the practical principles of the human heart find an ele*
merit to move in, each in its different sort and manner, conspi-
ring to maintain the harmony of the world and the happiness or
the universe."

To these remarks, contained in the body of the discourso^
Mr. Halt has subjoined the following in a note.

" It is somewhat singular, that many of the fashionable infi*
dels have hit upon a definition of virtue, which perfectly coin-
cides with that of certain metaphysical divines in America, first'
invented and defended by that most acute reasoner, Jonathak
EnwAitDS. They both place virtue, exclusively, in a passion
for the general good, or, as Mr Edwards expresses it, love to
being in general } so that our love is always to he firofiortioned
to the magnitude of its object in the great scale of being j
■which is liable to the objections which I have already stated,
is well as to many others, which the limits of this note will not
permit me to enumerate. Let it suffice to remark, 1. That
virtue on these principles is an utter impossibility ; for the sys-
tem of being comprehending the great supreme is infinite^ and
therefore to maintain the p,oper proportion, the force of parti-
cular attachment must be ivjlnitely less than the passion for the
general good ; but the limits of the human mind are not capable

BEING IN GT-NERAL. l95

•f any fttnotions so infinitely different in degree. 2. Since our
views of the extent of the universe are capable of pt rpetuiil
enlar(i:ement, admitting the sum of existence is ever the samC)
we must return buck, dt euch s:cp to diminish the strength of
particular affections, or they will become disproportionate, and
consequently on these principles vicious ; so that the balance
must be continually fluctuating, by the weights being taken out
of one scale and put into the other. 3. If virtue consist exclu-
sivly in love to being in general, or attachment to the general
good, the particular affections are, to every purpose of virtue»
useless, and even pernicious ; for their immediate, nay, their ne-
cessary tendency is, to Attract to their objects a proportion of
attention, which far exceeds their comparative value in the gt-ncr
fal scale. To aiege that the gfneral good is promoted by tliera
will bo of no advantage to the defence of this system, hut
the contrary, by confessing that a greater suin of happiness is at-
tained by a deviation from, than an adherence to, its principles ;
unless its advocates mean by the love of being in general, the
same thing as the private affections, which is to confound all the
distinctions of language, as well as uU the operations of mind.
Let it be remembered, we have no dispute what is the ultimate
end of virtue, which is allowed on both sides to be the greatest
sum of happiness in the univc -se ; tjic question is merely, what
is virtue itself? or, in other worus, '.vi»..t are ;he means appoint-
«d for the attainment of that end i

** There is little doubt from one part of Mr. Godwin's work,
entitled " Political Justice" as well as from his c^rly habits of
reading, that he was indt bted to Mr. Edwards for his principal
arguments against the private Kffcctions ; though with a daring
confidence he has pursued his priiiciples to an extreme, from
which that most excellent man would .lave revolted with horror J
The fundamental error of the whole systc-n arose, as 1 conceive,
from a mistaken pursuit of simplicity ; froni a wish to construct
a moral system without leaving sufficient scope for the infinite
variety of moral phenomena and mental combination, in conse-
quence of which, its advocates were induced to place virtue ex-
clusively in some one disposition of mind, and since the passion
for the general good is undeniably the noblest and most extensive
fif ail others, when it was ouce resolved to piaCe virtue in anf

06 THE CHRISTIAN GRACES

one thing-, there remained little room to hesitate which should
be preferred. It might have been worth while to reflect, that in
the natural world there are two kinds of attraction ; one, which
holds the several parts of individual bodies in contact ; another,
which maintains the union of bodies themselves with the gene-
ral system ; and that though the union in the former case is
much more intimate than in the latter, they are equally essential
to the order of the world. Similar to this is the relation which
the public and private affections bear to each other, and their use
Iti the moral system."

-'*«w*-

NOTE B.

^LL THE CITTiISTIAJ\r GRACES REDUCED TO LOVE, AGr^
CORDIA'G TO THE, HOPKUVSIAJV PRIJVCIPLES.

The chapter immediately preceding the last note, must have
convinced every reader, that the Hopkinsians decompose the
Christian Graces, and reduce them all to one. It is in fact their
doctrine, that faith, repentance and hope are all comprehended
in a single exercise of love. Let the reader imagine that the
following discourse is from the mouth of one of these divines,
and that the notes accompanying it are the observations, which a
sensible Scotchman whispers to his own heart, during the de-
livery.

THE DISCOURSE.

?' KOW FAITH IS THE SUBSTANCE OF THINGS HOPED FOR ^"^
THE EVIDENCE OF THINGS NOT SEEN." Heb. Xl. I.

He that believeth shall be saved. Without faith it is impos?
sible to please God. We are deeply interested therefore,
In the inquiry, " what is faith ?" Does it consist in the as-
^pnt pf the understanding to divine truth ? Is it nothing more

HEDUCED TO LOVE. 19?

•*ian a perception of the mind, that Jehovah is a being of veraci-
ty, and consequently worthy of our confidence ?

Faith has the promise of salvation. Is faith a belief of every
revealed truth ? Must the whole Bible be understood by every
one who shall be saved ? It seems desirable, that faith should be
reduced to its simplest state,* that we may see what it is in itself ;
and that its effects should be traced, that we may learn to distin-
guish it in actual existence. What is the nature of saving faith ?
And how docs it discover itself in the children of God ? Let us
consider

I. Faith in essence ; and, II. Faith in operation.

« Fdth is the substance of things hoped for ; the evidence of
things not seen." This is an inspired representation, which is
worthy of profound regard.

Let us attend to it, with the desire of being thoroughly ac-
quainted with the terms of salvation. Let us search, as thos©
vrho seek to know the way of life, and to obtain the full assu-
rance of justification through faith in Jesus Christ.

The text distinguishes saving faith from the simple assent
pf the mind to truth. You may have a firm mental persuasion
of the reality of things not hoped for, and of things so disre-
garded by the heart, as to be the object of neither c/i?«£r^ nor
fear ; neither love nor hatred. Saving faith has much concern
with the qffectiona. It is the substance of things hoped for.

The text consigns to perdition that cold, inactive, insensible,
unprofitable faith, which consists in thout^ht conformed to truth ;
and which comprehends no more piety than the mathematician's
perception that the sum of all the parts is equal to the whole.f

* He must have a good metaphysical laboratory to do that. This reda-
plng of tilings already simple, commonly confounds men.

t Saving faith, however, does not, exclude thought conformed to truth.

19» THE CHRISTIAN GRACES

« Thou believest that there is one God ; thon dost trell ;'*
for there is abundant evidence to prove the existence of the Dei-
ty. It is well to admit this truth ; for it would be a proof of in--
sanity or idiotism to deny it. This however is not enough.
" The devils also believe." They have such faith as is the sub*
stance of things not hoped for ; which is enmity. This enmity'
is the substance of that future punishment which they believe
will be inflicted on them, after the final judgment. Enmity is.
the substance of hell-torments. It is enmity which makes th©^
evil angels miserable.* When they believe in things not hojied.
for^ they feel such painful opposition to God, such piide, niaJJcej
desire of revenge, and despair, as constitute a copious f.r«.Itli5i-
tion of the " wine of the wrath of God," which is to be pourc^l
out after the final judgment.

Love is the opposite to hatiied. The substance of thing»
hoped for, is LOVE, t This is the essence of saving faith. H«
"Who has felt the love of God shed abroad in his heart, in sub-
stance participdtes of those blessings for which he hopes. We
do not hofie for what we do not desire : and we do not desire
what we do not love. Since, therefore, there can be no saving
faith without hofie ; and no hofie without desire^ and no desire
without love ;% we learn that love is the essence ol faith |j And
■where love exists, will be found all those graces which constii
tute the " new heart."

* What ! are there no positive torments in hell ? He forget* that this em
mity is punished hy God.

•j- Although love Is implied in hope, yet it is neither the essence of hope,
nor of the things hoped for. What I hope for I also love : but love is dia-
tinct from hope. I love wealth ; but I do not hope for it. Much less i?
love the essence of the things hoped for. I hope to be able to pay my
debts ; but love will neither constitute that ability, nor satisfy wy cre-
ditors.

i That is truth. Hold it fast ! ;

H That does not follow ; for thinqrs may coexist, and be necessarily con^
nected, which are not of the same essence^

REDUCED TO LOTB. ^^9

^his maybe proved, by the following demonstration.

Christ has taught us, that " except a man be born again he
oannot sec the kingdom of God ;" or, he cannot be saved.
Yet he has assured us, that he who bciieveth, or has faith, shull
be saved. It follows, therefore, if both declarations are true,
that to be born again, and to receive the gift offaith^ax^ the same
thing. Of course the new birth and Jail h are one in essence.*,
A<din, it is written, that " every one who loveth is born of God."
Hence it follows,! since love, produced in man, constitutes the
new birth, and since the new birth and faith are the same, that
iove and saving faith are one in essence. In other words> faith
in its simplest state, is love to God.

This love produced in man by the Holy Ghost, is the essence
•f whf'tis commonly "^^lled " the new heart," " the good and ho-
nest hf;:Ml," or " a right disposition." Faith then, in its simplest
state, faith m essence, is neither more nor less, than such a right
disposition as is produced by regeneration : or by the act of
G')d, which causes love in that person who formerly had a carnal
mind of unbelief and enmity.

Our Lord Jesus in the parable of the sower, compares the
hearts of men to various kinds of ground; and divine Huth to
seed sown by him who preaches the gospel. Those hearts
which he comparrd to the beaten pathway, to stony and thoiny
ground, were destiuue of saving faith ; for although they might
** a while believe," yet " in time of temptation" they would
" fall away." It is a prerequisite to salvation, that " the fallow
ground" of the affections be " broken up" so that the heart shall
^come " good ground," suitable for the production of the

• Faith 19 my act. ** Lord, IbeliefK-" Regeneration is the work of God
upon me. I am passive in it ; for it is »he work of another performed »ip-
•n ;ny soul That faith is a gift is true ; for God enables me to believe.
This believing is the first act of a regenerated souL

f Not that love, the effect and evidence of a new heart, 5s the neW
keart ; bui it follows, thathe who h'S not love, t'le eilieoi, has n^t th^rt^
fcncrated soul, which i» isT wJ»L»lj tiit iv«w« of If ve»

^00 THE CnillSTlAN GRACE*

Christian graces. " Other fell on good ground, and sprang up,
and bare fruit an hundred fold." The explanation of our Lord
maybe literally translated thus : " But by the good ground are
meant those, who in an honest and good heart having heard the
word, keep it, and bring forth fruit with perseverance." Luke
viii. 15. Here is our Saviour's representation of saving faith.
It is a right disposition. Its essential principle is " an honest
and good heart."* Without this, truth may be admitted by the
understanding, and have a partial influence on the life : but,
without this, no person will so receive the truth, as to be united
to Christ, by a saving moral union,t and escape " the wrath to
come."

It is not necessary to ascertain how great a quantity of truth
this heart receives, in order to determine whether the person
possessing it shall be saved. It is sufficient that the heart,
through regeneration, is made good. Now the heart is a figura-
tive expression, used to denote the disposition of the man.

When this disposition, which consists in moral exercises,!"
is changed from enmity to love, from the supreme love of self to
the love of God, there is said to be created a holy heart, which
receives, cherishes and loves divine truth, to the salvation of the
soul. Should death, however, immediately ensue upon the pro*

* If fa'th and a good heart are precisely the same thing, since I am justi-
fied by faith, I must also be justified by a good heart. Consequently God
does not justify the ungodly. Faith belongs, indeed, to every good heart,
as the eye or hand belongs to every complete body. But the hand is not
the whole body. The preacher does not seem to know that things can be
distinguished, without being separated. I distinguish y^jVA from the state
produced in regeneration ; but 1 do not disjoin the two.

f Tut ! tut ! man, what do you mean by moral union ? The members of
every corporate body have a moral union, even while tliey cordially oppose
and hate one another.

t Exercise and disposition are as distinct as matter and motion, the lungs
and the act of respiration ; or as your written sermon and the act of read-
Higit.

REDUCED TO LOVE. 201

ductlon of a benevolent disposition in the formerly malevolent
sinner, before any of the doctrines of the gospel were revealed to
the understandinjj, the renewed person would be safe : this same
heart would love truth and be happy in it, when gospel knowledge
should be one of Jehovah's gifts to his exalted children. Sucli
may be the regeneration of infants ; and such, if it shall please
the Holy Spirit to work in them, the regeneration of persons
destitute of divine revelation. Why should it seem incredible,
that God should now create a disposition of love to that which is
now known to be holy, and aftcrwurds afford new objects to
excite regard ? Is not the child born before it is fed ? Is not
the honest and good heart produced before the seed is sown
upon it ?

The penitent thief is an example of one who had this renewed
disposition, this faith in essence, without living to grow in the
finowlcdge of God, and bring forth the fruits of faith.

Hear the excellent Saurin upon this subject.

" A true faith must necessarily be a principle of good works.
It may happen, that a man " may have tliis principle, and may not
have an opportunity of expressing it by practice, and of bring-
ing it into action ; he hath it> however, in intention. ' «

—— " The thief, in one sense,

strictly speaking, did no good work ; but in another sense,
he did all good works. We say of him as we say of Abraham,
he did all in heart, in intention, Abraham, from the fir*t mo-
ment of his vocation, was accounted to have abandoned his
countty, sacrificed his son Isaac, and wrought all those heroical
actions of Christian faith, which made him a model for the
whole church. In like manner, the converted thief visited all
the sick, clothed all the naked, fed all the hungry, comforted all
tlie afflicted, and was accounted to have done all the pious ac-
tions, of which faith is the principle, because he would infalli-
bly have done them, had God afforded him opportunity."*

Saurin's doctrine o£ sl principle, was not like yoiir doctrine bf exercise.
36

202 YHE CHRISTIAN GRACES

Take away this principle of faith, or this first exercise of lov6^
this goodness of heart, this renewed disposition, and whatever
may be believed about Jesus, the Saviour of sinners, there is no
saving faith left in the soul: but take everything else away^
even knowledge, good works, memory and reason, and the soul
is Sftill secure, according to a divine constitution through the
righteousness which is by faith.

Faith is the sole term of salvation. Faith then, in its simplest
state, must imply every prerequisite to saJvation. It is declared,
absolutely, that he who believeth shall be saved. Again, it is
affirmed that " without holiness, no man shall see the Lord," or
be saved. It follows, from these two declarations, that evan*
gelical faith and holiness are the same in essence.*

Moreover, holiness consists in conformity of heart to the will
of God, or in a right disposition. Here, again, we have the con-
clusion, that saving faith consists in a renewed heart.

In various passages of the holy scriptures we are taught, that
the poor in spirit, the meek, the penitent, the merciful, the pure
in heart, the peace-makers, and those who endure persecution for
righteousness' sake, shall be saved. But none shall be saved
except they have faith. It is a necessary consequence, therefore,
that saving faith should comprehend in its essence, each and all
of the christian graces.

« Without faith it is impossible to please God." Yet you may
please God, if you love what he loves, hate what ke hates, and are
thus conformed to his will. The love of holiness, and hatred of
sin, therefore, comprehend every thing which is essential to
saving faith. To love holiness and hate sin, is to have a renewed
disposition, or to believe with the heart unto everlasting life.

• Faith is one constituent part of holiness; but because holiness in-
cludes faith, it does not follow that each part is equal to the sum of all tbo

parts.

REDUCED TO LOVE. 203

To this doctrine of the identity of saving faith and love.^ it may
ht objected, thdtPdul saith, " now abideth faith, hope, charity, (^or
love,) these three ; but the {greatest of these is love." I Cor xiii.
13. " Now if faith and love," says the objector, "are the same
thing, you make the apostle assert that one thing is greater than
itself"* The answer is easy. There are many kinds of faith.
One is historical, because it depends upon historical evidence.
Another is metaphysical, because it depends upon metaphysical
induction. Another is temporary, because it endureth only for
a time. /.j»other i* tl.e faith of devils, because those who pos-
sess it, ivUw tUc Jevils, believe and tremble. Another is the
iaith of tr/.r^clei, peculiar to divinely inspired persons.

Of this the apostle speaks when he says that love is greater
than faith. It is his design to show the superiority of love over
miraculous gifts. " Though 1 have all faith, so that I could re-
move mountains, and have not love, I am nothing." Savinjj
faith, or love, is greater than the faith of miracles: for the first
tmites us to Christ by a union of affection,! and secures glory ;
but the second might be possessed by Balaam and Judas, while
they were the enemies of God. Inspiration did not necessarily
impiy regeneration and sanctification ; but love was in its own
nature, the saving grace of faith, " the substance of things ho-
ped for."

The second nart <* the text declares faith to be « the evidence
of thuigs not seen." This can be said of that saving faith only^

• Much more might be objected. It is well for the preacher that he hnK
the pulpit to himself; but it would be wcU for the people if my uncle
Sauney was there.

I Union of affection ! Is this then, the moral union ? A man loves a,
young woman. Is it love, or tlieir marriaje whicli completes that union
in which they tivain are constituted ontjleah ? A man loves anotlier woman
more than his wife. Is this a moral union ? Union of afibction may even
exist between a gang of robbers. Wliy does he not speak of the spirit-
ual and mystical union of tlie scriptures ? Had any poor sinner loved
God, would there have been any union without a covenant of grace ? Or,
can tliere be a matrimonial union, without jpme covenant engagement h^j
twecn the parties ?

204 THE CHRISTIAN GRACES

^hich has been described. For historical or speculative faith
AHiSEsyVo/rt evidence, but furnishes no evidence of the truth ©f
things not seen. I may believe what is false ; and my faith is no
evidence to prove that my mental persuasion is founded on truth.
I may be conscious of assenting to a proposition ; but this con-
sciousness is no evidence of the truth of the proposition. I
may believe with the understanding, that Jesus Christ is the Sa-
viour of believers, while this furnishes no evidence to me, or to
others, of the truth of the gospel history. It is otherwise with
fhai faith nvhich is of the operation of the Holy Spirit. Saving
faith is, to those who possess it, and often, by its manifestation,
to others, " tme evidemce of things not seen."

Saving faith has been proved to consist essentially in love.
Now of love we may be conscious. It is an effect of some
cause ; for there is no effect without an adequate cause. The
believer may reason with himself. " J^oiv, I love God. For-
merly, I hated him. Whence this change ? Who, or what, has
caused this love in me ? I did not produce it myself, for while I
■was at enmity against God, I had not the disposition, and there-
fore had not the power to cause love. Who then caused it ? It
must have been God, for other beings either could not, or would
not, have done it." In this manner, the believer finds his love,
or saving faith, to be the evideiice of several unseen things j
but especially of the power of God in changing the human
heart.

In this manner also, faith is, to the believer, the evidence of
the truth of the gospel, a thing not seen, but felt by every child
of God. Being convinced of the truth of the gospel, one must
admit its divme origin, and the inspiration of the writers of it,
so that saving faith becomes the evidence of all the unseen things
contained in the word of God. In this manner, " the Spirit," pro-
ducing love in us, of which we are conscious, "beareth witness
with our spirit, that we are children of God," When we "de-
sire the sincere milk of the word, that we may grow thereby,"
pur desire is evidence, that we are "new-born babes — in Christ."

Through the consciousness of love, " he that believcth on
the Son of Godj hath the witness in himself."

REDUCED TO LOVE. 205

This same faith may be so manifested to others, as to afford
evidence of the truth of gospel doctrines, concerning " things
not seen."*

When the infidel perceives, that one, who was formerly a scoff-
er like himself, has become obedient to the gospel, were he to
obey the dictates of reason, he would acknowledge the finger of
God, and say, " these miracles of grace arc sufficient evidence
of the truth of Christianity." Indeed, the faith produced in re-
bellious men, and made visible in their conduct, has been, to mul-
titudes, evidence which they could not resist, of all the unseen
realities asserted in the Bible.

Faith, then, is more than simple assent to truth. It is not
enough to credit divine testimony. We mwslfeel divine fiov/er^
exercised in changing the heart from enmity to love. We must
have faith that will be evidence of the truth of the doctrines of
grace. We must have that faith, which " is the subbiauce of
things hoped for ; the evidence of things not seen."

, We come now, secomoly, to the consideration of

rXITH IN OPERATION.

Faith is one in principle, but various in operation. Faith, in
essence, is such a disposition as will lead the person possessing
it, to receive and obey, imperfectly here, and perfectly hereafter,
all that moral truth which God, in any manner, reveals to his un-
derstanding.

" Faith," says Saurin, " is a disposition of mind, that chan-
geth — according to the various objects which are proposed to it.

• " Things not seen" is a scriptural phrase, of definite signification,

f for things divinely revealed. They are neither the objects of the natural

eye, nor of our own consciousness. They are not external objects, seen in

material light, nor things within us, seen by the faculty of reflection. Tiiey

are cite spiritual things, which are exhibited in the word of God. Faith

»-. , perceives them with a perfect conviction of their reality.

20© -THE CHRlSTtAN GRACE§

If the object presented to faith be a particular object, faith is a
particular disposition ; and if the object be general, faith is a
general virtue."

Similar sentiments are expi'essed in the Presbyterian Confes-
sion of Faith. *' By this faith, a christian believeth to be true>
whatsoever is revealed in the w^ord, for the authority of God him-
self speaking therein ; and acteth differently, upon that which
each particular passage thereof coijtaineth ; yielding obedience
to the commands, trembling at the threatenings, and embracing
the promises of God for this life, and that which is to come.
But the principal acts of saving faith are, accepting, receiving,
and resting upon Christ alone for justification, sanctification und
eternal life, by virtue of the covenant of grace. This fdith is
ditferent in degrees, weak or strong ; may be often and many-
ways assailed and weakened, but gets the victory ; grovveth up
in many to the attainment of full assurance through Christ whof
is both the author and finisher of our faith."*

The whole of the eleventh chapter of the epistle to the He-
ireivs gives a similar representation of the various operations of
faith. By manifesting this benevolence of disposition, the
" elders obtained a good report." Their good und honest heart;
was manifested in their piety of life, so that a good report of the
ancient friends of God has come even to these latter ages.

Infidels, of proud, unrenewed temper of soul, deny the Mosaic
history of the creation ; but we, who have been renewed in heart,
" understand," from the testimony of God, " that the worlds
were framed by the word of God ; so that the things which are
seen were not made of things which did" previously " appear."
To give credence to the divine testimony, respecting the crea-
tion of the world, is one operation of faith, peculiar to those who
enjoy, either by tradition or written revelation, this divine ground
of faith.

• Aye ! would he bad framed his whole discourse according to tha^
summary.

REDUCED TO LOVE. 207

"One changed in heart by the Spirit of the Lord, might be left
inthout any evidence, except conjectural, that the things now
«een, wer^ made of nothing. In such a case his saving faith
would not lead him to understand', what was not revealed; What-
ever truth is clearly revealed to one, who has aright disposition,
will be admitted and obeyed : but a truth not known, can be the
object, neither of love to the new heart, nor of hatred to the car-
nal mind, itccording to the believer's knowledge will be his
Exercises of faith.

« By faith, Abel," having the love of God, which induces obe-
dience, " oflcred unto God a more excellent sacrifice than Cain,"
for Abel conformed to the divine command, and offered, as typical
of the Lamb of God, the " firstlings of his flock ;" while Cain,
following his own inventions, because he was destitute of love,
brought what was not required,* *' of th« fruit of the ground an
offering unto the Lord."

Enoch was renewed in the spirit of his mind, and through the
possession of this savings faith, so pleased God by exemplar]^
obedience, that he " was translated."

" Without this faith," which consists in rectitude of dis«
position, " it is impossible to please God," by any external obe-
dience.

So much knowledge is essential to the existence of the " obe-
dience of faith," as shall constitute us accountable creatures. If
we have " the spirit of faith," 3 Cor. iv. 13. or a " new heart,"
all which is necessary to the performance of such actions as will
please God, is the knowledge that God exists, and is a moral
governor of the world. " He that cometh to God must believe
that he is, and that he is a rewarder of them that diligently seek
him." If the dying infant should have the new heart, he might

* How do you know that. Sir? You have no evidence but Dr. Lee'*
opinion. It vfas faith, and not the matter of the offering, whicli made the
fliflerence between Cain and Abel's oblation. It is eKSi^jT to invent aoqie
new doctrin* th»i^ to support; it by ibe scriptures,

208 THE CHRISTIAN GRACES

in heaven have the communication of such knowledge, as should
inspire deeds of faith, or the emotions of love to God, and grati-
tude to Jesus, on whose account the babe of apostate parents
was taken away from actual evil, and exalted to the abodes of
purity and bliss.

This knowledge, in addition to faith in essence, Noah, Abra-
ham, Sarah, Isaac, Jacob, Joseph, Moses, and many other holy
people possessed in this life ; so that by many actions they plea-
sed God. It was the same right disposition which led all these,
in various ways, according to knowledge and circumstances, to
the performance of the divine will. All did not understand the
same truths, because more was revealed to some than others.
All did not perform the same actions, because duty did not re-
quire in all the same operations of faith. Noah believed in heart,
the testimony of God, concerning a deluge which he had not
seen. He credited the word of the Most High, so as to make
the future destruction by water present to his mind ; and he
prepared an ark for his security. This was one operation
of Noah's faith. Had his heart been xAisanctified, he had disre-
garded the threatenings of Jehovah, and perished with his impen-
itent neighbours.

We see the operation of Abraham's faith in his abandonment
of his native country, and in his preparations for offering to
God in sacrifice his beloved Isaac. Abraham's faith, however,
did not make provision for an universal deluge ; nor did Noah's
faith operate in the consecration of a son.

Having that confidence in God, which is exercised by every
renewed mind, the parents of Moses disregarded the unjust
mandate of the Egyptian king, and preserved the life of their
son This son gave evidence of much love to God, by refusing
princely honours and gratifications ; '' choosing rather to suffer
affliction with the people of God, than to enjoy the pleasures of
sin for a season ; esteeming the reproach of Christ greater riches
than the treasures in Egypt." Time would fail, were I to at-
tempt a representation of the operations of faith in those, " who
through faith subdued kingrdoms, wrought righteousness, obtain-
ed promises, stopped the mouths of iioas, quenched the violence

REDUCED TO LOVE. 209

of fire, escaped the edge of the sword, out of weakness were
made stront;, waxed valiant in fight, turned to flight the armies
of the aliens."

Ye see, brethren, that this saving faith, operated in the an*
cients according to the knowledge they possessed, and to the
circumstances in which the providence of God placed them*
Some endured trials of mockings and scourgings, bonds and im-
prisonment, while others were stoned or sawn asunder, or "tor-
tured, not accepting deliverance," to the shipwreck of faith.
The operations of faith are as Various now as they were in the
time of the patriarchs. Some, like Abraham, may love God, ac-
cording to their knowledge, while in uncircumcision, while des-
titute of the ordinances of revealed religion. " We say thafc
faith was reckoned to Abraham for righteousness," when he was
in uncircumcision. *' For he received the sign of circumcision,
a seal of the righteousness of the faith which he had, yet being
uncircumcised ; that he might be the father of all them that be-
lieve,"* " with the heart, unto righteousness."! " though they
be not circumcised ; that righteousness might be imputed unto
them also."

Others, like Cornelius, a Roman* a converted heathen, whq
prayed from a new heart, before he knew the way of salvation by-
Jesus, mayi, in our age, experience the influences of the Spirit,
so as by their conduct to extort from Peter the exclaniation, "of
a truth I perceive that God is no respecter of persons, but in
every nation, he that feareth God and worketh righteousness is
accepted with him."

Believers who enjoy the written word of God, differ in the
|)owers of their understanding ; and consequently must differ in
those truths which are the objects of faith. Many things are
revealed in the word of God to some, which are not revealed to
others, because they have neither the same strength of mind, nor
the same opportunity for searching and understanding the scrip-
tures Some revealed truths are adapted to the weakest capa-

• Rom. iv. 9. 10 and 11. f Ro»' »• !<?'
27

210 THt; CHRISTIAN CRACF.S

city, while others are hard to be understood, even hy Peter and
many of the apostles. Every Christian is not required to have
faith, with the mind and streng^th of Paul : but he must believe
with his own understanding, and love God with his own heart.

In one who enjoys a preached gospel and written revelationy
« the principal acts of saving faith are, accepting, receiving, and
resting upon (. hrist alone for justification, sanctification, and
eternal life, by virtue of the covenant of g^Hce." Before, how-
ever, either of these operations of fair . z^.-r ■; sist, the heart
roust be renewed ; and it often is renewed, po as to hate sin, be
truly penitent, and become new in the spirit of Christ, a long
time before the plan of salvation through the blood of Christ is
doctrinally understood.

Indeed, commonly, the saving faith of heart fs wrought, be*
fore the sinner asks, from deep conviction that he is lost, " what
shall I do to be saved ?" It is saving faith, which disposes the
sinner practically to admit the testimony of God concerning his
Son, that he is the oSvviour of aU the ungodly who believe. Sa-
ving faith is the cause ol' our confidence in the blood of Jesus.*
How then can any put this confidence first, and call fhe effect
the cause ; or the fruit the good tree ? It is saving faith which
induces the infected soul to seek the Divine Physician's aid ; and
he who asks in faith, or from a penitent heart, shall assuredly
find. It is regeneration which prepares the heart to receive
with confidence that saying which is worthy of universal recep-
tion, that Christ Jesus came intathe world to save even the chief

* ExiRCi»E« have now become g'ods. They create other creatures.
Terrible creatuies, indeed, are creating creatures. Faith is an exercise ;
and confidence is an exercise ; but Jaiih causes confidence. Here we
have a new world, a world of wonders ; a world of Which exercise is the
god, and exercises are the sole inhabitants. The scriptures say, that the
Spirit is the cause of confidenee. Christ exhibited in the gospel is the
foundation of that confidence which is implied in faith. I lay my bur-
den on the Rock, confiding in its firmness. The fact of my laying my
burden t;pon an immoveable foundation does not produce this confidence.
Nay, had I not confidence aheady existing in my own mind, 1 should no6
east my cares upon the Lord.

KEDUCED TO LOVB, 211

•F sinners. Marvel not then, that we say, it is not enough to
give credit to all that God testifies concerning his Son. " Ye
must be born again."

Then will the new heart receive the word of God, as good
seed into good ground, which will produce the renunciation of
all confidence in works of righteousness which we have done,
and entire reliance upon that blood which cleanseth believers
from all sin.

The same degree of humility and confidence in Jesus may
not exist in every renewed mind ; because the operations of faith
are difFereut in different believers ; und in the same person, at
different times All christian graces, however, in due season^
worketh the same spirit, through benevolence of disposition.

Next to confidence in Jesus, saving faith will, under religious
culture, produce love to the Bible, delight in the society of the
pious, religious affection for divine ordinances, and ardent exer-
tions for the promotion of Ihe Redeemer's kingdom. To ascer-
tain, however, whether we possess saving faith, it will not be ne-
cessary to ask, " have we all the operations of faith ?" but,
" have we any act ot faith, which proves the existence of a new
heart V*

What has been said affords three

INFERENCES,

1. It does not appear, that a knowledge of the way of salva-
tion is absolutely essential to the existence of saving faith. A
renewed disposition is the only indispensable requisite to salva-
tion. When God has produced such a change, that the rebel,
when enlightened, will love God, the rebel's heaven purchased
by the blood of Christ, is »:hrough the mediation of Jesus, secure.
For Christ's sake he shall be saved, being one of the redeemed
people ; and in due time, he shall know it to be for Christ's sake,
that he may give Cnrist the glory.

212 THE CHRISTIAN GRACES

2. The scriptural doctrine of saving faith excludes, of neces-
sity, neither infants, nor those persons who are destitute of the
written revelation, from future felicity* The speaker will not
affirm that infants and heathens are in any case saved ; for it is
more than he knows. But if any one affirms, that they are all
lost, it is more than he can prove.

Infidels libel divine revelation, when they say, that the scrip-
tures pronounce sentence of damnation against all children,
who are incapable of rational assent to the gospel ; and against
all the poor pagans, who never had the opportunity of believing it.

The scriptures do not confine the operations of the Holy Ghost
to one truth, or one motive. Holy exercises may be created by
God, and at the same time exercised by man, in view of many
motives.f Nothing in the word of God forbids us to suppose,
that HE, who hath the hearts of all men in his hands, may turn
the heart, or the moral exercises of a child, as easily as the heart
of a hoary-headed sinner. He who made the inhabitant of the
wilderness, and taught him that the Great Spirit exists, may use
this partial knowledge of God and of duty, as a motive in view of
wliich to produce that love, or saving faith of heart, which im--

* I never heard a Hopkjnsian admit the possibility of saving infants
befv^ra.

f Exercises created ! They are like the creatures of the poet ; or like
Diocesan Bishops ; or like that wicked invention of man, the mule, which
are none of them the creatures of God. If exercises are creatures, what
are they ? Are they matter or spirit ? Are they creatures capable of acting
or of being acted upon ? Are they animals or vegetables, or minerals ; or
do they belong to the kingdom of the gases ? No doubt they are of the
gaseous kingdom ! They are certainly more subtle than the common atmos-
phere.

It seems tliat these creatures have eyes, and live in vievn of motives. Yet
they are incapable of volition. Should I grasp my cat, and make him
Jook upon a chesnut in the embers, and then forcibly put his paw into the
fire, that would resemble this creation of exercises in vieio of a motive^
Away with such nonsense from the church of God I

BEDUCED Ta LOVE. 21^

plies sorrow for known sin, desire of pardon, if God can consist-
ently bestow it, and pious resolution of future obedience. Ha-
ving renewed this person, for aught that appears, God may for
Christ's sake, pardon and save him. It would then hold true,
that there is no other name given under heaven, except that of
Jesus, whereby guilty men can be saved. Let infidels, there-
fore, for ever be silent upon this subject : and acknowledge that
they know nothing more about the heathen and infants than we
do ; who acknowledge that they may be saved or lost, according^
to the decree of heaven.

3. Christians should be cautious in denouncing those who
give any evidence of saving faith. We are not to expect all the
fruits of holiness will immediately appear. Hitherto thetjpera-
tions of faith may have been few in one, who by regeneration
has been made spiritually alive from the dead. How far a be-
liever may be left in ignorance, we cannot easily determine.
Neither dare the preacher say, " so far and no farther, a person
may be erroneous in opinion, and criminal in practice, and still
retain the spirit of faith."

If any should imagine this sentiment too liberal, I reply, that
while I denounce error and sin I would hope many persons may
be saved whose faith and love are feeble. " Him that is weak
in the faith receive." It is a grateful persuasion, that in many
cases, the heart is right, where the head is wrong.

Paul has taught us, in the fourteenth chapter of his epistle to
the Romans, that two persons may have saving faith, who are
directly opposed in opinion upon a subject of revealed religion.
One may believe it lawful, and another, unlawful, to eat every
sort of flesh. In consequence of this difference of opinion, their
conduct is opposed ; but, nevertheless, we are assured that God
accepts the service of both, because they act from love to what
they severally suppose to be the mind of the Spirit. I conclude
with the apostle's conclusion upon this subject.

" Whatsoever is not of faith is sin."

214 THE CHRISTIAN GRACE i»

NOTE C.

THE CHRISTIJjsr GRACES BISTIJVGUISHED.
BY A CALVINIST.

The faith of God's elect does not, in fact ^ ever exist in a
state of Separation from kepentance, hope, love, and new
obedience. Yet, these gruces may be distinguished from on<S
another, as truly as those stars which constitute a constellation
may be indiviciualiy seen Each of them is :Ustinct from each.
They are all exercises of a soul born of the Spirit, of a soul united
to Christ, and influenced by the Holy Ghost.

We have no difficulty in admitting, that perception, attention,
abstraction, recollection, desire, fear and hatred, are exercises
ofowandthe same mmd. It would, however, be ridiculous to
confound them. Tlje writer, who should seriously attempt to
prove the identity of these exercises, would be considered insane s
and he who should employ the words, as if they were synonymous,
would find his composition altogether unintelligible.

The various gracious exercises of a renevred niiaii £.'C equallj'
distinct ; and it is more criininal, because more injurioas, to
confound them.

It is absolutely necessary, however, to those who would rea-
son on any subject, and to those who would understand argumentj
that they should have a little comnion sense. We do not say
that they must have much, or that they must be sensible men ; for
such a requisition would exclude very many persons, yea, and
very many public teachers, from examining any subject. They
must, however, have sense enough to know, that the body of man
is distinct from its own external actions ; that the bone is not the
blood ; and that the hand is not the foot. They must have sense
enough to know, that the mind is distinct from its own acts, and

t>T8TTNGIJISni:t). 215

that faculties are rlisting;uished from their exercises. Without
to much sense, on their part, there can be no rcasonini^ with
them. A man, who does not know, thi't the fioiver of sight is
distinct from the act of looking on an object ; and, that an irras-
cible disposition is distinct from being in a rage, cannot under-
stand any argument. Such a man might assert, concerning
a stone which he saw rolling down the hill, that motion was es-
sential to its nature, and that it ceased to be a stone, so soon
as it rested on a level.

In treating of the christian gbaces, the principle must be
admitted, that the regenerated soul is distinct from its own moral
actions : and that a holy disposition is distinct from its several
pious exercises.

It must be allowed also, on our part, that to distinguish each
Christian grace from every other, is difficult ; but analysis ia
also difficult even in material subjects, which are visibie and
tangible.

The reason is plainly this : that there is no object presented
Id our investigation, which is perfectly simple, either in the ma-
terial world, or among the exercises of our own minds. Every-
thing which we see is complex ; and what the logicians call a
simple idea, never, in fact, exists. All our mental operations are
complex. It is true wc can separate one piece of matter, one
pebble from another, and examine it separately ; but this object
is, itself, compound. We may also distinguish dne principle, or
•ne action from another ; but each of these is, in itself, again
susceptible of analysis. 5<?n«aaon cannot exist without /jfrce/8-
//on, nor can cither of them without being accompanied by voli-
tion : and a human volition never once existed where the opera-
tions of intellect were entirely excluded. No mental act what-
ever can have existence without volition.

The difficulty, therefore, of distinguishing the Christian
graces, is one which is common to every subject of inYestigaK-
^on.

216 THE CHRISTIAN GRACE*

Faith, we have already said, never exists alone ; but is alwayS
accompanied by some degree of repentance, love, and hope. It is
nevertheless distinct from each of them.

The word faith, when applied to designate a Christian
grace, is properly a technical, theological term ; and is not used
precisely in its common acceptation, but in a figurative sense-
It is thus employed, however, because its radical idea is a very
prominent one in the use to which it is applied in theology.

Faith, in this connexion, is not a simple exercise of one
faculty of the mind, exclusive of every other ; but gives employ-
ment to all the mental powers of man. It includes perception,
volition, attention, desire, affection, reasoning, and judgment*
Ignorance alone will attempt to resolve it into any one of these.

Faith includes a knowledge of certain facts ; an assent to cer»
tain doctrines ; trust in a certain object ; the approbation of a
certain system ; and the acceptance of a certain offer. It im-
plies each and all of these, and even more, but it is not one
of them exclusively. It is that very grace by which the sinner
does all this, that is in scripture called faith.

The probable reason why this word was selected to designate
this grace of multifarious operation, is, that the radical meaning
of the word is the most conspicuous idea in the theological mean-
ing. The radical meaning of the word faith is " credit to testi-
mony" and this is the leading idea by which the scriptures
characterize that saving grace, which bears the appellation,

FAITH.

The revelation of grace is the testimony of God. Every part
of the Bible belongs to this testimony. Should any one separate
any doctrine from this consideration, that it is a part of the gra-
cious testimony of God, he would injure the truth. According
to this dispensation of grace, God in Christ is the only object
of our worship. He has proclaimed it from heaven, to be the
good pleasure pf his will, that there should be no transaction, of

t>ISTTNGT7ISHr.D. 217

any kind, between man and himself, but according to the consti-
tution of the covenant of grace. No law, no love, no invitation,
no promise, no offer, nothing whatever is addressed by God to
man, or is required and accepted by God of man, but upon the
footing of this dispensation. The whole is a testimony. It is the
province of faith to give credit to testimony. Hence, that grace
which enables and disposes us to receive and act upon the testi-
mony of God concerning his grace, is called faith. Now, from
the very nature of the case it is utterly impossible that any action
of man can be acceptable to God, which is devoid of credit to
this testimony. Therefore it is said, " without faith it is im-
possible to please God."

Faith, then, implies knowledge of this testimony, assent to its
doctrines, approbation of the plan it reveals, and acceptance of
the offer which it makes to the sinner. In this way, and in no
other whatever, it gives reverence, love, and worship to God. It
absolutely disclaims every other method of knowing, or loving,
or serving God.

Unbelieving man is prone, if he seeks God at all, to seek him
according to the rules of some other system, different from this,
or abstracted from it. It requires the power of God to destroy
the vain reasonings and imaginations of such a person, and re-
duce the sinner to the obedience of Christ, the obedience of
faith. Under divine guidance, the soul, crediting the testimony
of God, accepts the gospel offer, and thus becomes united to
Christ. By the constitution of the system of grace, Jehovah,
precluding himself from any transactions with men upon the
footing of any other system, neither demands, nor communicates,
nor accepts any love, or repentance, or any other exercise of
fallen man, without faith, or before it exists. Credit to his tes-
timony, with a knowledge of its contents, and an acceptance of
the offer it makes, God demands of every sinner to whom his
word is revealed. " This is his commandment that ye believe
in his Son." He demands love, repentance, and hope ; but he
demands them only through faith. He communicates these
graces; but it is only through faith. Regenerated men exercise-
these graces : but it is only through faith.

218 THE CHRISTIAN GIlACF-S

Faith then, is the first exercise of the rec^enerated soul, in
which it embraces the testimony of God and the offer of a Re-
deemer, with a full persuasion of their truth and excellency,
" With the heart man belicveth unto righteousness."

Repentance sii^nifies a change of mind, which includes both
sentiment and inclination.

This grace is demanded of all, who think erroneously, or are;
disposed to evil ; because in the first they sin in thought.^ and in
the second they transgress in affection. Repentance is there-
fore the duty of ail sinners.

It is in the word of his testimony, t^at God now calls on men
every where to repent : and since he will have no transactions
with any man, according to any other system than that which is
Called evangelical.) it is evangelical refientance alone that is man's
duty. Any other change of mind would be sin.

Sinners are bound to repent because they are sinners, and God
commands a change of thought, affection and pursuit. Devils
ought to repent for they are sinners ; but both deviisand " devil-
ish" men, may, like Judas, often change their minds, or both
their views and inclinations, relative to many objects of regard
and courses of conduct. In some sense, and in belief of some
truth, they may repent. But devilish penitence is not recorded
on the catalogue of the Christian graces.

Christian penitence is demanded of us by God upon this
ground, that he has given us a testimony concerning himself
and our duty, to be accredited by us. It is exercised by us, on
the same footing, through faith in that very testimony.

This penitence is a gift of Christ, who is exalted in order to
bestow repentance on his people, by his Spirit ; which repent-
ance he works in them, through faith in the testimony of his
grace. Christ shows his elect nothing, promises them nothing,
gives thorn nothing, abstracted from that system which he is ex-
alted tq administer. The Holy Ghost gives, in fact, no new dis-"

BISTINGUISHFD. 219

position to man, but as the Spirit of Christ ; and the sinnernever
exercises evangelical repentance, without faith in the testimony
which God hath given of his Son.

The reve'ation of grace, embracing every precept, threat-
cninij, offer, promise, is the only light in which the mind is chan-
ged from darkness, and the only motive by which choice is de-
termined to holiness. There is no repentance, therefore, with-
out faith, which discerns this light, and regards this motive. Ab
G kI requires of man no other repentance than that which is ex-
ercised in crediting his testimony, so he works by his Spirit no
other than that whicli he requires.

Repentance is from sin to God : but there is no way from sin
to God, except through Christ, and consequently there is no
Christian repentance witliout faith, which enables us to turn to
Goil, through Christ. U-pentancc includes hatred of sin, and grief
for it : but the penitent hates and grieves on account of the con-
trariety of transgression and pollution to that divine excellency
which shines in the testimony which faith alone receives. There
can be iwjuat views of sin, without just views of the authority
wliich it opposes; and there can be no just views of God, or of
his law, without understanding and accrediting the testimony, in
which those views arc exliibitcd. Again we suy, therefore, that
there is no repenunce without faith.

Receiving the testimony of God, and embracing the Saviour
which it offers, by faith the soul, enlightened, perceives the evil
of sin, and the value of holiness. Philosophers may reason
about the evil of sin ; but unless they are taught by a sight of
the suffering Jesus, they are ignorant and know nothing as they
ought. All the wonderful calculations of ingenious ministerg
cannot set sin in such a light, that it shall be the object of evan-
gelical penitence, before the soui savingly believes the true and
faithful saying, that Christ Jesus came into the world to save sin-
ners. Some appear to have supposed, that by their speculations
about the character of God and the nature of transgression, ab-
stractly considered, they could convince men of sin, and that
from this view of the exceeding sinfulness of sin, saving peni-
tence might be exercised. These persons would do well to re»

220 THE eimrsTiAN graces, etcj.

member, that God requires no repentance, but such as, exerci-
sed in the belief of gospel truth, turns the sinner to God,
through the blood of Jesus ; and by the constraining power of
evangelical motives, instigates to new obedience.

The believing penitent loves God. Love, in sinful man, is of-
ten a blind, impetuous passion : but the love which God re*
quires, is an intelligent, spiritual affection. There is no affec-
tion without an object which is mentally perceived. There may,
indeed, be a disposition^ which will certainly be affected by a
suitdble object, when perceived j but there cannot be love with-
out some previous Hi^owledge.

The objects of christian love, are revealed in the testimo-
ny of God alone. The demand of love is now made on the sin-
ner, in that revelation alone which faith accredits. Heat without
light, and affection without knowledge, may suit the prince of
darkness; but never the children of the light, never the Father
of lights.

Love is shed abroad in the heart by the Holy Spirit. It is
therefore a gift. It is required of us ; and is therefore a dvity.
It is a Christian grace, by which faith operates, so as to produce
the most benign effects. Faith worketh by love.

In like manner hope, and every other Christian grace which
succeeds the mystical union, is a gift, and duty, which gift is re-
ceived, which duty is performed, through faith in the Son of
God.

f While, therefore, we love the piety and zeal of many who urge
the duty of unfeigned love to God, we think their dissertations
on the identitxj of all the graces, are worthy of the label, <' cosr-

yuSION WORSE CONFOUNDED."

t>ISINTERESTED BENEVOLENCE, 221

NOTE D.

A CALVIKISTIC DISQUfSITIOJ\r OJV niSfJ^TTERESTED
JBEjYEVOLEJ^rCE.

The word interest \^ derived from two Latin words, inter eat,
which sis^nify, that the person to whom they arc applied is with-
in, the place or thing. Thus we say, that a man, who takes a
deep interest in any concern, is in the thing; or he enters into the
spirit of the affair. To use the word appropriately, when we
say that a iiiiin is intrrt-Mtfd in any hnsiness, we should simply in-
tend ardour of feeling ; or convey the idea, that his soul is in the
matter. Thus the man of feeling is interested in the tale of woe ;
and the benevolent man is interested in the miseries, as well as
felicity, of his fellow men. He who sympathizes with a friend,
enters into his feelings This emotion of interest may be good
or bad. It may be a benevolent or selfish interest, which we take
in any character or concern.

Disj in composition, is a privative particle. Thus we say dis-
honour^ to denote that honour is taken away ; and dis-join^ to
signify that the union of two things is destroyed; or dis-credit, to
express the taking away of credit. In like manner, the analogy
of language would lead us to say, that dis-interest denotes the
privation of all intert st, whether good or bad. Dis-interested
bene-uolence^ therefore, strictly speaking, is benevolence from
nrhich all sort of interest is taken away. Now, can any one con-
ceive of a benevolence in which the soul has no lively emotion
of interest ?

Some, however, may be disposed to use interest invariably in
a bad sense, to denote selfishness ; and then we shall have no ob-
jection to the taking away of all such interest from benevolence.
But of what use is this long word disinterested, when prefixed
to benevolence ? Why is it not enough to speak of benevolence,

222 DlSlNTrRESTEB

which signifies to wish well to any and every being, which is the
proper object of holy volitions ? It is certainly more simple, and
more scriptural, to speak of love to God, and love to our neigh-
bour ; which affection is not inconsistent with a suitable love
of ourselves.

The expression, disinterested benevolence, was probably in-
troduced into theology, to convey something more than any piajn
man would derive, from what the word of God says about love.
It is designed to teach the doctrine of such an imaginary affec-
tion, as implies a willingness to be damned. Pi..ul, it is said,
possessed disinterested affection, for he was willing to be ac-
cursed from Christ for the promotion of the glory of God.

It is affirmed, that such was his love for iiis brethren, that he
-was willing to lay down his immortal life, his precious soul, for
their salvdtion. A difficulty exists on this supposition, in recon-
ciling the language of Paul and our S.iviour. The Utter says, n»
MAN hath greater love than this, that a man should iay down his
life, meaning his natural life, for his friend ; but if the former
was willing to lay down his soul, for any one of his brethren, op
for all of them, he had greater love than Christ allows can exist
in any human heart. If Paul said what is attributed to him,
either he or the Lord was erroneous in representation. It might
suit the Socinians to prove, as Dr. Priestley thought he had done,
that Paul was liable to make false propositions, and record incon-
clusive reasonings ; but ihe Calvinists can more easily believe
that Dr. Hofikins did not understand Paul, than that the great
apostle was a bad logician, or uninspired, or that Paul and his
Master were at variance.

Let us examine the text which has originated this contro-
versy.

" I say the truth in Christ, I lie not, my conscience also bear-
ing me 'witness in the Holy Ghost ; that I have great heaviness
and continual sorrow in my heart ; for I could wish that myself
were accursed from Christ, for my brethren, my kinsmen ac-
cording to the flesh." Kom, ix. 1-, 2, 3.

The Hopkinsians make Paul say, " for T could now wish that
tnyself were accursed from Christ t" but this is an evident per-
version of the word H£5;/om,j?», which is found in the imperfect time,
middle voice, and is literally rendered, " I did wish." When
PhuI was in unbelief, he despised Jesus, as a N zurene, a Galilean
impostor, and did iviah to have no part with him ; to be accursed
from him. Having been himself infatuated as his unbelieving
countrymen now were, he knew their danger, and was deeply
affected at the knowledge of their guilt and impenitent obstinacy.
He knew how to compassionate them, because he had been in
their alarming Situation. This is an easy explication of the diffi-
cult passage ; and supposes his countrymen to be the objects
of his heaviness and sorrow. The other explaudtion makes the
apostle say, that he had great benevolence, but was grieved at his
own disinterestedness. "I say the truth in Christ; I lie not;
my conscience bears me witness in the Holy Ghost, that I have
inexpressible anguish, because I could willingly be damned for
my brethren." Was Paul given to such solemn nonsense ? The
Calvinists, generally, believe that the expression, " for I did wish
myself accursed from Christ," was introduced by Paul, in a
parenthesis, to explain the reason of his great sorrow for his
highly privileged countrymen, who were despising the only
Salvation. Some of them, however, differ in construction ; and
suppose that Paul, in expressing his ardent attachment to the
Jews, said, " I did wish myself to be set afiart" or devoted^ as
€ti»6fftx sometimes signifies, Sxs, " by Christ," to the apostleshipi
" for my brethren ;" and in " Curcelloci Leciioncs," we read ««■»,
by, instead of uTro^froin.

Dr. Lee supposes Paul to say iMx.oH'Vi, " I did boast ;" (for
gloriari, to vaunt, is the first signification given to the theme
of that word ;) " I myself did boast, («ot»« iyu and not ey** »iroi)
that I was se/mrated from Christ, vTr'tp, more than my brethren."

Lee'a Ser./i. 115.

Common sense declares, that no good man can be willing, that
any fienitent sinner should perish ; that no man ever hated his
own flesh, and that no man can so iove God, as to be willing to
^ate him, for ever and ever.

224 DISINTERESTED

Every Christian knows and feels, that he deserves damnation
but his prayer is, " Ood he. merciful tn me, a sinner." Salvation
we are commanded to seek ; and to be willing to be the enemy
of God, and be accursed for ever, is a direct violation of this com-
mand. A willingness to be damned, so long as men are com-
manded to seek the Lord, must be an unholy emotion. While
the sinner remains willing to perish he must remain unholy ;
and opposed to the divine will. Let us rest assured, therefore,
that he who is finally nvilling to be accursed, will be accursed.
Seek the Lord while he may be found. " Have I any pleasure
at all that the wicked should die ? saiththe Lord; and not that
he should return from his ways, and live ?"

" Why will ye die, O house of Israel ? For I have no plea-
sure in the death of him that dieth, saith the Lord God : where-
fore turn yourselves, and live ye." Ezek. xviii. 23 and 33.

It is said by some, that the prayer of Moses, when he interce-
ded for rebellious Israel, proves that he was willing to be accur-
sed for his brethren. " And Moses returned unto the Lord and
said, < Oh ! this people have sinned a great sin, and have made
them gods of gold ! Yet now, if thou wilt, forgive their sin — ;
and if not, blot me, I pray thee, out of thy book which thou hast
written." If the request to be blotted out of the Lord's book
was expressive of a willingness to be damned ; then Moses
prayed, that if the people must be damned, he might be damned
with them. " If thou wilt, forgive their sin ; and if not," send
me also to perdition. Did Moses ever offer such an absurd and
impious prayer as this ? The truth is, that the scriptures speak
of pardon under the similitude of blotting out a debt. Moses
first besought Jehovah to pardon the sin of the people : and then
entreated, if Israel was not restored to favour, that his personal
transgressions might be remitted. When Jehovah promises to
pardon, he sometimes declares, " I will blot out your transgres-
sions." In former times, when accounts were erased, one mer-
ehant, having paid another what was due to him, might have said,
" please to blot 7ne out of your book."

The answer, which the Lord gave to Moses, proves that this
was the nature of his petition, Jehovah did pardon both Moses

BENEVOLENCE. 225

atid the people ; for having refused to conduct the people, he
now consents to lead them, and postpone the visitation of their
iniquities. " And the Lord said unto Moses, whosoever hath
sinned against me, him will I blot out of my book t therefore
now go, lead the people unto the place of which I have spoken
to thee. Behold, mine Angel shall go before thee : neverthe-
less in the day when I visit, I will visit their sin upon them."— >
Exod. xxxii. 31—35.

Job said, " though he slay me, yet will t trust in hitn." Job.
Jciii. 15. Hence it is inferred, that Job was willing to be damned
for the glory of God. It is denied that Job intended damnation
by being slain. Let those who affirm it prove it »f they can. He
declares, that his great afflictions have not destroyed his confi-
dence in God ; and then resolves to continue his trust in Jeho-
vah, evf n should his sorrows and pains terminate in death. Ve-
rily, he trusted in God that he should not be finally rejected.

It is granted to Dr. Emmons^ as an unquestionable fact, that
most " dramatic writers" have attempted to form " their amiable
characters upon the principle of disinterested benevolence."
It is believed, however, that these writers, instead of using a
privative particle, compound the Greek Ajc with the word inter-
ested, so as to read AKr-inlereated ; that is, rwfce-interested ; for
the characters which they commonly exhibit for imitation are
either enthuaiaaticaUy or selfishly interested in their exploits*
At any rate it is to be hoped, that neither Cicero, nor a dramatisti
nor a writer of romance, will give a decided cast to theologi-
cal expression.

Every child of God will be benevolent ; and even when he
doubts of his own good estate, will desire to promote the glory
of God. He will say, " if I perish, let others be saved : if I
belong to the kingdom of Satan, (and possibly I may deceive my-
self,) my present prayer is, " thy kingdom come." Would to
God that such benevolence as this pervaded every heart !

226

CALVINISM.

CHAPTER XII.

OF SAJ^CTinCATIOJ^.

cation.

Jnat. fiasaim.

CALVIN, AND OTHERS.

1. Regeneration, by the gift I. In effectual calling, or re-
of the saving grace of faith, is generation,^ is comnocnceci the
the commencement of sanctifi- process of making the elect

holy.

Con. C. Scot. Con. P. C. U.
S. and Say. Plat. ch 13. sec. Let
fiassim.

2. Inthislifesanctificationis
not perfect in any.

Con. C. Scot. Con. P. C. U.
S. Say. Plat. ch. 13. sec. 2.
Larger Cat. Q. 77. Canons R.
D. C. Head b. Art. 1.

2. Believers in this life are
Sanctified but in part.

Inst. Ji. 3. ch. 2. sec. 20, iifc.

3. All the above quoted con-
fessions teach the same.

4. On the same subjects.
" Sanctification is that real
work of God, by which they

3. Sanctification is a pro-
gressive work.

Inst. B. 3. ch. I.pas.

4. Of the nature of the be-
liever's imfierfection ; and of
the manner in which this holi-
ness is increased. In order to who are chosen, regenerated
be perfect, the christian must and justified, are continually
have restored to him the whole more and more transformed
of the image of God, which from the turpitude of sin, to
was lost by the fall. This is the purity of the divine image.
not restored at once, and never We distinguish this work of
perfectly in this life. By faith, God from the first* regr.nera-
which increases, and causes all tion, and first eflPectual -callirg
the christian graces to flourish, to Christ. For the immediate
we become gradually, after re- effect of regeneration is a prin-
generation, more like God. ciple of spiritual lifi , wiiich in
By beholding the glory of the a rtiomeut is put into the soul.

HOPKINSIANISM,

S2j

CHAPTER XII.

OF SJJ\rCTIFICATIOM

HOPKINS, AND OTHERS.

1.' Regeneration, or the first 1 . The first creation of a ho*

production of disinterested af- ly volition, is the commence-

fection, is the beginning of ment oi sanctijication.
tanctification. Emmons^ S/irinffy and Wil-

Syat. Vol. I. fi. 540. et fiat' liamsj fiassim.
aim.

2. Dr. . Hopkins said the 2. And the same say all bis
same. followers.

Part. 2. ch. 4. sec 13.

3. Where aworkof sanctifi- 3. All Hopkinsians say, that
cation has been commenced, God who has begun the work
the promise of God renders it of holiness in the hearts of his
certain that it will be carried on. pcopie, will not utterly abun-

Vol. 2. fi. \3l. et /laaaim. don it; but finally make them
constantly holy.

4. On the same subjects.

All sin consists in self-love,
or selfishness, and consequent*
ly the remaining sinfulness of a
believer consists entirely in his
remaining selfish exercises. So
far as any man possesses disin-
terested benevolence of feeling
and action he is holy : and so
far as he has opposite volitions
he is unsuQctificd.

Syat. Part 2. ch. 4. sec. 4,
10 and U.

4. On the same subjetta.

" The want of love cannot be
a transgression of the law of
love." Emmons^ fi. 260.

" Whosoever loves God,
loves him with all his heart,
and to the extent of his natural
capacity. Hence every saint is
conscious, that he feels per-
fectly right, so long as he is
conscious, that he loves God
for his real excellence. And
he cannot tell, nor can he be

228

CALVINISM.

CALVIN, A

Lord more and more, the trans-
formation into his image be-
comes more perfect. " So we
see that the mind enlightened
with the knowledge of God, is
first holden wrapped in much
ignorance, which by little and
little is wiped away."

Inst. B. 3. ch' 2. sec. 19. et
passim.

?' Therefore we affirm again
that which we have above spo-
ken, that the root of faith is never
plucked out of a godly heart,
but sticketh so fast in the bot-
tom, that howsoever it be shaken
and seem to bend this way or that
way, the light thereof is never
so quenched or choaked up,
but that it lieth at least hidden
under some embers : and by
this token is plainly shewed,
that the word which is an incor«
ruptible seed, bringing forth
seed like itself, the spring
whereof doth never wither and
perish."

J5. 3. ch. 2. sec. 31.

The same means which were
of wse effecLually to call the

ND OTHERS.

by the immediate energy of the
Holy Spirit. The effect of the
effectual calling is the mystical
union and communion with
Christ. But the effects of
sanctification are the habits of
spiritual graces and their lively
exercise ; and thus sanctifica-
tion follows upon regeneration
and effectual calling, at least in
the order of nature, and suppo-
ses those actions of God as go-
ing before it."

Witsius' Econ. B. 3. ch. 1?.
sec. 11, 12.

« They who are effectually
called and regenerated, hav-
ing a new heart and a new
spirit created in them, are
farther sanctified really and
personally, through the vir-
tue of Christ's death and re-
surrection, by his word and
spirit dwelling in them ; the
dominion of the whole, body of
sin is destroyed, and the several
lusts thereof are more and
more weakened and mortified,
and they more and more quick-
ened and strengthened in all
saving graces, to the practice
of true holiness."

« This sanctification is
throughout in the whole man,
yet imperfect in this life ; there
abideth still some remains of cor-
ruption in every part : whence
ariseth a continual and irrecon-
cilable war i the flesh lusting

HOPKINSIANISM.

229

HOPKINS, AND ^ OTHERS.

• The work of sanctification is told, wherein he is to blame for

carried on, as it was commen- not feeling a higher or stronger

ced; by the divine efficiency in affeclion towards God, than he

producing benevolent volitions ; actually feels."

in which holiness entirely con- Emmons^ fi, 440.

sists. The imfierfect obedience of

Vol. 1. fi. 205. and the last believers consists, not in /ow,

quoted filaces.

" He conducts all things, ex-
ternal and internal, with re-
spect to every christian; and so
orders the degree and manner
and time of his influence and
assistance, as to keep them from
falling totally and finally " " It
requires infinite skill and wis-
dom, to sanctify a corrupt
heart, and to order every thing
fio, with respect to each indivi-
dual, at all times and every mo-
ment, as effectually to prevent
his falling away, though he
walks upon the verge of ruin

weakj or languid affections, or
in affections partly holy and
partly sinful, arising from mix-
ed Jirinci/iles in the human
heart; but in their having, by
an unequal alternation, /leT^cc/-
ly holy and fierfectly sinful voli-
tions, which are of the creative
energy of the Holy Ghost : so
that saints are at different mo-
ments, according to the nature
of their exercises, entirely ho-
ly, or entirely sinful.

Emmons* IBthand I9th Ser-
mons.

God neither gives nor im-

Ho/i. Syst. Vol. 2.ti. 203. '^'''"'* ^"^ **''*' '''*'^' ^'^ ^'^*^''
or gracious principle, or firinci-

« That believers will never pie of grace,, in any of the re-
totally and finally fall away, so newed, nor do men ever act
as to psrish, is not owmg to the from any thing but an immedi-
nature of true grace, or any ate, divine impulse.
power or sufficiency in them- jEmmon«,/*. 283, 454, 462.
selves to persevere unto the Sanctification consists in
end ; but this depends wholly God's continuing to create bo-
on the will, and constant influ- ly exercises. He creates good
ence and energy of God, work- and bad actions of the heart ;
ing in them to will and to do but when he creates good vo-
They are kept by the power of litions more frequently than
God, through faith unto salva- formerly, and more frequently
lion." than bad ones, then sanctifca-
Vol. 2. /i. 131. tion is progressive.

230

CALVINISM.

CALVIN, AN

saints are of use to promote
the growth of grace in them.
B. 1. ch. 10. et fiassim.

No exercise of the believer
in this life is perfectly holy.

B, 3. ch. 14. aec. 9^\sfc.
" The godly heart therefore
fe leth a division in itself,
which is partly delighted with
sweetness by acknowledging
the goodness of God, and part-
ly grieved with bitterness by
feeling of his own misery ;
partly resteth on the promise of
the gospel, and partly trem-
bleth by reason of the testimo-
nies of his own wickedness ;
partly rejoiceth with conceiv-
ing of life, and partly quaketh
for fear of death. Which va-
riations Cometh by imperfec-
tion of faith." " Hereup-
on proceed those battles, when
the distrustfulness that abideth
in the remnants of the flesh,
riseth up to assail the faith that
is inwardly conceived"*

Inst. B. 3. clu 2 6cc. 18, 19,
20.

I> OTHERS.

against the Spirit, and the Spi-
rit against the flesh. In which,
war, although the remaining
corruption for a time may much
prevail, yet, through the con-
tinual supply of strength from
the sanctifying spirit of Christ,
the regenerate part doth overr
come, and so the saints grow x\\
grace, perfecting holiness in
the fear of God."

Con. C. Scot. Con. P. C. U. S,
Say. Flat. ch. 13.

" And as it hath pleased God
by the preaching of the gospel,
to begin this work of grace ia
us, so he preserves, continues,
and perfects it by the hearing
and reading of his word, by me-
ditation thereon, and by the ex-
hortations,threatenmgs and pro-
mises thereof, as well as by the
use of the sacraments."

Con. R. D. C Canons^ Head
5. Art. 14.

The same doctrines are
taught by all the ancient con-
fessionsof the reformed church-
es.

* Dr. Hopkins does not much differ from Calvin on this subject, if we
might judge from some sentences, disregarding others.

" The apostle John decides this point, in most express terms. He says,
if ive say that ive have no sin "U'e deceive ourselves, and the truth is not in us.
He does not mean, if ive saji we Jiever did sin, because this is contrary to
his express words, which aie in the present time, if we say ive have no sin,
no.v, at this present time. According to this no man can with truth say, at
any time of his hfe, I have no sin, or lam without sin and perfectly holy "

Syst. Vol. 2. p. 2iq.

HOPKINSIANISM.

231

HOPKINS} AND OTHERS.

" The perstverance of be- The utterly unsanctified are
lievtrs is consistent with their constantly sinful ; while the
being: sanctified but in part; partially sanctified are but in-
and guilty of much sin ; and constantly good. The alterna-
even by surprise and great tionof holy and unholy feelings
temptation, of particular gross constitutes that •warfare of
outward acts of sin. But they which Paul speaks, when he
never become totally corrupt says, " what / ivouldy that do I
and sinful, as they were before, not.** "Saints do have some
and as all the unregenerate are ; perfectly good affections ;" and
and they do not sin •with their " it is no less evident, that they
nuhole heart : they being born have some affections altogether
of God do not commit sin in unholy and sinful." " There
this sense, and as others do ; is nothing else which prevents
for ' his seed remaineth in them : their being as perfectly holy
and they cannot thus, sin be* and free from sin, as the saints
cause they are born of God." and angels in heaven." When
Vol. 2. fi. 131, 132. God shall cease from the pro-
There are different degrees duction of sinful exercises, and
of holiness in believers ; and shall produce constantly holy
some of their holy exercises ones, their sanctification will be
may be stronger while others completed,
are weaker. £mmon«, /j. 431— 48S.
Vol. I.fi. 150 — 156.*

• In this part of the System, Dr. Hopkins is not so consistent with him-
self .IS the ingenious Dr. Emmons. Tiiis latter divine does not hesitate to
say, that no part of a believer's imperfection consists in the weakness of his
exercises, for he either Love* God 'uiith hit •uihole Uearty or w/fA hit vihole
heart, as the impenitent do, hatet God After what Dr. Hopkins had before
said of holy and sinful volitions, he should have pone, to have been thorough,
the full lengfth of his own system But the good man was probably startled,
by a glimpse at the consequences of his own tlieory ; and therefore at-
tempted to compound two opposite doctrines. Consequently, upon the
subject of sanctification he is sometimes with Calvin and sometimes with
Emmons.

** This same apostle represents all christians, as in a state of warfare, by
reason of evil inclinations and lust in their hearts, which oppose that which
i» the fruit of the Spffit, la them, aod prevents their doing: what they would.

S32 ON THE IMPERFECTION

NOTE A.

OJV THE IMPERFECTIOJSr OF GOOD MEM

The three divines whose discussion was lately reported, were
again convened, by the concerns of the church, in one of the
monthly clerical associations.

During the transaction of business, when any dispute was
agitated, they could not avoid the discovery, by a few friendly al-
lusions, that they were rival metaphysicians, and that one was a
Calvinist, another a Hopkinsiao, and a third an Arminian.

The flesh lusteth against the Spirit, and the Spirit against the flesh : and
these are contrary the one to the other ; so that ye cannot do the things
that ye would." Here, he speaks like a Calvinist, of two opposite princi-
ples, existing and opposing each other, in the renewed sinner at the same
tiroe. But he adds, "To will was presefit When they looked forviard,
they wished actually to do, and be all that Christianity dictates, and of
which they could have any idea ; but vihen they came to act, they always fell
short, and sinful inch nations prevented their doing as they desired." This
is the modern Hopkinsian doctrine ; that at one time the believer -viills that
which is good ; but at a subsequent time, wills something directly opposite :
io that one exercise is perfectly good, and a subsequent one, directly th^
opposite. The •warfare consists in one volition's Succeeding another !

The same divine, however, concludes by giving the Calidnistic senti-
ment, (by way ef alternation,) that sinful inclinations " defile their bestex-
ercises.** Sytt. Vol. 2 p. 194. Dr. Hopkins, therefore, was almost as much
inclined to the " taste or principle theory," as to the " exercise scheme."
By inclination he must have intended something different from exercise, and
something prior to it ; for he would not say, after declaring every exercise
to be distinct, and either benevolent or selfish, that one exercise, for ever
past, could dejile one future, with which it had no connexion. May not,
then, an evil disposition exist, which excites to a wicked act ? And may not
the doctrine of Witsius and his teacher, Calvin, be ti'ue, that " holiness de-
notes that purity of a man in his nature, inclination* and actions, which con-
sists in an imitation and expression of the divine purity ?"

Witiiua' Econ. B. 3. ch. 12. sec. 10.

Op CIO oh men, ^3

The churches, of which they were bishops, had no common
confession of faith ; and it is not a matter of surprise, therefore.,
that the clerical conventions should contain a hetei'ogeneoua
mass of sentiment.

After the business of the day was over, and their youngeC
brethren had generally retired for the night, to several of the
neighbouring houses, the three fathers commenced anothel^
nocturnal discussion.

Calvinist, In your sermon before the association to-day^
brother H. you very boldly advocated your own sentiments ; but
•give me leave to say, I think you was very heretical in your doc-
trine concerning the imperfection of the saints.

Hofikinaian. Well, Doctor C. we must attempt to settle that
matter. I have prepared a dissertation on that subject. What
if I should read it i and allow you two, eager critics, to tear me
into pieces I

Cal. O produce it : produce it. It will have this good ten*
dency, if no other ; to keep us to some point, and preclude va-
grant reasonings.

Arminian. I shall be glad to hear it, if I can keep myself
awake ; but if not, I will tell you what I think of it, when you
kavc done.

Hofi. That is to say, you will judge me, as your hearersj
rubbing their eyes at the sound of your jimen, judge your dis-
courses.

All this was spoken in very good nature ; so that after a little
persuasion, the portable desk was unlocked, and forth came

THE DISSERTATION.

The Hofikinsian reads. " There are three kinds of moral
characters in existence. The first is holy ; the second, unholy t
and the third, mixed ,• or a combination of the two first. Am0

234 ON THE IMPFRFECTION

cend into heaven, survey all the inhabitants, and it will be founds
that from Jehovah on his throne, to the weakest believer,
who last arrived at the gate of paradise, all are perfectly holy.
However God and his creatures, which are spirits made perfect,
differ in other things, in freedom from all sin they are alike : and
to be free from sin is to be perfect in holiness."

Cal. Hold, hold ! The stones of the street, the trees of the
forest, and the beasts of the field, are free from all sin, but are
not perfect in holiness.

jlrm. I think he is right upon my plan, that man is in him-
self good ; that sin is something adventitious ; for when this
superinduced sin is taken away, man is what he was before ;
that is, holy, just and good, as a man. Pray, go on Doctor.

Hofi. " The glorified saints have the image of God, which
they once lost, entirely restored ; the temples, which were once
in ruins, God has rebuilt ; and the whole man is formed after the
divine pattern, Jesus Christ.

The second character we find displayed in two worlds. It is
to be seen on earth, and in the prison of despair. If we de-
scend into the dark abode, with the lighted lamp of revelation
in our hand, we shall see that all the damned spirits are of one
character They are all unholy. Here is one wretched being,
who once inhabited heaven ; and here another, who was born on
earth ; but this makes no difference in their moral image, for
one is now the Devil ; and the other, the child of the Devil.
There is a family likeness between the father and the son. Not
one inhabitant of hell has any love to God. Devils and accursed
men love the same objects. Their dispositions and actions are
of the same description. It wjay be thought difficult to prove,
that any persons, who are still in our world, are of the same class
with the unholy in the bottomless pit : but is there a greater dif-
ference between Satun and an impenitent sinner, than between God
anJ his glorified saints ? Verily, the wicked must be included in
the denomination of unholy beings ; for " God is not in all their
thoughts;" "there is no fear of God before their eyes ;" they
ure "children of wratn ;" and GoU declares, tliat they are not

or GOOD MEN. 235

•nly " sensual," but even " devilish." " Ye are of your fa-
ther, the Devil," suith the Son of God, " and the works of your
fatlier ye will do " Did the evil angels rebel ? So have impe-
nitent sinners. Do the evil angels hate God ? Wicked men are
" haters of God." Does Satan remain unreclaimed by a'l the
mercies and judgments of God ? The same is true of impeni-
tent men The children of the Devil no more love God, or his
Son, or his word, and people, than the Devil himself does. All
of this class of unholy beings have hearts, which are enmity
against God. None of them has the knowledge of the glory of
God. Satan, with eyes of malice, looks upon the ever blessed
God as the tyrant ot heaven; and the wicked in our world deem
him " a hard master," an " adversary ;" a cruel, capricious be-
ing. Does Satan boast an "unconquerable will," "and cou-
rage never to submit ;" or pride, that will not " bow and sue
for grace ?" With how much propriety may the siimer confess
that he has the same spirit ! Does Satan resolve to do his own
pleasure, defy OMNIPOTENCE, and challenge the wrath of God
to execute its worst judgment ! Sinners practically do the same.

•Who continues in impenitence, performing his own will, and
consents to be a lover of pleasure, more than of God without
declaring,

" To reikis worth ambition, though in hell :
Belter to reign in heli, tlian serve in heaven ?"

I would not insinuate that all unholy beings have the same de-
gree of wickedness : but all are wicked ; while some are more
wicked , and the devil is,. by way of eminence, called " the wick-
ed one ;" because most wicked. One may be the least wicked
of all unsanciified beings, and yet not have any holiness : no,
not the least love, nor the weakest evangelical faith. One too,
may be the least in the kingdom of heaven, without partaking
in the least degree of sin.

Neither would I be understood to say, that impenitent sin-
ners have nothing about them, or in them, which is naturallij
good, or in itseif lovely. The vilest youthful libertine may
have a lovely personal appearance j but this is not holinesij.

236 ON THE IMPERFECTION

Parents may have an affectionate disposition towards their chil-
dren ; but so far as they are animal, they are destitute of holi-»
ness. Brutes have natural affection. It is a good and lovely
thing in them, as well as in mankind. The knave, the glutton,
the murderer may be moved by sympathy : and so may the brutes .
This and many other things, are good in themselves ; which
have no ' ve to God in them ; nothing which can be called hor
liness.

In amiable natural gifts and graces, sinners on earth differ
from those who are fallen angels and damned spirits. Sinners,
too, have sometimes an appearance of moral goodness, which is
beneficial to society, which some unholy beings have not. Satan
has none of that hypocrisy which induces some men to be exter-
nally religious, while their hearts are after their lusts. The un-
godly often attend public worship ; they sing ; they pray ; they
perform many kind actions ; but in the sight of God, who look-
eth on the heai't, they have never loved those external duties,
which pride, custom and fear have induced them to observe.
Will you boast of mere formality in religion ? Satan and hi§
yebel legions may warble hyrnns of praise,

f' And to the Godhead sing-,
Forc'd halleluiahs ! - — - — -"

The third sort of characters is found only in this world. Jt ift
the character of a Christian ; and may well be denominated ^
mixed character, because it partakes of holiness and sin?

We lind it delineated, in the word of God, by the pencil of
the Holy Spirit. It is materially different from the character of
the perfectly sinful, and equally different from that of the per-
fectly holy. A full view of this wonderful character may b?
seen in the seventh chapter of Romans ; in which Paul relate^
Tiis experience of moral good and evih The whole is summa?
rily comprehended in one verse. " Now then, it is no more I
that do it, but sin that dwelleth in me," Here is a compound of
contrarieties. Philosophy would say, that such a person as Paul
describes himself to be, could not exist : but revelation and the
universal experience of believers attest, that such as Paul dcr
'scribes himself, is every renewed person, while in the fle^

OF GOOD Mr.N. 237

Theolopjists differ in theory upon this subject, but all admit,
that the believer in this sinful world, is sanctified but in part, and
retains much sin, vyhile he has some holiness. All admit, that
he is a believer who has the least degree of love to God, and
faith in Jesus Christ, so that the quantity of grace need not be
considered, in determining who is, and who is not, of the class
of Christians. All admit too, that grace in the heart is small in
the beginning, and increases in some manner, until the whole
man is perfectly purified from sin. In the general truths con-
veyed in these and similar passages, there is an agreement be-
tween the greater part of gospel ministers, and professed Chris-
tians. Paul was a Christian, who after his conversion, both obey-
ed and disobeyed God ; who had peace of conscience, and yet a
conviciion that he was still a wretched man : who loved sin
enough to commit it, but who sincerely groaned to be delivered
from it. He possessed, like all other children of God, who
dwell in the flesh, a mixed moral character. This mixture of
sin and holiness is described in various ways. Several of the
systems of explanation are worthy of attention.

1 . Some maintain that the imperfection of the saints arises
from the remainder of a sinful nature. The old and perfectly
sinful nature is in part changed in conversion, and the Holy
Spirit carries on a process of refining what was once wholly evil,
until it becomes wholly good. The sinful nature, which was
inherited from Adam, is thought to be purified, by the increase
of grace, even as the whole lump is leavened by a little leaveq.
Hence they suppose Paul intended to teach us, that the unsancti-
fied part of his nature did, what his sanctified part, at the same
moment, disapproved. The old part of his nature warred against
the new part. According to this system, the believer is, in his
very nature, partly an object of the divine love and partly an
object of divine hatred. If the greater part of his nature is not
sanctified, God hates the believer more than he loves him ; for
this very nature is said to be a wicked thing, which God abhors.
This plan supposes a wicked nature to be distinct from wicked
exercises, mental actions, or volitions, and the cause of them."

Cal. The whole of that representation is uncandid ; and cal-
culated to make the truth appear ridiculous. If the word of

238 ON THE IMPERFECTION

God is to be accredited, we have a corrupt nature, a carnal mind,
disorderly affections, and corrupt propensities. When we arc
once united to Christ by faith, then we begin to bring the body
and the soul into subjection to the gospel. For instance ; you
know, that when a drunkard is converted, he will still retain
a corrupted appetite ; and there is from constitution and habit a
strong propensity to intemperance : but through help obtained
of his Head, he may by degrees destroy even the inordinate pre-
disposition to ardent spirits. In this case you see how grace
may overcome nature. But before the disposition to inebriation
was subdued, the renewed person might say, that in regard to
the virtue of temperance he was still imperfect, in consequence
of the re7nainder of a sinful nature. I might apply the same
mode of reasoning to every evil propensity, whether it be animal
or mental, for I conceive it to be a fundamental axiom in reason-
ing, that there are mental principles of action.

ffofi, I deny that there is any such thing.

Cal. Might I not say, as a cunning Scotchman said to a New-
Englander, in a similar debate : " Well, well, Sir, 1 perceive
that you are an unfirinci/iled man V*

Arm. A good story ! unfirincipled man /

Cal. The scriptures do certainly compare grace in the heart
to a little leaven, which ultimately affects the whole mass of na-
tural principles and affections ; to a seed of mustard, which is
one of the smallest of all seeds ; and to a kernel of corn, which
is planted, watered, and made to produce, first the blade, then
the unripe ear, and in due time, the full grain in the ear.
Paul declares, that the flesh lusteth against the spirit, and the
spirit against the flesh. By the Jlesh we are to understand all
the corrupt principles of fallen human nature ; and by the spirit
every thing which constitutes the spiritual life. These are con-
trary one to the other. What you have said, of the believer's
being an object of God's hatred more than of his love, betrays
either ignorance or forgetfulness of the fact, that God never looks
upon any sinner, except when viewed in Ihrist, and considered
as united to him, with any degree of complacency. " The per-

Ot GOOD MEN. 239

aons of believers being accepted through Christ, their good
works are also accepted in him, not as though they were in this
life wholly unblameable and unrcproveable in God's sight ; but
that he looking upon them in his Son, is pleased to accept and
reward that which is sincere, although accompanied with many
weaknesses and imperfections."

Ho/i. I have believed, and therefore have I written. If you
have patience I will proceed.

« 2. Others maintain, that the believer has two natures, which
are directly opposite. He is thought to have inherited a wicked
nature, which ^ads him continually to sin. In regeneration
God creates in him a new nature, which leads to nothing but
holiness. In infancy the corrupt nature, which was produced
by natural generation, is weak ; but becomes continually strong-
er and stronger, which causes the transgressor to wax worse and
worse. In new converts, the new nature given in regeneration
is also feeble, but gains strength through the influences of the
Holy Spirit.

Sometimes one of these natures is thought to be dormant,

and then the other governs the believer in his actions. At other

times both natures are active, but one overcomes the other.

Hence, they say, that Paul felt the struggling of these opposite

natures, in one and the same period of time, which made him

say, " when I would do good, evil is present with me." The

holy nuture they say, is the **■ inward man," which delights in the

law of God ; and the unholy nature is called " the law of sin in

the members." " Now then it is no more I," that is, my holy

nature^ " that do it ; but sin," or my unholy nature " which

dwcllcth in mc." When one of these natures is the stronger,

the other is the weaker : when one rules, the other submits ; but

sin, through the grace of God has received a mortal wound, and

shall Bnally die. Then the believer is to have only one nature^

•which will be perfectly holy."

Cal. What have you to oppose to this last representation ?
The nature of every creature is capable of changes. The finest
gold may b^ changed ; solid rock may be hardened ; and

240 ON THE IMPERFECTION

the flinty heart may become more obdurate. Sinners do grovf
worse and worse. There is a progressive depravity in the un-
renewed. Sinful disposition, habit and principle may al! become
more vigorous. If a depraved nature is capable of deterioration^
why may not a holy nature be capable of melioration ?

Paul undoubtedly experienced the operations of the old man,
of sin and death ; and of the new man, which after Christ Jesus,
was created unto good works. Where is the Christian, who, in
the strongest exercise of fcuth, penitence and love, does not at
the same time feel conscious of an evil nature. Even in prayer,
when the child of God is really in the exercise of faith, he often
feels the operation of such animal and spiritual passions as his
new heart condemns. When tempted, when consenting to siuj
through the power of lust, when in the very act of backsliding,
the Christian often breaks out in strong cries to God for help,
for mercy on his sinning soul. When passion does not wholly
becloud reason, the child of God condemns himself and repents
while he sins ; and thus transgresses, contrary to his will. He
feels the contending powers of grace and nature, at the same
moment.

Jburing this conversation the Arminian nodded j but he intend'
ed neither assent nor dissent.

Hop. " 3. Other theological writers maintain, that man is a
being compounded of certain constituent parts, cdWcd princi files.
Hence we read of principles of thoughts and action ; of a prin-
ciple of fear and hope. All the principles created at first, or
given man in the moment of birth, are said to be principles
which lead to sin, and are therefore called unholy principles.
Sometimes they express the corruption of the unregenerated,^
by saying, that they are perpetually actuated by a firincifile at
selfishness. When the sinner is born again, they say, God has
implanted a new principle in him, among all the other principles
of the old nature of sin. The imperfection of the believer, up-
on this scheme, arises from the weakness of the principle of
grace, and from its inactivity. It often is overcome by the union
of the old sinful seeds of action j but is never exterininated
from the heartv

^r GOOD M^fi. 241

"This principle increases in strength. Sometimes it conquers
All its opponent principles, and then it rules the whole man.
The principle of selfishness may live j but it will be inactive
^ben the seed of grace flourishes.

" 4. Others teach, that there is a moral taste in man, which re-
sembles the natural appetites. As man has a preparation of pa-
late to love certain kinds of fruit and hate others ; so the natu-
ral man is said to inherit a moral preparation o^ mental taste, to
love sin, and hate holiness. While this wicked natural taste
continues, it is said that the person possessing it can no more love
God, than the natural taste can relish bitter, nauseating drugs.
A writer of distinction, who embraces this scheme^ has account-
ed for the imperfection of Christians in this way; " There are
in believers while in this world, two tast^Sj respecting moral
subjects, in direct opposition to each other. One is pleased
with holiness, and the other with the objects of sinful pleasure.
In ail true believers the holy taste is stronger than the sinful
one." These are the words of a celebrated supporter of what
is called " the taste scheme." These two tastes always exist ia
the beiever's soul ; and if the holy taste is alwL^ys the strongest,
how can the believer sin ? " Why, the sinful taste sometimes
overcomes the holy taste," says the same writer. Then I shou d
humbly sup[)Ose, that the holy taste was woialwaya the strongest.'^

Cal. Brother H. you make and unmake systems, according
to your own fancy. If you think that the Calvinists assert all
that you do, or would attribute to them, you are mistaken. Who
says that man is a being composed of piinciplcs ? You say that
the soul is a bundle of exercises ; but I think that the mind is
distinct from its own exercises and principles of action. This
mind, before conversion, is governed by such principles as the
Word of God condemns.

A man of selfish feelings, and avaricious practices, may re-
ceive from God a principle of obedience to Christ. It may be
his settled, habitual rule of action, to do justly and love mercy.
He forsakes his former courses, and generally does good as he
has opportunity. I say therefore, that the new principle over-
powers the old nature. They may coexist, while grace reij|;QS«

242 ON THE IMPERFECTION

Still, however, when the holy principle is for the time disregard-
ed and inactive, the renewed miser may wickedly indulge some
of his wounded, and weakened, but not entirely eradicated pro-
pensities of the old man.

Hoji. « When the new principle is once implanted, it is con-
tended, that ii will never die ; and that there is something in the
very nature of grace, which ensures final perseverance. ''Who-
soever is born of God doth not commit sin ; for his seed re-
maineth in him ; and he cannot sin, because he is born of God."
This seed is thought to be the new nature, which cannot be chan-
ged or destroyed by any person but God himself It may be
dormant, it is granted, and then sin reigns. " In certain circum-
stances," says one, ♦' believers do actually serve sin, and the sin-
ful taste prevails. At such times, some object, calculated to in-
flame the sinful taste, is present — is contemplated — the imagina-
tion fired, and the taste strongly excited, and God is either not
thought of at all, or his glory is little contemplated ; and in this
way the sinful taste hurries the man into evil exercises. Thus
David had his evil taste inflamed, while God was out of view ;
so that he did very great wickedness. But when he reflected
upon his sin, in the presence of God, he was filled with anguish
of spii'it ; and said, ' my bones waxed old through my roaring
all the day long' — ' make me to hear joy and gladness, that the
bpnes which thou hast broken may rejoice.'

" Those persons who support either of these systems, maintain
also, that there is sin in the want of this holy nature, taste or prin-
ciple. It is a crime not to have this new heart. It is a guilty
thing to be born without original righteousness. Some of them
teach, that exercises flow from these contending tastes ; and
that the exercises are defective, cither for the want of more de-
grees of holiness, or because they are partly holy and Jiartly
sinful. Indeed, it is the general opinion, supported by these
systems, that no one affection of the Christian is perfectly sinful,
or perfectly holy. Love to God is mixed with the opposite aff'ec-
tion, hatred to God. In the desire that God would be merciful,
there is thought to be some holiness and some sin. In short, the
mixed character of believers is thought to be constituted by two
opposite natures, or moral palates, or seeds of feeling, or princi-

OF GOOD MEN. 243

pics of action, which make war upon each other ; so that the inter-
nal conflict of a believer is a warfare of vegetation. Paul's words
are confidently quoted by the friends of each system. It would
seem from their representation, that he always did what he at the
same moment of time both hated and loved, or what he partly ha-
ted and partly loved. He was conscious of two co-existing wills.
He consented to sin, and he did not consent. He had a volition
to do evil, and a volition not to do evil, in the one and same men-
tal exercise.

" Are these representations of the imperfection of the saints ra-
tional ? Are they scriptural ? If they are, sanctification is nei-
ther the immediate work of God nor man ; but the natural in-
crease of a principle, or the melioration of taste by the natural
exercise of it, or the invigoration of nature by the involuntary
use of its inherent functions."

Cal. It would be more scriptural to speak even of a warfare
of vegetation, than to deny that there is any contest between the
flesh and the spirit. We assei't, however, no such thing. You
say, that there is a warfare in the believer's breast, between two
sorts of exercises which never exist at the same time. You
have a battle between two enemies which never meet. When
the holy exercise takes the field, in complete panoply ; the sin-
ful exercise has departed. Next, when sin advances to attack
holiness, the pious exercise is no more. Your antagonists are
like the two arms of a woodmonger's saw ; continually advan-
cing, continually retreating, at equal distance from each other.
This is a battle of alternation. It reminds me of a contest which I
have seen betwen Adam and Eve, represented on the top of the
face of a clock. The little painted Adam put forth his hand, by
mechanism, to take an apple from the hand of her ladyship ; but
at the same moment, the same machinery drew back her arm.
Then she offered the fruit, and the same movement which made
her hand advance, made his recede. This warfare of alterna-
tion has been continued, night and day, for many years. It is
much like your clockwork fight of succeeding volitions.

On the subject of original sin, and the want of original right-
eousness, rtre have formerly debated, or rather our sleeping Doc-
tor A. proved you ^n Arminian.

244 ON THE IMPERPFCTION

Jit this moment the reverend gentleman of whom they were
sneaking dropped his pipe on the Jioor^ which effectually restored
him to his senses.

Arm. " Yes, yes," said he, while they laughed at the circum-
stance which awoke him to argument, '' and I maintain it stilU,
JIus he proved himself orthodox in this dissertation ?"

Cal. He says there are no contending principles, no oppo-
sing dispositions in the good man ; but all his desires are per-
fectly holy or perfectly sinful. Brother H. you seem to think,
that the doctrine of a progressive principle of grace, detracts
from the praise due to Jehovah. But tell me, does it derogate
from the goodness of God in providing food for beast and man,
to say, that it is the nature of grass to grow, and of seed corn to
bear fruit ? God keeps alive the stamina of vegetables, and cau-
ses the ox to grow. To him the praise is due. In the very na-
ture, however, of a plant, there is something different from the
nature of a flint.

The seed of pod remains in every child of the spiritual king-
dom ; and in spite of your attempts to fritter away this doctrine;^
1 do believe that under the blessed influences of God, the prin-
ciple of grace is as progressive as the seed of grass or grain.
True, grace would die, should the Lord withdraw bis influences^
and so would every seed in existence. But when will you state
your own systerii ?

Arm. Read the remainder in the morning, that I may hear it..

To the speech of this Gamaliel all consented.

THE BISSERTATIOJ^ JIJ^B BMLOGUE COJVTIJ^IJED.

Hop. « A Ji/th mode of explanation remains to be submit-
ted, which is commonly denominated, The Exercise Scheme }
because it is founded on this general doctrine, that neither sin
■nor holiness is predicable of any thing but moral exercise^ or x'O-
lition ; and conserjuemly is to be attributed to no faculty but th^

mil"

OF GOOD MEN. 24$

^rm. I like that statement much, because it discards the
Calvinistlc doctrine of original sin, original righteousness, and
the implantation of a new principle. It also will destroy the
doctrine of the infallible perseverance of the saints.

Hofi. It will destroy only that doctrine of perseverance)
which is grounded on the nature of the gracious principle.

Cal. I dislike your statement, because it is contrary to true
philosophy as well as scripture. Man is a complex being, com-
posed of body and spirit, which constitute him a compound
agent ; and all his actions are therefore of a complex nature, or
they are the actions of the whole accountable creature.

With the nature of the material part of man we are very well
ficquainted. It has parts ; and one member is adapted to one
kind of animal action, while another is peculiarly fitted for other
purposes : but the members, though they are distinct, yet are not
independent. The legs are adapted to walking ; but they can
perform no ofi^ce, without the co-operation of nervous and mus-
cular energy. The head, the fountain of nervous influences,
and the spine, the curious canal for the passage of those influen-
ces, are as necessary to the complex action of walking, as the
muscles, tendons, bones and joints of " the strong men," whicti
support the tabernacle of the soul. Perhaps no action is more
apparently simple, than that of seeing ; but simple as it may-
appear to the ignorant ; all, who understand the construction
of the body, and particularly of the eye, know, that it is extremely-
complex. I look upon an object ; 1 see it. What more sim-
ple ? But in the first place, rapid as is the twinkling of an eye,
all those nerves which are connected with the muscles of the
curtains of the eye, and the eye itself, must be affected, in
some incomprehensible way, by volition, through the brain.
The face must be turned towards the object to be seen, one eye-
lid must be looped up, and the other drawn down ; the ball, like
some telescope elevated, depressed, or moved horizontally, and
then the pupil dilated or contracted as the state of the light may
fequire.

246 ON THE IMPERFECTION

Of the spiritual part of man it is more difficult to form just
conceptions. You compare the soul to the body, and each facul-
ty to some one member. Then you suppose that each faculty
can act independently. You say that the will, considered as dis-
joined from the understanding, chooses. I affirm that a man can
no more choose without mental discernment and thought, than
the arms can move, or the legs walk, without some connexion,
through the spinal marrow, with the brain.

Arm. Let him read his dissertation, and then, if you please,
give your own extemporaneously. You are fond of preaching
•without notes.

Hofi. " The exercise system supposes man to be constituted
of body and spirit. Nothing appertaining to the body is of a
moral nature, or can be either holy or sinful. Every thing pure-
ly animal in us, is as innocent as in the irrational creatures of
God."

Cal. When you was a young man, and formed this system
for yourself, you must have been either 7nore or less than a man.

You do not pretend to be an angel : and I think the soul
either wanted fire, or the veins blood, or the heart animal heat,
or the eye the capability of beholding beauty, or, you would have
exclaimed with Paul, when conscious of vile animal passions,
and oppressed with what he calls a vile body. " O wretched
man that I am ! who shall deliver me from the body of this
death ;" from this damning body ?

ITofi. " The spiritual part of man is constituted by the intel-
lect, the will and conscience. Of these one only is a power of 7720-
ral agency. The intellect is capable of separate action ; but to
perceive, think, compare, combine and remember, are not moral
exercises. The conscience has its local residence in the ani-
mal heart, the intellect in the brain.* This conscience is natu-

* Emmons' Ser. p. 178.

OP GOOD MEN. 247

ral, and not moral. In feeling, at the heart, that one thing is
right and another wrong, there is neither holiness nor sin. The
xoill only is absolutely essential to constitute man a moral agent.
Man must have a choice, before he can be holy or sinful. All
those actions which include choice, however that choice may be
caused, or rather every mental choice, is good or bad ; is con-
formed to the moral law, or opposed to it.* These are moral
actions, and because they consist in iviUiyig., are called, from volo^
(/7wV/,) VOLITIONS. "My son, give me thy heart," or thy ^vo-
litions. Choose what is right. Love what you ought.

No new power or principle is required. It is simply love to
God. In the very moment in which the sinner first has a right
exercise, he is regenerated, turned about, or converted. From
that time he who had no holy exercises now begins to have holy
exercises, and consequently is the subject of partial sanctifica-
tion. According to this system, each moral action is either a
good or a bad one ; a holy one or a sinful one. There is no
mixture in the exercises. In the act of love to God, there is no
hatred of God. There is no fellowship between light and dark-

• This doctrine of choice is not of modern invention ; neither can its
first publication be attributed to the advocates of a divine revelation. The
infidel Hobbs taught, that "though the will be necessitated, yet the doing
•what tue toiil is liberty. lie is free to do a thing, who may do it if he have
a will to do it, and may forbear, if he have the will to forbear, though the
will to do the action be necessary, or though there be a necessity that he
shall have a will to forbear. He who takes away tlie liberty of doing ac-
cording to our wills, takes away the nature of sin : but lie that denies the
liberty to iioiU doth not d» to. The necessity of an action doth not make the
law tliat prohibits it unjust ; for it is not the necessity, but the ixill to break
the law, that makes tlie action unjust, and what necessary cause soever
precedes an action, yet if that action be forbidden, he that doth it luillinglyf
may justly be punished." See Whitby on the five pointt, p. 360 and 361.

Another infidel, Collins, contended, that man's liberty consisted in
choice, or in doing what we will, while destitute of the power of willing.
In this manner virtue and vice are made to exist, while all things are fixed
fast in fate. Clark's retnarks on Collins, )>. 14. Hume said tliat actions
not proceeding from a permanent fixed cause, are neither virtuous nor vi-
cious. Of course, man is not capable of moral good or evil.

Humes Essays, Vol. 3./>. 149, 150.

:548

ON THE IMPFRPECTION

ness, moral good and evii, Christ and Belial, the service of God
and the service of Satan. We cannot, in the same single desire
or intention, serve two masters. We cannot partiy serve God
and partly mammon, in the same mental action So far as the
believer loves God, he is holy. And so far as he loves him not
in his exercises, that is, hates God, he is sinful. This leads us
to show in what the mixed character, or the imperfection of the
renewed person consists. According to the exercise scheme,
the Christian's character is jwijr^'rf, because he has some holy and
some unholy exercises. His imperfection arists from the fn-
cojistancy of his holy exercises If he was always loving God,
he would be free from sin ; he would be holy as the spirits of
just men made perfect, are holy. It is absolutely certain that
believers sin ; and they cannot sin without having some desire
or feeling, which is contrary to the divine law and pleasure.

This is the scheme of doctrine which we think is taught by
the apostle Paul. He represents sin as a person, and calls sin
" an exceeding sinner."* This is evidently a figure of speech,
for sin literally is no person, but a thing of which a person is
guilty. He speaks of sin as a person, and says that sin " taking
opportunity under the commandment, wrought effectually in
himy all strong desire," and " slew him." Once Paul had no
spiritual knowledge of the law of God, and then he lived a self-
righteous Pharisee. " I was alive without law once ; but when
the commandment came, sin lived again, and I died." Wlicn
he comprehended the extent and spirituality of the law, he died
as a self-righteous man, for he saw that he vTas carnal, and sub-
ject to sin. " The law indeed is holy ; and the commandment
holy and just and good." " We know that the law is spiritual j
but I am carnal, being sold under sin. For what I thoroughly-
work, 1 do not approve. For I practise not that which 1 iucHne ;
but what I hate that I do. And if I do that which I incline not,
I assent to the law that it is good."* When converted he saw
the law to be holy, and himself sinful. When in the exercise
of grace he hated sin, and this proved, that the law was good.
Even when a converted person, he sometimes did, what heat

Mackni^ht's Translation.

OF GOOD MEN. 249

Other times hated, and disapproved. Under the influence of
sin, he did what he wished not to do, when in the exercise of
gracious affections. He could not do what he hated to do, while
doing it, for in such a case he must at the same time have willed
to do it, and not to do it ; which is an absurdity.

"He could not at the same time hate and love, for that would be
the same as to hate and not hate, which is impossible. Now,
then, when I sin, " it is no more I who do it, but sin that dwel-
leth in me." I do not act as a converted person, but as an un*-
converted person, I do not act like the apostle Paul ; but like
Saul of Tarsus. I do not act from the influence of grace, but
sin. It is sin, this exceeding sinner, which disobeys God-
When I sin I do not obey my conscience, but yield to the incli*-
nations of selfishness. I am tempted by my members, by my
eyes, my ears, my sense of feeling, by this body of death, or,
this mortal body, and yield to that very sin which I hate, when I
am in the exercise of love to God. I purpose to be holy ; I re-
solve to do good ; but when the time comes in which I intended
to do some good thing, then I find evil is present with me.
Through the whole of this description the apostle seems to con-
vey the idea, that he had a succession of holy and unholy exer-
cises. He does not say, that each exercise was partly a love and
partly a hatred of what he did. But through the temptations to
which his body subjected him, he was often blinded, and led
captive by sin, when he did what his soul, in the exercise of love
to God, perfectly hated. " The flesh lusteth against the spirit,**
so that the Christian cannot do, when under the injluence of sinful
affections., what he would, vjhen his desires are right with God.
Dr Strong,* in his 2d vol. of sermons, page 260th says, con-
cerning Paul, "/?i hiin there ivaa holiness and uyiholiness alterna-
ting in exercise" Better words could not be chosen to repre-
sent the imperfections of Christians. I might cite the opinions
of multitudes, and prove that the greater part of believers ad-
mit the imperfection of saints to consist in their having sinful
exercises, when every exercise ought to be holy. But opinions
are not arguments ; and time will not admit of such citations.

• Nathan St«ong, D. D. of Hartford, Con.
32

250 ON THE IMPERFECTION

"If any one object, that according to the last scheme a believer
may fall from a state of grace : we reply ; " this is not a conse-
quence." Every one who has become a new man in Christi
shall persevere unto the end, shall not fail of salvation. Every
one who has a 'ittle faith shall grow in faith and love. Every one,
who has the beginning of a holy life, shall go on unto perfection.
The four first schemes suppose that there is soniething in the
nature of grace, or in the new heart, which ensures the saint's
perseverance : but the last relies upon the pron)ise of God to
keep his people unto the day of salvation. God has promised
that although his children slide, yet they shall not utterly fall
away. Where he has begun a good work he promises to carry
it on unto perfection The promise and power of God we deem
better security for final perseverance, than any thing in the new
heart."

j4rm. It certainly follows, from what you have said, that a
good man may, or may not, persevere unto the end, and be saved.
You have taught, that when a bad exercise is in being there is no
holiness in the believer, and that when a good exercise is in be-
ing there is no sin in the agent. I am happy to learn, that
the Hopkinsian and Arminian views of sikvnctification harmo-
nize.

Cal. Have you concluded your dissertation ?

Hofi. I have done : show your opinion at large ; for I am
open to conviction.

Arm. I say, a saint to-day ; a sinner to-morrow ; or a friend
this week, and perhaps an enemy the next ; but these new fash-
ioned Calvinists go beyond me. They say, sin and holiness are
perpetually alternating in exercise ; and a friend now, but in the
twinkling of an eye, an unreconciled enemy. The only differ-
ence between us seems to be this ; that I think the alternations
of holy and sinful exercises may be somewhat longer than they
will allow They seat the sinner upon a short board, made fast
on a pivot in the center, and like a child astride some fence, he
rises or sinks alternately, to the ground • while I produce a lever,
as long as the father of mathematicians desired, on which the

OF GOOD MEN. 251

sinner is either raised to heaven, or let down to hell. These
two points are so wide asunder, that the sweeping of the whole
course between the two extremes must necessarily require con-
siderable time.

Cat. I was astonished at the quotation to which you allude ;
but if I do not mistake, it is the design of two whole sermons, in
the second volume of Stronj; ; and of two sermons in Emmons,
doctrinally to establish it; thdt sin and holiness are, more or less
regularly, " alternating in exercise." Were this expression de-
signed for a figure of speech, I would allow it to pass; but since
it is designed for a doctrinal proposition, I think it should be
reprobated. It is calculated to do no good ; but to cherish the
fallacious hopes of a man who has no government of l»is passions,
•whose heart is not subjected to Christ, and whose religious feel-
ings are capricious, whose love and hatred are " alternating in
exercise."

Hop. Spare your philippics, my dear Doctor, and give u&
your own theory.

Cal. When I say, " man is a sinner," T design to convey the
idea, not that man's will is a sinner ; but that the complex being,
composed of several constituent faculties, is a sinner. The ac-
tions of this being are all complex. He cannot choose without
perception ; he could neither love nor hate without the co-opera-
tion of intellect : he could not act without motives. As objects
of sight are themselves complex, so are the motives by which a
man is actuated in the imperfect spiritual life. The motives
which influence us to action are all good, or all bad, or mixed
motives. Now who is not sensible of the co-operation of many
motives, in producing the common actions of life ? What be-
liever can refrain from confessing, " selfishness mingled with
my charity and self-denial; my affections do not yet perfectly
resemble the pure stream, proceeding from the throne of God
and the Lamb ; my righteousnesses are as filthy rags V*

At the same time, the believer can say, " I do not act as I
once did. The love of God has some prevailing influence over
my life. My spiritual discernment, thoughts, hopes, fears, de-

252 ON THE IMPERFECTION

sires, and exercises universally, are changed. I have some faith,
some love : new principles of conduct, and a seed of grace."

Sin has blinded the understanding. When therefore, I love
any good thihg, my affection has some connexion with my views ;
and because my view is imperfect, as well as my will disordered,
my exercises of love, when directed towards proper objects,
must all be imperfect.

^rm. You say, however, that this weak, partially blind, and
imperfect creature, can never utterly fall away from his gracious
state ?

Cal. I say, that the Lord will have respect to the work of his
hands ; that he will water what he has planted ; and perfect what
he has begun.

Hofi. Concerning the fact ^ that the work of sanctification
shall be continued, until completed, you and I, Doctor C. arc
agreed. In thi§ at least, you will grant, that I am orthodox.

Arm. I clearly see that you Hopkinsians are neither for nop
against any system but your own.

Here the discussion ceased.

The passages of scripture which both the Calvinists and Hop-
kinsians consider decisive proof of the perseverance, or di-
vine preservation of eveiy believer, to eternal life, shall now be
stated.

" He that believcth, and is baptized, shall be saved." Mark
xvi. 16. Here is a promise of final salvation made to every be-
liever ; to one, who now, for the first time believes, as well as to
liim, who has continued to believe, to the last hour of life. It
implies another promise ; that he who believes with his heart in
the Lord Jesus, shall be kept through faith to salvation.

<' The steps of a good man are ordered by the Lord ; and he
dellghteth in his way. Though he fall he shall not be utterly casi

OF GOOD MEN. 253

down ; for the Lord upholdeth him with his hand." Ps. xxxii.
23, 24. This gives us glorious confidence. Although the
good man sin, yet God will not leave him to commit the sin of
final apostacy. He may fall into grievous sins, but God will up-
hold him, so that he shall not utterly fall away from holiness. If
the good work of sanctification is delayed for a while, God will,
nevertheless, renew it again, and finally pei'fect it in the day of
the Lord Jesus. " The Lord redeemeth the soul of his servants ;
and none of them that once trust in him shall be desolate." " And
I will make an everlasting covenant with them, that I will not
turn away from them to do them good ; but I will put my fear in
their hearts, that they shall not depart from me." Jer. xxxii. 40.
" The path of the just is as the shining light, that shineth more
and more unto the perfect day." Prov. iv. 18. Except it is cer-
tain, that he who has some. knowledge of God, and some love,
will through life make advances in holiness, this representation
cannot be true.

" Whosoever shall drink of the water that I shall give him,
shall never thirst ; but the water that I shall give him, shall be
in him a well of water springing up into everlasting life." John
iv. 14. « Jesus said unto them, ' I am the bread of life : he that
Cometh to me shall never hunger ; and he that believeth on me
shall never thirst." John vi. 35.

Nearly the whole of this sixth chapter is full of assurances,
that every one, who once believes on the Lord Jesus, shall never
die, but shall have eternal life.

" The righteous shall hold on his way." Job xvii. 9.

*' Verily, verily, I say unto you, he that heareth my words and
believeth on him that sent me, hath everlasting life, and shall not
come into condemnation." John v. 24.

" Who are kept by the power of God, through faith unto sal-
vation." 1 Pet. i. 5.

« My sheep hear my voice, and I know: them, and they follow
me ; and I give unto them eternal life ; and they shall never

254 ON THE IMPERFECTION OF GOOD MEN.

perish, neither shall any pluck them out of my hand. My Father,
which gave them me, is greater than all ; and no one is able to
pluck them out of my Father's hand." John x. 27, 28, 29.

" We know that all things work together for good to them
that love God, to them who are the called according to his pur-
pose. For whom he did foreknow, he also did predestinate to
be conformed to the image of his Son. — Moreover whom he did
predestinate, them he also called ; and whom he called, them he
also justified ; and whom he justified, them he also glorified —
Who shall lay any thing to the charge of God's elect ? It is God
that justifieth." It is sufficient here to observe that God par-
dons and justifies every believer so soon as he believes. If we
deny then, that every believer shall be saved, we must suppose
the eternal God to revoke his decisions, and condemn those
whom he has pronounced free from condemnation. " Who shall
separate us from the love of Christ ? Shall tribulation, or dis-
tress, or persecution, or famine, or nakedness, or peril, or sword?
Nay : in all these things we are moi'e than conquerors through
him that loved us. For I am persuaded that neither death, nor
life, nor angels, nor principalities, nor powers, nor things pre-
sent, nor things to come, nor height, nor depth, nor any other
creature, shall be able to separate us from the love of God, which
is in Christ Jesus our Lord." Rom. viii. 28 — 39.

These are passages, which prove that all believers shall be
preserved unto eternal life. Those who are once pardoned
shall never be punished ; once justified, never condemned ;
once heirs to eternal life, never disinherited ; once sons, no more
aliens.

« Being confident of this very thing, that he who hath begun
a good work in you will perform it, until the day of the Lord
Jesus." Phil. i. 6.

SEVERAL SYSTEMS COMPARED. 255

CHAPTER XII.

CALVIJ^'ISM AJ\rD IfOPirTJVSUJK'ISM COJTTRJISTED, BT COM-
PABIJ^G EACH triTH SEVERAL HERESIES.

Many matters of inferior importance, on which a difference
of opinion exists, might have been introduced into the Contrast,
but it was deemed not expedient. From the fundamental prin-
ciples, which have been already opposed to each other, the dis-
cerning mind can easily imagine how the opponents would rea-
son upon the various ramifications of their respective systems.
It is proposed in this chapter to give a summary contrast, by
comparing both Calvinism and Hopkinsianism with several here-
sies. If we wish to see the dilifcrence between any two objects,
it is well not only to examine them in relation to each other, but
also to compare each with a third object. By pursuing this
course in the present case, a double advantange will be gain':d ;
for we shall be able more clearly to discern the difference be-
tween the two, and at the same time, to judge of the tendency of
each.

It will be made evident, that some of the doctrines of Hop-
kinsianism have originated in a collision between the advocates
for a general atonement and the universalists ; while others, if
they have not sprung from deistical objections, or from a desire
of compromise with the enemies of our God, Christ ; and from
the pride of " philosophy, falsely so called ;'* may certainly be
traced down in their consequences, through various erroneous
systems, to deism, and in some instances from deism to atheist-
ical fatality.

Those persons, who profess to derive their doctrine of uni-
versal salvation from the scriptures, said, the aton£M£nt i3
VNivEBSAL. The Hopkinsians said the same.

256 SEVERAL Systems

Then it follows, said the former, that all mankind will be sa-
ved, or that Christ will lose some persons for whom he paid the
price of redemption. This brought the latter to the necessity
cither of becoming uinversalists, or of restricting the atonement
to the elect, or of denying what the ancient Calvinists deemed
the essence of the atonement. They said, therefore, that al-
though the atonement was universal^ yet it was indefinite^ and
rather of the nature of an exhibition.^ than of a real, legal satis-
faction by personal substitution.

In like manner, the Hopkinsians said, that moral obligation
resulted from the right and wrong in the nature of things ; and
that the distinction between these was independent of the divine
will ; which distinction fallen man had natural conscience to dis-
cern. " This clearly proves," said the Deist, " that the volume
of nature is sufficient : and, that a needless revelation cannot be
divine^ must follow."

Sin and holiness, said the Hopkinsians, are predicable of no-
thing but created volitions. " And these volitions," said the
Fatalists, " are produced by the First Cause, who could not but
act according to the pre-existing nature of things. Therefore
the natui'e of things is eternal, and all beings are governed by
fatality."

That the inquirer may judge for himself in these matters,
and that the hasty reader may refresh his memory, without much
trouble, the summary Contrast of several systems will be pre-
sented in the form of a theological chart.

Opinions which most prevail in each denomination will be pre-
sented in preference, even to the sentiments of the founder of
the system. Thus, under the head of Socinianism, shall be ex-
hibited the sentiments, not particularly of Socinus, but of those
persons in America, who agree with that heresiarch in his funda-
mental doctrine, that Christ was not so much as a superangelic
being, but a prophet of Nazareth. Thus also, the Sabellians
will be represented to be Hopkinsians in most points ; for that
they are of this denomination, who, in this country, believe that
God the Father, Son, and Holy Ghost, dwell in the humanity

COMPARED. 257

of Jesus, is certainly the fact. In one or two instances, how-
ever, I know of a Subellian who does not oppose the Calvinists,
except in relation to the Trinity and the hypostatical union.
Under the head of Univcrsalists, the Deists who believe that all
■will be saved, will not be regarded ; because they belong to the
class of infidels. It is to be observed also, that some Universal-
ists are Arians, some Arminians, some Sabellians, and some So-
cinians ; but the great body of them hold to most of the doc-
trines of grace. These last will be principally regarded ; be->
cause they alone form a distinct denomination. They are in
America, the followers of Dr. Huntington and Mr. Murray.
The former was the author of a posthumous publication, entitled
" Calvinism Improved." It is wonderful that he did not call his
system " Strict Calvinism."

The latter has been a noted dcclaimer in Boston, who taught,
until the palsy silenced him, that a complete atonement was
made for every man, which will secure all an escape from all
sort of future punishment.

The other Univcrsalists of America, that do not openly reject
the scriptures, are the followers of Dr. Chauncey of Boston,
whose hell was to last, he did not know for how many ages, until
the half-damned mortals were made meet for heaven, by the sa-
lutary punishments of the infernal regions.

It will be found, upon a view of the whole chart, that Hop-
kinsianism partakes of the fundamental principles of most of the
systems ; but at the same time disclaims all affinity to the re-
jection of Christ's divinity, moral suasion, the resuscitated pa-
pal hell, and infidelity.

Let the reader, however, while examining what remains of
this work, seek for an answer to this question :

Why have not the UniveraaliatSj the jirians, Socinians^ and
Sabclliansy multifilied nvithin the bounds of the Presbyterian
Church as rafiidly as they have in J^eiU'England ?

•< I speak as unto wise men ; judge ye what I say."

258

SEVERAL SYSTEMS

Calvinism.
I. There is one God ; and
but one ; who is uncreated,
self-existent, eternal, immortal,
invisible, omnipresent, omnis-
cient, omnipotent, immutable
in counsel, without passions,
incomprehensibl',', holy, just,
true, faithful, gracious, merci-
ful, benevolent, independent,
sovereign, and perfectly happy
in himself.*

HoPKINSlANrSM.

I. There is one God ; and
but one : who is uncreated,
self-existent, eternal, immortal,
invisible, omnipresent, omnis-
cient, omnipotent ; immutable
in counsel, but moveable in his
affections ; incomprehensible
and sovereign, whose moral
perfections are all compre-
hended in the disinterested love
of being in general, and whose
happiness is dependent^ on the
gratification of hib benevolent
feelings.

II. There are three persons
in the Godhead ; the Father,
the Son, and the Holy Ghost ;
which three are one God, and
distinguished only by their per-
sonal properties.

III. The divine authority is
the foundation, and God's re-
vealed will, the rule of moral
obligation,

IV. The scriptures are ne-
cessary to teach man his duty,
because of the native blindness
of his mind.

V. The scriptures alone can
give man the assurance of fu-
ture salvation.

II. There are three persons
in the Godhead, the Father,
the Son, and the Holy Ghost 9
which are so distinct as to have
society together, and a mutual
friendship for each other.

III. The nature of things
lays the foundation of morkl
obligation.

IV. Natural conscience can
discern the difference between
right and wrong in the nature
of tilings.

V. The scriptures are indis-
pensable to show man the way
of salvation.

VI. The Old and New Tes- VI. The Holy Spirit inspi-

taments were written under the red every word of the Old and

plenary inspiration of the Holy New Testaments.
Ghost.

* The reader will please to be collided by the sections, and turn his ere
over four pages, before hereguids th« second article of Calvinism

COMPARED.

259

Univeusalism.
I. There is one God ; and
but one ; who is uncreated,
self-existent, eternal, immortal,
invisible, omnipresent, omnis-
cient, omnipotent, immutable
in counsel and affection, incom-
prehensible, and sovereign,
•whose moral perfections are all
comprehended in love to being
in general, and whose happi-
ness is dependent on the induU
gence qf his unbounded love.

II. There are three persons
in the Godhead, the Father,
the Son, and the Holy Ghost ;
which three are one God, and
distinguished only by their per-
sonal properties.

Ill The divine authority is
the foundation, and God's re-
vealed will, the rule of moral
obligation.

ArminiAnism.

I. There is one God ; and
but one ; who is uncreated^
self-existent, eternsil, immortal,
invisible, omnipresent ; who
knows all things but contingen-
cies ; who is omnipotent, and
immutable bo far as his coun-
sel extends, but moveable in
his affections; who is incom-
prehensible, holy, just, true,
faithful, gracious, merciful, be*
ncvolent, independent, and per-
fectly happy in treating his sub-
jects according to their unpre*
dcstinated conduct.

II. There are three persons
in the Godhead, the Father,
the Son and the Holy Ghost ;
which are one mind, and one
essence.

III. Moral obligation is
founded on the reason and fit-
ness of things, and the utility
of virtue.

IV The scriptures are ne- IV. Natural conscience an4

ccssary to teach man his duty, reason arc sufficient to teach

because of the native blindness fallen man his duty,
of his mind.

V. Divine revelation alone V. Reason might render the
can assure sinners of eternal salvation of sinners, on repent-
salvation, ance, probable, but revelation

alone can make it certain.

VI. The scriptures were VI. Some of the Arminians
written by the plenary inspira- advocate a plenary inspiration,
tion of the Holy Ghost. and some a general superin-

tendance of the sacred penmen.

260

SEVERAL SYSTEMS

Arianism.

I. There is one God ; and
but one ; who is uncreated,
self-existent, eternal, immortal,
invisible, omnipresent ; who
knows all things but contingen-
cies ; who is omnipotent and
immutable so far as his counsel
extends, but moveable in his
affections ; who is incompre-
hensible ; whose moral per-
fections are all comprehended
in love to his creatures ; and
whose happiness consists in
the gratification of his univer-
sal benevolence.

II. There is but one person
in the Godhead ; who is called
Father Son, and Holy Ghost, to
denote the different offices
5<fhich he sustains.

III. The nature of things is
the foundation of moral obliga'
tion .

Sabellianism.
I. There is qne God ; and
but one ; who is uncreated;
self-existent, ctei-nal, immortal,
invisible, omnipresent, omnis-
cient, omnipotent ; immuta-
ble in counsel, but moveable in
his affections, incomprehensi-
ble, holy, just, true, faithful,
gracious, merciful, and benevo-
lent ; whose happiness consists
in the display of his own cha-
racter, and the gratification of
his love.

II. The whole undivided
Godhead, manifested in Christ
Jesus, may be called a person ;
because God in him assumed a
personal appearance. There is
but one Divine Person.

III. The nature of things
lays the foundation of moral
obligation.

IV. The I'eason of fallen IV. Natural conscience can
man is sufficient to discern the discern the difference between
right and Avrong in the nature right and wrong in the nature
of things. of things-.

V. Reason i-enders the par- V. The scriptures, or some
don of a penitent sinner proba- revelation, are indispensable to
ble ; but revelation alone can show the way of a sinner's sal-
assure us of it. vation.

VI. Some are for plenary VI. The Sabellians general-
inspiration, and some for no- ly are for a plenary infipiration.
thing but a general superin-
tendance.

00 MP ABED.

261

SOCINIANISM.

I. There is one God; and
but one ; who is uncreated,
self-existent, eternal, immortal,
invisible, omnipresent ; who
knows all things excepting con-
tingencies : who is omnipotent,
and immutable so far as his
counsel extends, but moveable
in his affections ; whose moral
character is comprehended in
love ; and whose happiness
consists in the indulgence of
his universal benevolence.

Deism.
I. There is one God ; and
but one ; who is uncreated,
self-existent, eternal, immor-
tal, invisible, omnipresent ;
who knows all things excepting
contingencies; who is omnipo-
tent and immutable so far as his
counsel extends, but moveable
in his affections ; whose moral
perfections are all comprehend-
ed in disinterested love to being
in general ; and whose happi-
ness consists in the gratification
of his own benevolence.

II. All the names of God H- Jehovah, Jove, and Lord,
express the same being, in dif- all denote the same Supreme
fcrent relations, without any Being, and are equally appro-
distinction of persons. priate to the one impersonal

Deity.

III. The fitness of things,
and the utility of virtue are the
foundation of moral obligation.

IV. The reason of man is
sufficient to discover the nature
and obligation of virtue.

III. The obligation to virtue
is founded on its utility, which
is dependent on the nature of
things.

IV. God has made no reve-
lation of duty except in the vol-
ume of nature.

V. Reason shows, that the V. Reason is the only light
pardon of the penitent sinner of man, on the subject of par-
is probable. don and salvation.

VI. What Christ said was VI. The Bible is a useful
true, but the prophets and apos- book, but was not inspired,
ties were liable to record some
of their erroneous reasonings.

262

SEVERAL SYSTEMS

Calvinism.

VII. The second Person of
the Trinity so assumed the hu-
man nature, that Christ Jesus
is both God and man in one
person.

VIII. Holiness in a moral
agent, consists in the conformi-
ty of the whole being to the
image of God.

IX. Sin is any want of con-
formity to, or transgression of
the law of God

X. Adam was created per-
fectly holy, in all his faculties
and exercises.

XI. The decrees of God re-
spect all actions, objects and
events.

HOPKINSIANISM.

VII. The second Person of
the Trinity so assumed the hu-
man nature, that Christ Jesus
is both God and man in one
person.

VIII. Holiness in a moral
agent, consists entirely in be-
nevolent volitions, or exercises
of love to being in general.

IX. Sin consists exclusively
in selfish moral exercises.

X. Adam at first had none
but disinterested affections.

XI. The decrees of God re-
spect all actions, objects and
events.

XII. The providence of God XII. The providence of God
is co-ejctensive with his de- is co-extensive with his de-
crees, crees.

XIII. God so governs moral XIII. It is impossible for
agents, as to do all his pleasure God to govern moral agents,
without creating their actions, without creating all their voli-
tions.

XIV. God is the author of XIV. God is equally the au-
holiness ; but is not the author thor and efficient cause of ho-

of sin.

liness and sin.

XV. Adam in Paradise had
freedom of will to both good
and evil. He exercised his
own power of will when he first
transgressed. By the fall he
lost his power of choosing good,
and only retained freedom to
evil.

XV. Adam in paradise had
the same freedom of will, which
his posterity now have. God
moved him to a holy and an un-
holy choice. The first sin was
produced by divine efficiency,
and so is every subsequent sin.

COMPARED.

263

Ukivebsalism.

VII. The second Person of
the Trinity so assumed the hu-
man nature, that Christ Jesus
is both God and man in one
person.

VIII On this subject; some
Universalists agree with the
Caivinists, and some with the
Hopkinsians.

Arminianism.

VII. The second Person of
the Trinity so assumed the hu-
man nature, that ( hrist Jesus
is both God and man in one
person.

VIII. Holiness consists en-
tirely, in the regulation of ouf
affections according to the fit*
ness of things.

IX. Divided as above. IX. Sin consists entirely in

affections not conformed to the
law of love.

X. Adam at first was per- X. Adam was created inno-
fccily holy in all his faculties cent, and his first affections

and exercises.

were all benevolent.

XI. The decrees of God re- XI. The decrees of God re-
spect all actions, objects and spect all things but moral ac*
events. tions, and the contingencies de-
pendent on them.

XII. The providence of God XII The providence of God
is co-extensive with his de- is co-extensive with his de-
crees, crees.

XIII. God governs moral XIII. God leaves moral
agents by moral means, without agents so free, within certain
creating their volitions. limits, as not to govern tlicm at

all, except by discipline, or mo-
tives.
XIV God is tha author of XIV. God is the author nei-

holiness, but not of sin.

ther of holiness nor sin.

XV. Adam in paradise had XV. Adam before and after

freedom of will to both good his fall had a self-determining

and evil, which he exercised, power of the will, which he ex-

wben he caused his own full ; ercised even contrary to God'fr

but which he never lost, by any primary counjiels.
wrong use of it.

^64

SEVERAL SYSTEMS

AniANISM.

VII. Jesus was the first
formed of all creatures, of a
super-angelic nature, and a
God by delegation.

VIII. Holiness consists in
volitions conformed to the rea-
son and fitness of things.

Sabellianism.

VII. The whole Godhead
was incarnated, so that God
dwelt in the man Christ Jesus,
as he formerly did, with a visi-
ble glory in the Jewish temple.

VIII. Holiness consists ex-
clusively in benevolent affec-
tions, or in love to being in gen-
eral.

IX. Sin consists in volitions IX. Sin consists exclusively
contrary to the reason and fit- in selfish affections. ,

ness of things.

X. Adam was created inno- X. Adam at first had none
cent, and at first all his affec- but disinterested affections,
tions were right or benevolent.

XI. The Arians believe in XI. The decrees of God re-
the Arminian doctrine of de- spect all actions, objects, and
crees. events.

XII. The providence of God XII. The providence of God
is co-extensive with his de- is co-extensive with his de-
crees, crees.

XIII. God governs moral XIII It is impossible for
ugents, by no other means than God to govern man without
moral suasion, in any of their producing his volitions, say
actions. most of the Sabellians of this

country.

XIV. God is the author XIV. God is as much the
neither of holiness nor sin. author of sin, as of holiness.

XV. Adam before and itfter XV. On this head, some are

his fall had a self-determining Hopkinsians and some Armin-

power of the will, which he ex- ians ; but in this country, most

ercised even contrary to God's Sabellians agree with the first,
primary counsels.

COMPARED.

265

SOCINIANISM.

Vir. Christ was one of the
greatest of the prophets. Some
say he was, and some that he
was not, a man supernaturally
bepjotten.

VIII. Holiness consists ex-
clusively in the right exer-
cise of our moral faculties.

IX. Sin consists exclusively
In the wron^ exercise of our
moral faculties.

X For a time the first man
Adam, exercised his faculties
in a right manner.

XI. The decrees of God re-
spect all things but moral ac-
tions, and the contingencies
dependent on them.

XII. Tlie providence of God
is co-extensive with his de-
crees.

XIII God governs man by
motives alone, say some Armi-
nian Socinians ; but the Priest-
leyans say, God cannot govern
man without creating his voli-
tions.

XIV. God is the author
neither of holiness nor sin ;
but as much the efficient of one
as of the other ; say all, but the
Pries tleyans.

XV. Divided as in the two
sections above.

Deism.
VII. The history of Christ
is either a fiction, or a true ac-
count of a cunning impostor.

VIII. Virtue consists in the
love of being in general, and
the promotion of universal hap-
piness.

IX. Vice consists exclusive-
ly in such affections as are re-
pugnant to the love of univer-
sal being.

X. The first pair of each
race of men, were neither bet-
ter nor worse than their de-
scendants.

XI. The Deists commonly
do not object to the Sociuiaa
predestination.

XII. The providence of God
is co-extensive with his de-
crees.

XllI Collins, Hobbs, Leib-
nitz, and Hume, with manf
other infidels, say, God cannot
govern man without creating
his volitions.

XI V. Some infidels say, God
is the efficient of virtuous and
vicious volitions ; and all, that
he is as much the author of sin
as of holiness.

XV. It is supposed, that the
^rst man had the same freedom
which his descendants possesSf
and used it in the same way.

266

SEVERAL SYSTEMS

Calvinism.
XVI. The fall deprived man
of all his supernatural gifts,
and corrupted all the powers of
his mind and body : so that
every child of Adam inherits,
by natural generation, a depra-
ved nature, which implies,
among other things, a darkened
understanding and disordered
affections.

HoPKlNSIANiSM.

XVI. The only effect of the
fall, produced in man, was a to-
tal corruption of his will ; which
effect came only by a divine
constitution. By the gift of
God, not by natural generation,
all men have a morally corrupt
nature J or evil exercises.

XVII. By imputation, all XVII. Adam alone was guil-
men are guilty of original sin ; ty ol original sin ; and his sin
and are actually condemned al- can never be imputed to any
ready. person but himself.

XVIII. The atonement was XVIII. The atonement was^
something more than a public simply a public exhibition of
exhibition of God's hatred of God's hatred of sin, and regard
sin, love of holiness, and regard to his holy law.

to his law.

XIX. The atonement was a
satisfaction made for the sins of
the elect ; which had respect
to them personally, and secures
the pardon of all their iniqui-
ties.

XX. Christ was substituted
for the elect to obey and suffer
in their stead ; and was by im-
putation legally guilty,* so
that the law could demand his
death.

XIX. The atonement was
made equally for every sin of
every man, and respected sin in
general, but not the persons of
individual sinners : so that it
does not infallibly secure the
pardon of any one.

XX. Christ was substituted
for all men, simply as the per-
son in whom God displayed his
hatred of sin. No guilt was
imputed to Christ ; nor had the
law any demand against him.

* The reader will please to remember thQ definition of guilt, which has
already been given, on page 102.

COMPARED.

?67

Universalism. Arminianism.

ICVI. The fall polluted all XVI. By the fall, man lost
the faculties of man; so that all none of his powers. He be-
born in a natural manner, are came, however, after sin enter-
blind in mind, and depraved in ed into the world, subject to
heart. temptation, and consequently

to sin and misery. His will
became subject to improper
volitions.

XVII. By imputation all are
dead and condemned in Adam,
being guilty of original sin, and
consequently of actual trans-
gression.

XVIII. The atonement was
something more than a public
exhibition of God's hatred of
«in and love of holiness.

XVII. No man but Adam
was ever chargeable with origi-
nal sin. No man but Adam
can have guilt imputed to him,
for the first transgression.

XV II I. The atonement was
simply a public exhibition of
God's hatred of sin, love of ho-
liness, and disposition to par-
don penitents.

XIX. The atonement was XIX. The atonement was

made for every sin of every universal, and respected sin in

man, and respected the person general, but not the person of

of every sinner, so as to secure any sinner,
the salvation of all.

XX. Christ was substituted
for all men, that he might suf-
fer and obey the law for each.
By imputation he was legally
guilty for all, and justice de-
manded his death.

XX. Christ was substituted
in the place of all sinners, mere-
ly to display the justice and
mercy of God towards all men.
No guilt was imputed to him ;
and the law had no demand
against him ; in behalf of any
sinner.

SEVERAL SYSTEMS

Arianism.
XVI, After Adam sinned he
becume liable to punishment ;
and all his descendants are, in
consequence pf his offence,
broui^ht into a state of trial,
temptation, sin and misery.
The affections of man were
perverted in this m4nner, by
the apost<tcy.

XVU. There is no other
priginal sin than the first trans-
gression of the first man,
which was never imputed to
uny person but himself.

Sabellianisht.

XVI. Adam sinned and ex«
posed himself to p-unishment*
The sin of his posterity was
also introduced, by a divine
constitution, in consequence
of his transgression The
will, pr heart, was the only part
of man affected by tlie apostar
cy.

XVII. The doctrine of ori-
ginal sin and Imputation, are re-
jected, even as by the Hopkin-
sians, Arminians, and Arians.

XVIII. There is no Pther
atpnement made for sinners,
butth..t which consists in a dis-
play of God's real character
and disposition*

XVIII. The atonement con-
sists in that public exhibition
of God's hatred of sin, which
the whole Godhead was mani-
fested in the flesh to make.

XIX. The atonement was XIX. The atonement wj^s

Vinivers4l ; had respect to sin in universal, and had respect only

general, but does nqt infallibly ^o sin and the law in general,

secure the pardon of one sin- It does not infallibly secure the

jier. salvation of any sinner.

XX. Christ was substituted
for all men, siniply as the per
son m whom God displayed his
hatred of sin. No guilt was
imputed to Christ; nor had the
X^yv tiijy demand against him.

XX. God in Christ took the
place of sinners, suffered and
obeyed, to manifest his disposi-
tion and character; but was
not by imputation guilty ; nor
could the law demand the death
of ih^ human n^iture.

COMPARED.

269

SoCINTANISM.

XVI. By the fall, neither
Adam nor any of his posterity
lobt any gift or faculty. His
sin exposed him to punish-
ment ; and by iniituting his ex-
ample, his children expose
themselves to divine dibplea-
sure.

Deism.
XVI. The present inhabit-
ants of the earth are as sound in
all their faculties as their first
pdrents were. All men are
placed in a state of firobation
here, and will be approved or
rejected for themselves.

XVII. There is no such XVII. Thanks to all our

thing as original sin, saving good friends for tearing away

Adam's first sin, which could original sin and imputation

not be imputed to any one be- from their system. It will all

sides himself. go soon !

XVIII. « To whom," says
Priestley, " did Christ make sa-
tisfaction ? To the Devil ?"
There was no other atonement
made by Christ than what con-
sisted in declaring God's mer-
cy.

XIX. The atonement above
admitted, was universal, re-
spected no sinner, and secured
the salvation of none.

XVIII. Deity has sufficient-
ly manifested his disposition
and character in the works of
nature.

XIX. No atonement, except-
ing that which a sinner makes
for himself by reformation, is
consistent with reason.

XX. The obedience and suf-
ferings of the prophet of Naz-
areth were dcsit;ned for the
benefit of all men, as an exam-
ple, and testimony to the gos-
pel. No guilt was imputed to
Christ ; nor could any law de-
Ipaud his death lor another.

XX. If there waa any such
person as Jesus, he could not
have been virtuous or vicious
for another. The doctrine of
the incarnation, the vicarious
atonement, and imputation of
sin is an absurd fiction of priest-
craft.

270

SEVERAL SYSTEMS'

Calvijjism.

XXI. In the decree of elec-
tion, the sinners who will be
saved, were given to Christ to
be justified. They were given
when ungodly, and not from
any foreseen faith or repent-
ance.

XXII. The sinner, being
both guihy and needy, has no-
thing in himself for which he
ought to be pardoned. The
ground of pardon is the mysti-
cal union with the Lord Jesus
Christ.

XXIII. God renews his
elect, not by altering, separa-
ting or combining faculties na-
tural to man ; nor by increasing
or diminishing their number ;
but by supernaturally commu-
nicating spiritual life, or" quick-
ening them in Christ."

XXIV. The new principle of
spiritual life is ordinarily con-
veyed to the sinner, by a divine
blessing on the appointed
means of salvation. After it is
implanted in regeneration, it is
permanent, and as progressive,
,in its own nature, as any princi-
.ple of natural life.

XXV. Faith is first gi\ ;n,
and, by uniting the soul to
.Christ, is the root of all the
other Christian graces.

HOPKIVSIANISM.

XXI. In the decree of elec-
tion, the sinners who will be sa-
ved, were chosen to be united to
Christ, by a moral union,
through the sanctification of
their hearts. They were not
elected, however, because of
any foreseen repentance or faith.

XXIL The nature and fit-
ness of things require the par-
don of all who repent, love
Christ, and so are united to him
in affection.

XXIII. God renews his
elect, by creating in them, im-
mediately, without means, a
willingness to be saved or
dahined for the greatest good ;
or, which is the same, by crea-»
ting in their hearts disinterest-
ed benevolence

XXIV. There is no such
thing as an implanted principle
of spiritual life, but the new
heart consists entirely in right
exercises, which are produced
without any instrumental agen-
cy, by a continued creation.

XXV. Love is an exercise

first created, and comprehends
in its own essence all the other
Christian graces.

COMPARED.

fi7i

Universaiism.
XXI. In the decree of election,
all sinners, who were fallen in
Adam, were chosen to receive
the blessings of the universal
atonement, throut!;h the final
prodaction of love in their
hearts.

XXII. The divine love for
being in general forbids that
God should consign any one to
everlasting punishments.

XXIII. By discipline God
will finally reclaim all men ;
bring them to repent of sin,
cause them to love holiness,
and thus unite them to Christ
in a saving union of affection.*

Arminianism.

XXI. From eternity God
decreed, that all who should by
their own self-determining
power repent, should be par-
doned, in consequence of the
atonement by Christ. If indi-
viduals are chosen, the election
was from foreseen good works.

XXII. The nature and fit-
ness of things require the par-
don of all who repent, love
Christ, and thus are united to
him in a moral union of affec-
tion.

XXIII. All who have new
hearts, make them by the ex-
ertion of their own faculties,
influenced by the inherent pow-
er of motive, or moral suasion.

XXIV. God implants no
new principle of spiritual life ;
but, by instruction and disci-
pline, (or as some say, by crea-
tion) produces love in the
heart, or holy affections, which
constitute the new heart.
These exercises will be contin-
ued as they were commenced.

XXV. Love is the essence
of all the Christian graces.

XXIV. No principle of life
is implanted. By moral sua-
sion, God by his common pro-
vidence may govern man, so as
to improve his rational exerci-
ses. No divine power, besides
that of upholding the efficient,
finite being, is exerted in giv-
ing a tight direction to the will
of the reformed sinner.

XXV. A right disposition is
the source of all the Christian
graces.

♦ Some Universalists, not being much pleased with the common notion
ofditcipiine, assert with the Hopkinsians, that God create* lore ; and add,
that he will create benevolent affections in aH.

272

8EVERAL SYSTEMS

Arianism.
XXI. The decree of elec-
tion is God's determination to
pardon all those sinners, who
shall of themselves repent, and
accept of pardon, offered them
through the first-born of every
creature.

Sabellianisx.
XXI. In the decree of elec-
tion, all those sinners who shall
be saved, were chosen to be sa-
ved, (in consequence of God's
having displayed his own char-
acter,) through sanctification
of the heart.

XXII. Penitence is in the
nature of things a sufficient
reason for pardon ; and reform-
ation, for restoration to favour.

XXIII. Regeneration is the
agency of motives in changing
the sinner's affections, so as to
make him a new man, and by
love to unite him to his elder
brother, commissioned to save
in God's stead.

XXIV. When a sinner chan-
ges his affections and conduct
from sin to holiness, it is by the
blessing of God upon his ef-
forts ; but God never implants
any new principle of spiritual
life.

XXII. The nature and fitness
of things require the pardon of
all, who by love unite them-
selves to God manifest in the
flesh.

XXIII. God renews his elect
by creating in them, immedi-
ately, without meuns, love to
being in general ; or, volitions
which constitute a heart of dis-
interested affection.*

XXIV. There is no such
thing as an implanted principle
of grace, but the new heart
consists entirely in holy exer-
cises, which are produced, with-
out any instrumental agency,
by creation.

XXV. The reformation of XXV. Love is the first exer-

the will by the influence of iove, cise produced, and compre-

is the source of all other Chris- bends in its essence, all the

tian graces. other Christian graces.

* Thus speak the Sabellians generally, but some in this point, as well as
in all others, not peculiar to their ewn doctrine of the incarnation, hamio-
nizp with the Arminians.

COMPARED.

27:

SoClNIANrSM.

XXI In the decree of elec-
tion, God determined to par-
don all who should of thenn-
sclves repent, and obey the mo-
ral precepts given by the Great-
est of his Prophets. This elec-
tion is a choice or acceptance,
because of foreknown obedi-
ence.

XXII. Penitence is a moral
satisfaction for disobedience,
which according to the fitness
of things demands the remis-
sion of legal penalties.

XXIII. Regeneration is the
production of right affections,
by the influence and inherent
power of motives.

Deism.
XXI. Deity has determined
both in this world and the fu-
ture to treat men according to
their moral character. There
is no such thing as an election
to life.

XXII. Penitence is a moral
satisfaction for vice ; and re-
fox'mation of life, requires, ac-
cording to the fitness of things
the remission of incuri'ed pen-
alties.

XXIX. Every change in the
moral affections may be called
a regeneration ; which is pro-
duced by the inherent power of
motives.*

XXIV. God supernaturally
implants no principle of grace,
in any virtuous man, nor does
the sinner experience any spe-
cial influences of the Spirit,
when he regulates his affec-
tions in a proper manner.

XXIV. God supernaturally
implants no principle of virtue,
in any man ; and when a man is
virtuous; it is not in conse-
quence of any special influen-
ces of Deity.

XXV. The love of what is XXV. Love to being in gen-
right, comprehends in its es- eral is the only source of virtu-
sence all the virtuous affec- ous action,
tions.

• This is what most infidels any ; but some agree that every change of
volition is a regeneration, produced by the First Cause.

274

SEVERAL SYSTEMS

Calvinism. Hopkinsianism.

XXVI. Intluslif nobeliev- XXVI. Every exercise of »

er is perfect in disposition or renewed person is perfectly

in any act of obedience ; or is good or perfectly evil ; so that

at any time perfectly sinful. he is alternately, entirely holy

or entirely sinful.

XXVII. The undivided XXVII. Men must love
character of God, exhibited in God without any personal ra-
the revelation of p;race is the g'^'*'^ to his mercy ; for what he
object of Christian love. is abstractly considered.

XXVIII. Love to God does XXVIII. No man truly loves
not require in any one, under God or his neighbour, who is
any circumstances, a willing.- not willing to be damned for a
pess to be damnedj but the con- greater good than his personal
trary. salvation.

XXIX. The progressive XXIX. The progressive
sanciification of the believer sanctification of the believer
depends on God's blessing, and depends upon the succession
is in proportion to the saint's of holy exercises.

incre.ise in knowledge and
growth in grace.

XXX. The covenant of re-
demption secures the continu*
ance and growth of the princi-
ple of grace, until the believer
shall be perfected in heaven.
In this life he never utterly
falls, for one moment, from
grace.

XXX. For any given time
less than that of his whole pro-,
bation, the believer might be
without the least holiness, ex-
cepting the nioment occupied
by one exercise of love, and
still be secure, by the promise
of God, of the return of holy
volitions-

<;OlttPARED.

275

Universalism. Arminianism.

XXVI. Ail actions of a mor- XXVI. VVticii the disposi-

a! naiure proceed from love or tion is right the affection is per-

hutred ; and are perfectly good fectly good ; when it is evil,

or perfectly bad.

the volition is perfectly bad>

XXVII. The unbovmded,
disinterested love of God, is
the only proper object of a sin-
ner's love : which divine love
is t-'xhibitcd in Christ.

XXVIII. No man will be
damned, and therefore no man
should be willing to be dcimned.

XXVII. The whole charac-
ter of God, revealed in the tes^
timony of his grace, is the pro-
per object of religious regard.

XXVIII. No man ever was

willmt^, while in the exercise
of love to God, to be accursed
from hini) for any cause.

XXIX. The progressive XXIX. Sanctification Is

sanctification of the believer made to progress, by forming

depends on the succession of habits of holy uffecUon, through

his exercises of love. moral suasion.

XXX. The covenant of re- XXX. Virtuous habits and

demption secures the final hup- feelings may be lost; so that

piness of all men ; and, as the he who was once a believer

means of it, through discipline may lose all grace, not only for

and motive, finally, the con- a definite time, but for ever,
itancy of right feelings

276

SEVERAL SYSTEMS

Arianism.

XXVI. When love excites
to action, the moral exercise is
perfectly holy ; but, when an
evil disposition influences us,
our actions are unmixed evil.

XXVII. The kindness of
God, manifested by his Son is
the proper object of a sinner's
love.

Sauellianisj/.

XXVI. Every exercise of &
renewed man is perfectly holy,
or perfectly sinful ; so that be
is alternately full of the love
of God, and full of the love of
sin.

XXVII. The whole charac-
ter of God manifest in Christ is
the proper object of every ho-
ly affection.

XXVIII. No man, who loves XXVIII. Some Sabellians
God, can be willing to be damn- say, that Christian love implies
ed for any cause. a willingness to be damned,

and some deny it.

XXIX. The progressive XXIX. The. progressive

aanctification of the believer sanctification of the believer

depends on the succession of depends on the succession of

holy affections. holy exercises.

XXX. Exercises form ha-
bits ; but holy habits and affec-
tions, as well as sinful ones,
may be changed ; and grace
wholly eradicated from the be-
liever's heart.

XXX. The covenant of re-
demption secures the final sal-
vation of the believer ; but does
not in this life secure the cori'
stant possession of the least
grace, or constancy in any one
holy exercise.

COMPARED.

277

SOCINIANISM.

XXVI. There is no original
corruption in man which should
prevent his affections from be-
ing perfectly good.

XXVII. The whole charac-
ter of God exhibited in the
works of nature and the Bible,
is the object of religious re-
gard ; but his benevolence is
particularly the motive for love.

XXVIII. Love to God ne-
ver can imply a willingness to
be damned.

Deism.

XXVI. A right choice is
perfect virtue ; and a wrong
choice is perfect vice ; so that
it is no matter what any one be-
lieves or does, if he has a be-
nevolent heart.

XXXVI. God, exhibiting in
his works his love for being in
general, is the only proper ob-
ject of religious regard.

XXVIII. The Deists are so
scriptural as to believe that no
man ever hated his own flesh ;
and much less his soul, if he
has any.

XXIX. Man increases in
virtue according as his holy ex-
ercises are multiplied, and his
virtuous habits are strengUien-
ed.

XXIX. Increase in virtue
depends entirely on the repeti-
tion of virtuous exercises.

XXX. No covenant of grace XXX. No divine covenant
secures the constancy of the secures constancy of virtuous
least grace, or the continuance volition, or perseverance in be-
of any holy habit or exercise, nevolent courses. He who is

virtuous this moment, may be
utterly vicious the next.

278

TUii CONCLUSION.

CHAPTER XIV.

THE COJSrCLUSIOM

'• The duty of Christians is to confront and repel, not abet tlie enemy^
nor admit him into their camp in order to subdue him.*'

Introduction to the Christianas Magazine.

When any individual is admitted to the Presbyterian Church
"in the United States, he either professes or tacitly consents sin-
cei'ely to " receive and adopt the confession of faith of this
Church, as containing the system of doctrine taught in the Holy
Scriptures." It has been proved in the preceding pages, that
the system of Hopkinsianism is repugnant to this confession of
faith. This conclusion therefore, irresistibly follows, that no
person, who is fully convinced of the truth of this system, or.
who is not a Calvinistin sentiment, can conscientiously unite him-
self to the Presbyterian Church, by assent to its confession of
faith.

Neither can such a person, without prevarication, consent to
the confession of the Reformed Dutch Church, or to the public
standards of any Presbyterian or Episcopal congregation in the
United States. This should be well understood by private
Christians, and by all the rulers in the household of faith.

It is a just conclusion also, that persons who are known to sup-
port doctrines utterly repugnant to these standards, cannot with
propriety be received by the rulers of these ecclesiastical socie-
ties. To admit any one who is known to be a Hopkinsian, is no-
thing less than connivance at a false profession.

These results are not stated from any disposition to abridge
the religious privileges of nominal or real Christians ; but from
a full conviction of their importance to the prosperity of Zion.
A confession of faith should be a bond of union ; but it will be
of no utility, when persons of contrary opinions, upon the funda-
mental articles of religion, subscribe it. Then it becomes like

THE CONCLUSION. 0?#

the matrimonial covenant between inimicable partners, the bond
of perpetual discord.

So long as every man in our free country can serve God ac-
cording to the dictates of his ovrn conscience, none should com-
plain, that those who agree in doctrine choose to be united, even
to the exclusion of others. The seceders from the Calvinism of
the reformed Churches, ought, as honest men, to declare what
they believe ; and, if they please, compose a general confession
for themselves.

Should the teachers and private Christians of this persuasion
continue to enter the Presbyterian Church, the result must pro-
bably be, that the confession of faith, and form of government
now used with the most happy effect, must soon, like the Cam-
bridge, Boston, and Saybrook Platforms, without any repeal, be
consigned to the garret ; there to moulder, until the antiquarian
shall deem them worthy of a place in his library. The New-
England Churches formerly had a confession and system of ec-
clesiastical government ; but the admission of multitudes, who
disregarded those standards, to every privilege and office, has
finally produced this effect, that few churches acknowledge the
authority of their platforms of government, and very few have
any government at all. The Presbyterian church should take
warning ; for a family or city divided against itself cannot stand.

That the Saybrook and Boston Platforms should be in many
churches disregarded, after the most solemn adoption by the
original churches of Connecticut and Missuchusetts is not won-
derful, when we remember that those valuuble instruments con-
tain the marrow of Calvinism. The Hopkinsians, Sabellians,
Arians and Socinians cannot be expected to like them. Wc
conclude, however, from the contrast which has been exhibited,
that any person, who maintains either of these heresies has de-
parted from the faith of the pious fathers of New-England. Lest
a mistake should here originate, let it be remembered, that very
many in comparison with the whole number of seceders, still ad-
here to those doctrines for which the puritans forsook their na-
tive plains, braved the dangers of the sea, and sought an asylum
in the waste, howling wilderness. It is grateful also to state,

280 THE CONCLUSION.

that of late the Saybrook Platform has been reprinted ; and there
is some hope, that the time is not far distant when the Eastern
Churches will be more generally united in some efficient system
of government.

In regard to the Presbyterian Church, it is devoutly to be
wished, that all her members should be well acquainted with
their own creed and form of government, that they may be able
to defend both.

So shall " our feet stand within thy gates, O Jerusalem ;" and
the church shall be " builded as a city that is compact together :
whither the tribes go up, the tribes of the Lord, unto the testi-
mony of Israel, to give thanks unto the name of the Lord."

THE END.

ERRATA.

On fiag'e 115, note, Jirst line, for advocate, read advocates.

246, the ninth line from the bottom, after vile body ;
W inaert g. commas instead of a period.
255, for Chap. XII. read in some cofiiet XIH.

DISCOURSES

VARIOUS POINTS

CHRISTIAN FAITH AND PRACTICE;

MOST OF WHICH WKHE USLTYZREn

CHAPEL OF THE ORATOIRE

IN PARIS,

IN THE SPRING OF M.DCCC.XVr

THOMAS H. GALLAUDET,

rRf7CCIJ>AI, OP THE COUHECTICCT ASTLUX, IK THE UNITED ETATKS Of
AMERICA, FOR THE EDDCATIOX OF THE DEAF A^flfDrMB

HARTFORD :

PUBLtSHEI) BT SAMUEL 6. GOODRICU.

SOUTUKRN DISTRICT O* .\EW-rORK, Sb.

BE it rememben'd, that on the fom-tc-fiith day of April, in the (brty-second vear
of the Indei»endence «f the Unitetl States of America, THOMAS H. GALLAUDET.
of the said District, hath deposited in this office the title of a book, the right whereof
he claims as Author and Proprietor, in tlie uords and figures following, to wit :

" Discourses on various points of Christian Faith and Practice, most of which
" were delivered in the Chapel of the Oratolre in Paris, in the spring of 1816.
" By Thomas H. Gallaudet, Principal of the Connecticut Asjlum, in the United
" States of America, for the education of the Deaf and Dmnb."

In conformity to the Act of the Congress of the United States, entitled " An Act for
the encouragement of learning, by securing the copies of maps, charts and Itooks to
the Authors and Proprietors of such copies, during the times therein mentionetl." And
also to an Act entitled *' An Act suppleuientary to an Act enlitletl an Act for the encour-
agement of learning, by securing the copies of maps, charts and books to the Authors and
Proprietors of such copies, during the times then. m mentioned and •-xti nding the Imiefit*
thereof to the arts of designing, engraving and etching historical and other prints."

.lAMES DILL, Clerk of the Southern District of New- York, bv
EDWARD TKENOR, Asjstant Clerk.

George Goodwin & Sons,
Printers Hartfonl.

MRS. HANNAH MORE.

MADAM,

When I was informed by a mutual Friend,
whose worth you have long known, that 1 might
venture to place at the head of the following Dis-
courses, a name ever to be cherished in the annals
of the Redeemer's Kingdom, I was somewhat en-
couraged to present them to the public eye ; feeling
secure that they would at least be considered as
containing nothing which would tend to injure that
cause to which your Life and Talents have been so
successfully devoted, and that, possibly, they might
serve, in some humble degree, to promote it. —
Most of them were delivered while I was prosecu-
ting in Paris, under the auspices of the venerable
Abbe Sicard and his interesting Pupil, Clerc, my
present fellow-labourer, the object of qualifying
myself to instruct an unfortunate and too long neg-
lected portion of my countrymen, the Deaf and
Dumb. Several of your Nation and my own, taught
in their own lands to hallow the Sabbath of the
Lord, felt a desire to do this in the splendid and
voluptuous City where they had assembled, as their
-surest safeguard against its fascinating seductions,

and, at the request of this little flock of Strangers, I
became their temporary Preacher in the Chapel of
the Oratoire, to which we were very kindly allowed
access.

You were once pleased, Madam, to express a
lively interest in the object which carried me to
Europe, and it may afford you some pleasure to
know, that it has so far been crowned with the
smiles of a kind Providence, that within the course
of six months after the commencement of the Asy-
lum with which I am connected, it has begun to
impart its benefit to thirty pupils.

In such a sphere of action, I shall deem myself
truly happy in being made the instrument of leading
one immortal mind to that Saviour in whose service
your labours have been blessed with such a rich
harvest of success. That He may long continue
this your extensive usefulness, and shed upon your
declining days the choicest consolations of His
presence and His grace, is, Madam, the earnest
prayer of one, who, with thousands of his Country-
men, has long been taught to venerate your name
and character,

THE AUTHOR,

CONTENTS.

DISCOURSE I.

1 John i. S. — That which we have seen and heard declare
we unto you, that ye also may have fellowship with us :
and truly our fellowship is with the Father, and with his
Son Jesus Christ ----- -- i

DISCOURSE n.
Matt. xi. 30. — For noy yoke is easy, and my burden is light IS

DISCOURSE IIL

Matt. xi. SO. — For my yoke is easy, and my burden is light So

DISCOURSE IV.

1 CoR. xi. 29. — For he that eateth and drinketh unworthily,
eateth and drinketh damnation to himself, not discerning
the Lord's body 42

DISCOURSE V.

Matt. iii. 8. — Bring forth, thereforej fruits meet for repen-
tance -..-.-----_ 5g

DISCOURSE VI.

Matt. vi. 10. — ^Thy kingdom come. Thy will be done in
earth, as it is in heaven -..._. 69

fl CONTENTS.

DISCOURSE VII.

John i. 12. — But as many as received him, to them gave he
power to become the sons of God, even to them that be-
lieve on his name - --------.--_ 84

DISCOURSE VIII.

John xiv. 1. — Let not your heart be troubled : ye believe in
God, believe also in me 98

DISCOURSE IX.

CoLOSs. iii. £3. — And whatsoever ye do, do it heartily, as to
the Lord, and not unto men -------.-.- us

DISCOURSE X.

John v. 39. — Search the Scriptures ; for in them ye think ye
have eternal life : and they are they which testify of me ISO

DISCOURSE XI. "

John vi. 44. — No man can come to me, except the Father,
which hath sent me, draw him ---------145

DISCOURSE xn.

John vi. 44. — No man can come to me, except the Father,
which hath sent me, draw him --------- 16O

DISCOURSE XIII.

Acts iii. 19. — Repent ye, therefore, and be converted, that
your sins may be blotted out - - - ------177

DISCOURSE XIV.

Hebrews xii. £. — ^Looking unto Jesus, the author and fin-
isher of our Faith - ----193

CONTENTS. VII

DISCOURSE XV.

Hebrews xii. 2. — Looking unto Jesus, the author and fin-
isher of our Faith ------------- 209

DISCOURSE XVI.

{Delivered at the opening of the Connecticut Asylum for the Education
of Deaf and Dumb persons.)

Isaiah xxxv, 5, 6. — Then the eyes of the blind shall be
opened, and the ears of the deaf shall be unstopped. Then
shall the lame man leap as an hart, and the tongue of the
dumb sing ; for in the wilderness shall waters break out,
and streams in the desert ---92t

DISCOURSE I.

f JOHN 1. S.

That which we have seen and heard declare we unto
you, that ye also may have felloivship with us : and
truly our fellowship is with the Father^ and with
his Son Jesus Christ.

W^E are assembled, my brethren, under very
interesting circumstances. At a distance from our
respective homes, we have met together in a foreign
land for the purpose of mingling our devotions
before the altar of our common Father. And while
I would congratulate you upon an event so likely, I
trust, to prove salutary to us all ; while I would men-
tion with thankfulness the kindness of our Christian
friends, who thus generously furnish us with so conve-
nient a place for worship ; I should poorly discharge
the duties of the sacred office, did I not call upon
vou to look with the eye of gratitude to that Being
whose superintending providence directs all the
concerns of this lower world, and to whom we are
uUimatcly indebted for every £;ood and every perfect

^ DISCOURSE I.

gift. It is his Hand that has gathered us together
— a little flock. It is to Him that we owe this ines-
timable privilege of treading his earthly courts. It
is his presence and blessing which can alone render
our services acceptable in his sight. It is his Word
which we expect to hear. It is his Gospel that is to
sound in our ears. It is his Son that is to be oflfered
to us as the object of our faith, and as the only
Saviour of our souls. And as we improve or abuse
these occasions of learning his will and our duty,
we must expect to receive at last the kindest tokens
of his love, or the severest marks of his displeasure.
With these momentous truths in view, and feeling
my own weakness and insufiiciency, I venture to
address you, and, as an ambassador of Jesus Christ,
to solicit your serious attention to all you may hear
that is conformable to the oracles of Divine Truth.
And may the Source of all Truth shed down his
wisdom upon our minds, and his grace upon our
hearts, while we attend at this time to the portion
of Scripture recorded in our text ! " That which we
have seen and heard declare we unto you, that ye
also may have fellowship with us ; and truly our fel-
lowship is with the Father, and with his Son Jesus
Christ."

Religion is seated in the heart — an inward, secret
principle of thought and action. Thence it com-
municates life and activity to the whole spiritual
man. Its hidden workings are seen by the eye of
Omniscience alone, ^'e can ascertain its existence,
and trace its operations, only by its effects upon the

DISCOURSE I. O

outward appearance and conduct : and there we
have to observe it acting uniformly through all the
various forms of human character. It occupies,
with the same Divine influence, the breast of the
prince and the beggar — of the wise and the igno-
rant — of the old and the young — of the refined and
the rude — of the civilized and the savage — of the
freeman and the slave. In this respect, it resembles
both the principle of vitality and of intellect in man.
God breathes into man the breath of life. Its im-
pulse causes the heart to throb and the blood to
flow, under all the diversities of human counte-
nance, complexion, and structure. However great
these diversities may be, man, wherever you find
him, has one uniform principle of animal life. The
same is true of his intellectual character : " There
is a spirit in man ; and the inspiration of the Al-
mighty giveth them understanding." This imma-
terial and immortal principle, the gift of the Father
of spirits, displays the same general characteristics,
and appears to be governed by the same laws,
whether you view it in the philosopher or the child
— in the lettered recluse or the busy man of the
world. There is, in like manner, an unity, a oneness
of religious principle in the hearts of all sincere
Christians, of whatever age, or climate, or nation ;
of whatever rank or condition in life : " For they
are all born, not of blood, nor of the will of the flesh,
nor of the will of man, but of God." He is their
common spiritual Father, and they all bear the
impress of his moral image on their hearts. Nor

ff DISCOURSE 1.

let it be said, that the various forms ot church gov-
ernment and the different modes of external worship
which pervade the Christian world, or even articles
of faith, dissimilar in some particulars, are appearan-
ces difficult to be reconciled with this oneness of the
Christian character. For these appearances are no
more strange than that, in the animal and intellec-
tual constitution of man, the same general principles
should exist under such a variety of external forms.
Man is the same, as to body and mind, amid all
the diversities which these two parts of his nature
present to our view. The Christian is the same, as
to real holiness of heart, amid all the various out-
ward appearances his piety may assume, while
exhibiting itself in persons of different conditions or
circumstances in life. Nor is the wisdom of provi-
dence more to be arraigned in the latter case than
in the former. " He hath made of one blood all na-
tions of men, for to dwell on all the face of the earth ;"
and yet he hath so ordered events, that the diversities
of the human countenance, and structure, and mind,
are infinite. '* Christians have been all made to
drink into one spirit ;" yet " unto every one is given
grace according to the measure of the gift of Christ :"
and hence the external varieties which are discern-
ible among the members of the Christian church.
In both dispensations, God, no doubt, has wise pur-
poses to answer, which may, perhaps, hereafter be
disclosed to us. Without being too curious, there-
fore, to inquire into the reason why He permits so
much apparent difference to exist among Christians,

DISCOURSE 1. a

let us look, my brethren, at a brighter view of our
subject. Let us " endeavour to keep the unity of
the Spirit in the bond of peace," vt^hile we consider,
first. What abundant proof there is that all the true
followers of Jesus have fellowship with one another,
and with the Father, and with his Son Jesus Christ :
and, secondly, In what this fellowship consists.

I. There is abundant proof that all the true fol-
lowers of Jesus have fellowship with one another,
and with the Father, and with his Son Jesus Christ.
The Scriptures are full of testimony on this point.
They use the boldest metaphors, when speaking of
the relation which subsists between Christians and
their Divine Master. He is the Vine, and they are
the branches. He is the Corner-stone, and they are
the superstructure. He is the Bread which is neces-
sary to support their spiritual life. He is (he Head,
and they are the members of his body, of his flesh
and of his bones, and members also one of another.
They are all baptized by one Spirit into one body,
whether Jews or Gentiles, whether bond or free ;
and have been all made to drink into one spirit. In
our Saviour's prayer for his disciples, on the night
preceding his crucifixion, he uttered these memora-
ble words: " Neither pray. I for these alone, but for
them also which shall believe on me through their
word : that they all may be one ; as thou. Father,
art in me, and 1 in thee ; that they also may be one
in us : that the world may believe that thou hast sent
me. And the glory which thou gave!«t mn I have

6 DISCOURSE I.

given them, that they may be one, even as we are
one : I in them, and thou in me, that they may be
made perfect in one ; and that the world may
know that thou hast sent me, and hast loved them
as thou hast loved me." Christ here prayed for all
his followers, through the successive ages of the
Gospel dispensation, down to the end of time. His
prayer was heard and answered. And if any one
doctrine of the Scriptures is capable of the most
complete and overwhelming proof, it is this — that
all sincere Christians are one ; that they are one in
God and Christ ; one in spirit, even as the Father
and the Son are one.

How fully, too, is this truth confirmed and illus-
trated by the experience of all believers ! The
humble follower of Jesus, on whom calamity hath
brought poverty, and poverty obscurity, cut off from
the comforts of this world, draws all his consola-
tions from the resources of Faith. He unfolds the
sacred volume, and wonders, with holy delight, at
finding the saints of old engrossed with the same
objects of confidence, and hope, and love which
now cheer and animate his own breast. With
Abraham, and Isaac and Jacob, his mind is stayed
upon God. He sings with Moses the song of deliv-
erance, and with David the hymns of praise. He
enters into all their feelings of devotion. He min-
gles his soul with theirs. With them, he surrounds
their own altar, and offers up the sacrifice of a bro-
ken and a contrite heart, and the incense of a pure
and spiritual worship. As he approaches the ad-

DISCOURSE I. 7

vent of our Saviour, he exclaims with the mother of
Jesus, '* My soul doth magnify the Lord ; and my
spirit hath rejoiced in God my Saviour." He
catches the holy rapture of Zecharias, saying,
*' Blessed be the Lord God of Israel ; for he hath
visited and redeemed his people, and hath raised
up an horn of salvation for us in the house of his
servant David." He glows with the gratitude of
Simeon, and with him is ready to exclaim, " Lord,
now lettest thou thy servant depart in peace, for
mine eyes have seen thy salvation." But why need
I proceed ? The time would fail me to tell of all
the saints of whom the Scriptures speak ; of the
illustrious martyrs, whose blood was the seed of the
church ; and of the pious of succeeding ages, in
whose steps the follower of Jesus finds himself now
walking, and in whose history he sees reflected the
experience of his own heart.

And cannot you also, my Christian brethren, tes-
tify to the delight which you have often felt in this
fellowship of the saints ? Have not your hearts
sometimes burned within you while reading the
lives of the pious dead, or while holding converse
with a fellow-pilgrim to the heavenly Jerusalem ?
And have you not then realized, that there is indeed
" one body, and one spirit, even as ye are called,
in one hope of your calling : one Lord, one faith,
one baptism, one God and Father of all, who is
above all, and through all, and in you all ?" It
would be pleasant to dwell longer on this delightful
theme ; but it becomes necessary, in the second

9 DISCOURSE I.

■If

place, to consider in what consists the fellowship

which Christians have with the Father and his Son,
and with each other.

II. Here, my brethren, we approach a subject
calculated to fill the soul with wonder and joy.
Here, too, we may well feel the darkness of our
minds, and realize the narrowness of the circle
which confines the extent of our moral vision. Here
reason fails, and faith, " which is the substance of
things hoped for, and the evidence of things not
seen," asserts her undivided empire in the heart.
Recal to your minds the emphatical words of our
Saviour, in his prayer for all his disciples, — " that
they all may be one ; as thou. Father, art in me,
and I in thee, that they also may be one in us," —
" that they may be one, even as we are one : I in
them, and thou in me ; that they may be made
perfect in one." What a stupendous thought ! The
infinite, the eternal, the incomprehensible Jehovah,
the high and holy One that inhabiteth the praises
of eternity, and his Son, " who is the brightness
of the Father's glory, and the express image of his
person," condescend to unite themselves with every
believer in Jesus. Man is admitted to communion
with his Maker. By faith in Christ, " he is joined
unto the Lord, and is one spirit with him."

The precise nature of this oneness, which Christians
enjoy with their God and Saviour, " it hath not enter-
ed into the heart of man to conceive." It is, howev-
er, most real, intimate, imperishable, endearing. To

DISCOURSE I. I»

say, that it involves no mystery, is to oppose the di
rect testimony of Scripture ; and to reject this truth,
because it is mysterious, is as absurd as to deny that
" in God we live, and move, and have our being,"
because we do not perceive, and cannot compre-
hend, the mode of our existence in him. We
should, indeed, be careful, on the one hand, not to
run into unnecessary mysticism and obscurity, in
contemplating religious truth ; yet we should as
cautiously avoid, on the other, the unhallowed
boldness of a rash spirit of inquiry, which will not
deign to own that it now sees but " through a glass
darkly ;" which pretends to draw aside the veil
that conceals the hidden things of God from our
view, and already to walk in the brightness of
that future world of light, whose inhabitants will
know even as they are known. Let not such,
my brethren, be the presumptuous character of
our speculations. Let us remember, that here
" we walk by faith and not by sight." Let us
rejoice in the consoling truth, that all the sincere
disciples of Jesus have fellowship with each other,
and with the Father and with his Son, although
the nature of this communion may be loo deep
a subject for our limited understandings to fathom.
And let it be one excitement to our Christian
progress — a star like that of Bethlehem, to di-
rect and animate our steps toward heaven — that
there, these clouds of obscurity will be for ever
dissipated, and a clear light be shed on the present
mysteries of providence and grace. Said our ^av-

'10 DISCOURSE I.

iour to his disciples, " In that day," referring to
the day of resurrection, " ye shall know that I
am in my Father, and you in me, and I in you,"
Still it may be profitable to push our inquiries a
little farther into this interesting subject, which
we may do safely if we take for our guide the
word of God. There, is disclosed to us the im-
portant truth, that " hereby do believers know
that they dwell in God, and he in them, because
he hath given them of his Spirit." By this Spirit
they are all created anew in Christ Jesus, and
are made partakers of the Divine nature. And
this nature is love. " God is Love : and he that
dwelleth in love, dwelleth in God, and God in
him." Here, then, is no room left for doubt or mis-
take. Communion with God, although inexplicable
in its nature, discovers the reality of its existence by
its effect. This effect is a holy love occupying the
heart and regulating all its affections and desires.
It is opposed to that selfishness which is the natural
growth of the human heart, which seeks the gratifi-
cation of its own sinful propensities and desires at
the expense of the happiness of others, and in direct
repugnance to the best good of all the intelligent
creation. It holds no fellowship with those who
make the enjoyments of this vain and transitory
world, its riches, its honours, and its pleasures their
chief good. On the contrary, this divine love,
which constitutes the oneness of the Christian
character, and forms the bond of union between
Jehovah and all holy beings, is directed to Him

DISCOURSE I. 11

as alone able to satisfy its boundless desires. It
delights to dwell on his character as displayed
in the works of creation, of providence and re-
demption. It is filled with awe of his power and
majesty, with admiration of his wisdom, with hu-
mility in contemplating his purity, with dread of
his justice, and with gratitude for his mercy. —
It rejoices in submission to his will. It relies
with confidence on his strength. It trusts impli-
citly in his promises. It longs to be made the
humble, yet cheerful instrument of carrying in-
to effect, within its own limited sphere of ac-
tion, his wise and benevolent purposes. The
believer, under the influence of this divine love,
often soars to Heaven on the wings of devout
meditation, and becomes swallowed up in the
view of the riches of the goodness of God, through
a crucified Saviour. He is lost in holy admi-
ration of the wisdom which devised, and the
benevolence which executed, the wonderful plan
of Redemption. He remembers, too, at what price
he was bought, and by whom it was paid. Je-
sus appears to him " the chief among ten thousand,
and altogether lovely." Christ dwells in his heart
by faith ; and being thus rooted and grounded in
lovCj his unceasing prayer and endeavour is to bo
enabled " to comprehend with all saints, what is
the breadth, and length, and depth, and height ;
and to know the love of Christ which passeth
knowledge, that he may be filled with all the ful-
ness of God." ^^t9Htt0^^

1% DISCOURSE I.

The same love which thus directs the affections
of the believer to his God and Saviour, enkindles
them also with good will and charity toward his
fellow-men. He forgets not the declaration of the
Apostle, " If a man say, I love God, and hateth his
brother, he is a liar : for he that loveth not his bro-
ther, whom he hath seen, how can he love God
whom he hath not seen ?" " If we love one anoth-
er, God dwelleth in us." The believer, therefore,
is careful to " put on, as the elect of God, holy and
beloved, bowels of mercies, kindness, humbleness
of mind, meekness, long suffering." And these dis-
positions towards his fellow-men, and especially
towards those who are of the household of faith, he
manifests by assiduously and affectionately endeav-
ouring to promote their best interests, both spiritual
and temporal. He " visits the widows and the fath-
erless in their afflictions." He feeds the hungry, and
clothes the naked. Above all, he is anxious to ad-
minister the bread of life to those who are ready to
perish. How does he long that all men should
" taste and see that the Lord is gracious !" How
would he persuade those " who labour and are heavy
laden," who are sick of the vanities and delusive
pleasures of this world, and burdened with a sense
of their guilt, to resort to Jesus Christ, and " find rest
unto their souls !" And while he sees how many
neglect the invitation of the Gospel, and reject that
Saviour whose blood was poured out to procure
remission of sins, and the hope of pardon and
>econci!ia(ion to God for our miserable race, how

DISCOURSE I. 13

is his " heart sore pained within him !" How
often does he take up the language of the proph-
et of old, " Give glory to the Lord your God,
before he cause darkness, and before your feet
stumble upon the dark mountains." " But if ye
will not hear it, my soul shall weep in secret places
for your pride."

Such are the characteristics of that Divine love
which exists in the heart of every sincere believer.
This love displays the oneness of the Christian char-
acter. It is the effect and also the evidence, of that
fellowship of the saints which they enjoy with the
Father, and with his Son Jesus Christ. It is the
principle, the very heart's blood, of their spiritual
life, nourishing and animating the whole process of
their growth in grace. It beats in every pious
breast, although its impulse is often checked, and
sometimes suspended, by remaining corruption and
sin. Then is experienced the moral lethargy of the
soul. Then is such a death-like hue cast over all
the features of piety, that scarcely any traces of its
existence remain. But it has not for ever fled. It
is again quickened into action by the life-giving
Spirit of God. The Christian, thus reanimated,
once more breathes the air of heaven, and becomes
" strong in the Lord, and in the power of his might."
He pursues his journey heavenward with alacrity
and delight ! " Wisdom's ways" again become to
him " ways of pleasantness, and all her paths
peace." Think it not strange, therefore, my breth-
ren, that the principle of Divine love, on which rests

14 DISCOURSE I.

the oneness of the Christian character, is subject to
so much irregularity in its operations, and displays
itself under such a variety of forms. The present is
a state of imperfection and sin. The believer is
sanctified but in part. The most pious are not yet
freed from the weaknesses and corruptions of a de-
praved nature. But, blessed be God, such v^ill not
always be the condition of those who have put their
trust in Jesus, and have been born again in his im-
age. Even now, as they make progress in the divine
life, and engage with increasing ardour in the com-
mon cause which they have espoused, how are their
" hearts knit together in love," while the differences
of sect or party, or denomination, melt away, and
are forgotten ! but the time will arrive, when their
resemblance to each other will be more striking ;
when their communion will be more intimate and
delightful ; when they shall enjoy complete and
uninterrupted fellowship with each other, and with
the Father and with his Son Jesus Christ. For
they shall " all come in the unity of the faith, and
of the knowledge of the Son of God unto a perfect
man, unto the measure of the stature of the fulness
of Christ."

And now, would to God that 1 could press this
subject, with all its importance and interest, upon
such of you, my dear hearers, as have no fellowship
with the Father and with his Son Jesus Christ ! On
earthly objects, where all is deceitful and transitory,
where all is " vanity and vexation of spirit," you fas-

DISCOURSE I. 1^

ten the desires of your immortal souls. The world,
which has so often disappointed or betrayed you,
and of which you so often complain, is still your
chief good. Your fellowship is with mammon and
his deluded followers. And what does such a com-
munion promise you ? The enjoyment, perhaps, of
sensual pleasure, the accumulation of wealth, the
distinctions of rank, or the honours of fame. But
consider, I pray you, that these are transient as
the morning cloud, and as the early dew. Life
itself is a " vapour that appeareth for a little while,
and then vanisheth away." So that, could you
enjoy this world to the full measure of your de-
sires, how like a dream, short and shadowy, must
still be your happiness ! But this is not the worst
view of your case. " No man can serve two mas-
ters : for either he will hate the one, and love the
other ; or else he will hold to the one, and despise
the other. Ye cannot serve God and mammon."
" The friendship of the world is enmity with God :
whosoever, therefore, will be a friend of the world, is
the enemy of God." " For what fellowship hath
righteousness with unrighteousness ? And what
communion hath light with darkness ? And what
concord hath Christ with Belial ?" Do not, I be-
seech you, continue to be so engrossed with tho
cares of this life, or so devoted to its sinful pleasures.
Let me entreat vou to remember and feel the
momentous truth, tiiat " we are all by nature child
ren of wrath, having the understanding darkened,
being alienated from the life of God, through the

16 DISCOURSE 1.

ignorance that is in us, because of the blindness of
our hearts ;" and that nothing but the sovereign
grace of God can " deliver us from this power of
darkness, and translate us into the kingdom of his
dear Son." He alone, through the influence of his
Spirit on our hearts, can bring us into fellowship
with himself, and with his Son Jesus Christ. And
unless we thus enjoy communion with God here on
earth, it is most certain we shall be for ever banish-
ed from his presence in the future world. Unless
we here become " fellow-citizens with the saints,
and of the household of God," it is most certain we
shall never be admitted to " the general assembly
and church of the first-born in heaven." Unless
here we are renewed in the spirit of our minds, and
possess that supreme love to God and good-will to
men which form the very essence of the Christian
character, it is most certain — as certain as the
declaration of God can make it — that we must take
up our abode for ever in the prison'of despair, " pre-
pared for the devil and his angels." To that place.
Benevolence, under all its attractive forms, will
forever be a stranger. All will be selfishness and
sin. The malignant passions which here harass
our peace, and fill with bitterness the heart in
which they reside, will there have full scope. Each
will be the enemy of the other, and the torturer of
his own breast. As you value, then, your own
souls, — as you would escape, my brethren, from
this society of wretchedness and woe, and secure
vnur admittanr-p iato the paradise of God, among

DISCOURSE I.

the spirits of just men made perfect, where all is
love, and peace, and joy, — now, while it is called
to-day, now, by repentance toward God and faith
in a crucified Redeemer, enter into fellowship with
the Father and his Son Jesus Christ.

«^^

'^i^

DISCOURSE II.

MATTHEW Xi. 80.

For my yoke is easy, and my burden is light.

W^HEN our Saviour uttered these words he did not
mean to say, that his disciples would be free from
all trouble. He did not intend to propose to them
a complete security against the cares and misfor-
tunes of life. He did not wish to represent the
religion which he taught, as requiring of its profes-
sors no sacrifices, or as exposing them to no evils.
Meek and forgiving as was his own character, he
foresaw that this could not protect him against the
malice of his foes, and that his heart, which was
full of kindness to all around him, must soon pour
forth its blood upon the cross. What else, then,
could his friends expect ? " The disciple," said he,
"is not above his master, nor the servant above his
lord." " It is enough for the disciple that he be
as his master, and the servant as his lord. If they
have called the master of the house Beelzebub,
how much more shall they call them of his house-
hold?" When he invites us to come unto him,
therefore, it is to meliorate our condition indeed^

DISCOURSE II. i|0

but not to render it perfectly happy in this life :
— it is that we may cast oflf the yoke which the
world imposes upon us, and wear his which is
comparatively easy to be borne : — it is that we may
enter upon a more delightful service than that of
the slaves of sin ; yet a service not without its
pains and trials : — it is that we may find rest unto
our souls, but a rest not complete and uninterrupt-
ed on this side the grave. The life of the Chris-
tian must indeed be a life of self-denial ; and yet
it is comparatively a happy life. His condition is
not without its cares and sorrows, and yet it is the
most desirable of all conditions. Behold a para-
dox, my brethren ! which the world always makes
matter of wonder, and sometimes of ridicule, but
which is capable of being defended on the plainest
principles of common sense. The force of these
principles is admitted in every thing that relates to
the daily concerns of life, and yet we are too apt to
reject them when applied to the concerns of the
soul. A man who wished to secure any earthly
benefit would be thought a fool if he did not adopt
them ; yet if adopted in order to obtain an eternal
good, they are too often viewed as weak and child-
ish. Let us consider them ; and in so doing, let
not our consciences shrink from the duly of decid-
ing, whether, while we recognize their force with
regard to our temporal interests, we also apply them
to the more important concerns of eternity.

The first of these jjrinciples is, that no prudent
man. who consults his own happiness, is ever so

DISCOURSE II.

much engrossed with present objects as to be re-
gardless of the future. I speak now of the man of
the world — of one whose sole purpose is to make
the most of human life, to secure the greatest pos-
sible share of its pleasures, its riches, its honours,
or its ease. Scrutinize his daily conduct ; follow
him to his retirement ; enter into the chamber of
his soul ; — what engrosses his thoughts ? Whither
do his motives of conduct lead ? Where do his
desires tend ? To what are his plans directed ?
When does he hope to see them accomplished ?
To-morrow ! To-morroiv he expects to " bear his
blushing honours thick upon him." His coffers in
a little while will be full ; his sources of enjoyment
and of ease equal to all the wants of his soul.
Urge him to abandon his toil for what is future
and uncertain, and to think only of the present
moment so as to make the most of it ; to eat,
and drink, and be merry, for to-morrow he
may die ; — talk to him of the disappointments of
human life, and point to him thousands who have
trod the same paths of diligence and carefulness in
which he is walking, and have at last found them
to end in complete failure ; he would call such
language that of a madman ; and unless wallowing
in the lowest depths of sensuality, seeking no grat-
ifications but what are common to him with the
brute, he would reply — that the voice of Wisdom
bids him look to something beyond the present
day, and that the smile of hope invites him to follow
her towards some distant good. This regard to the

DISCOURSE li. 2^

future governs all the conduct of life. Why should
it not govern the concerns of the soul ? It is folly
to bound our views by the setting sun : why not
extend them beyond the grave ? It is prudent to
make provision for old age : why should we neg-
lect to provide for eternity ? — Now of all men the
Christian is the only one who does this : his views
are commensurate with his existence : his plans
are laid for eternity : his to-morrow will never end.
Whatever, then, may be his trials and his sorrows
in this pilgrimage of weariness, he has continually
the satisfaction of reflecting that his eternal good
is secure. Now, a conviction of this nature is
suflicient to counterbalance all possible human evil,
and to beget within the soul a kind of happiness
which partakes of the divine. It does thus coun-
terbalance human evil ; for it may be seen shed-
ding its solace in the obscurest abode of poverty,
and in the darkest cell of the dungeon : it often
glows serenely on the cheek of the dying, and has
beamed with celestial lustre in the last look of the
martyr at the stake.

Again : it is a plain principle of common sense,
that great sacrifices ought to be made for the attain-
ment of any valuable distant good. Ask the con-
queror how many wearisome days and sleepless
nights his crown has cost him. Let the statesman
tell us what have been the paths of toil and diflicul-
ty which have led him near the throne of majesty.
What price has the orator paid for the powers of
his eloquence ; or the painter for the skill of his

22 DISCOURSE II.

pencil ; or the poet for the magic of his song ?
Count the daily cares and projects, and anxieties
through which he has passed on whom wealth rolls
in like a flood. In fine, ask the thousands whom
you see busy around you, what is the meaning of
all their bustle and industry, their rising early and
sitting up late, their traversing of sea and land,
their relinquishment of ease and comfort, and their
incessant and indefatigable toil : they all aim at
something future^ and they hope to procure it by
the sacrifice of a present good. This is their so-
lace. This^ in fact, is the sum of their actual
happiness. Walk the rounds of life, and you will
scarcely meet one who will not tell you that his
present enjoyment consists in the hope of some dis-
tant good, and that to obtain this he is not unwilling
to make frequent and great sacrifices.

This, my brethren, is the yoke of the world.
None who are engaged in the pursuits of the world
can lay it aside ; and it is grievous to be borne. He
who sustains it toils for what must perish in the
very using. He knows that, after a few short days,
what has cost him so much labour and anxiety, so
much self-denial, and so many sacrifices, must in-
evitably, like himself, be laid in the grave of for-
getfulness. Not a century will elapse before his
very name may never be mentioned, except by the
passing traveller who reads it on his tomb.

But the Christian — for what does he toil ? For
what does he take upon him the yoke of his Divine
Master ? For what does he practice a self-denial,

DISCOURSE 11. 2S

which, it is not to be denied, is, at first, irksome
to the native propensities of his heart, but which
the grace of God renders more and more easy, and
even delightful, and which is often actually less
than that of the worldling himself? For what does
the disciple of Christ bear this yoke ? For an inher-
itance that is " incorruptible, undefiled, and that
fadeth not away ;" for an admittance into the man-
sions of everlasting rest ; for an imperishable treas-
ure ; for unalloyed pleasures ; for an endless state
of being, in which he will mingle with the spirits
of the just made perfect, in which he will be ad-
mitted to the presence of God — to the ineffable
manifestations of his glory — to the sublime delights
of his worship — to the solution of the mysteries of
his providence — and, in fine, to an unceasing prog-
ress in knowledge, in holiness, and in happiness.
What are the petty cares and anxieties, or even the
deepest sorrows of life, when compared with this
weight of glory ? Shall the man of this world be
deemed wise and prudent, because he relinquishes
his present ease and quiet for the acquisition of
some temporal good ; and shall the christian de-
serve reproach, because he deems heaven itself
worth some crosses and sacrifices, as he is passing
to it through his short pilgrimage ? Shall the man
of this world continually solace himself with the
prospect of what he is soon to obtain, and shall this
be thought, in the eyes of others, a most sober, and
rational, and manly kind of happiness ; and shall
the Christian not feel a far sweeter solace — shall

24 DISCOURSE II.

not his enjoyment be deemed the most rational and
the most noble of all — when it is founded on the
absolute promise of God, that through the tribula-
tions of this life he shall pass to a state of complete
and endless bliss ?

Admitting, then, that he who sets at nought all
the restraints of religion — who will not listen to the
dictates of conscience — who resists every influence
of the Spirit of God upon his soul — who rejects the
only Saviour of sinners — who will not bear his
yoke, deeming it a hard and unreasonable service ;
— admitting that such an one accomplishes all his
purposes of ambition or of pleasure, that he enjoys
this world to the full, and that his grey hairs go
down to the grave with mirth and gladness ; — yet
there is an end of his bliss ; for the music of pleas-
ure never breaks the silence of the tomb ; the
voice of ambition never rouses its slumbering in-
habitants ; the charms of wealth can no longer glit-
ter before them. The world is left behind. The
body moulders in the earth, and the spirit — the im-
material, the immortal spirit — is gone — Whither?
The unbeliever cannot tell : the philosopher can-
not tell. A dark and gloomy cloud hangs over the
unknown ocean of eternity ; and it is the dread of
launching into this ocean which the man of this
world cannot shake from his bosom. He is sur-
rounded with ease and pleasure and riches and
honour ; but his eye is continually directed to the
future ; and this single thought of what 7)iay be
hereafter often embitters the moment in which he

DISCOURSE II. 25

had anticipated the greatest delight. On the con-
trary, the disciple of Jesus Christ, supposing him
to suffer all the possible evils of life — poverty, dis-
grace, reproach, sickness, imprisonment, or death,
and death in its most horrid forms — counts these
trials nothing. He is sure they will soon be ended.
The grave will be to him the door of paradise. He
knows in whom he has believed. His path is now
beset with thorns ; his sky is overshadowed with
clouds ; the tempest is beating upon his head : but
now and then his heart is gladdened while his eye
catches a few beams of that sunshine which will
hereafter continually cheer his course through a
day of bright and eternal splendor.

Behold, my brethren, the immense difference
between the man of this world and the Christian.
Weigh well the comparison which has been made
between them : it is a comparison not founded on
a mere fiction. It is not a philosophical hypo-
thesis which is yet to be proved. It rests on two
ebvious principles of common sense, which a man
would not dare to reject in the ordinary concerns
of life, lest he should be deemed as simple as a
child, or as complete a sensualist as the very
brutes who graze around him. These principles
are, that it is the part of prudence not to be so
much engrossed with present objects, as to be
regardless of the future ; and that it is our duty to
make proportionate, and in some cases therefore
great, sacrifices for the attainment of distant good.
— In applying these principles I have not done

26 DISCOURSE II.

justice to the Christian's cause. I have supposed
it possible for the man of the world to enjoy this
life to the full, and I have spoken of the disciple
of Christ, as one, like his Divine Master, " despised
and rejected of men, a man of sorrows and ac-
quainted with grief ;" as having every earthly com-
fort shorn from his side, and nothing left him but
trust in God, the approbation of his own conscience,
that internal peace which cometh down from the
Source of all good, and that hope of heaven which
is as an anchor to his soul both sure and stedfast.
1 might have drawn a very different picture, and a
far juster one. The man of the world might have
been represented as pursuing shadows which elude
his grasp, as catching at splendid bubbles which
immediately melt in air. Something might have
been said of the wearisomeness which soon in-
trudes itself at the board of festivity ; of the disgust
which often enters the haunts of pleasure ; of the
satiety which is the inseparable companion of
sensuality ; of the toil and anxiety, the jealousies
and envyings, the disappointments and defeats of
ambition ; of the emptiness of honour, and of the
cares of wealth. On the other hand, the Christian
might have been described as not called to suffer
the same wretchedness as did the primitive disci-
ple of Christ. It might have been shewn, that
bound as he is, not to shrink from any evil which
men may inflict upon him, on account of the cause
which he has espoused — nor to refuse making any
sacrifice of earthly good for the sake of that Saviour

DISCOURSE II. m

in whom he trusts — still he is permitted (so much
gentler are the dispensations of God toward his
church than they have formerly been) to use this
world if he do not abuse it, and even to possess its
wealth and its honours, if he do but devote them
to the service of God.

And is it not reasonable, then, my brethren, to
put confidence in the words of Jesus Christ, when
he invites us to come unto him that we may find
rest unto our souls ? Shall we not consent to bear
his yoke without murmuring, when he so truly
assures us that it is easy and his burden light P
Surely, the requisitions of the Gospel, the duties
and the trials of a Christian, are not well under-
stood, or they would not so often be rejected.—
It is admitted by all, that unalloyed happiness is
not the lot of man. Every eye is directed to
something future : every heart beats with the
hope of what it may yet enjoy. The world is
tried by its thousand votaries, in their thousand
different paths, and all confess that it continues to
impose upon them. In the mean while, life is
wasting away ; the roses are withering with which
the man of pleasure has loved to crown himself;
the honours are fading which have blushed in such
thick abundance upon the son of ambition ; the
gold is soon to be scattered, he knows not where,
that now fill the coffers of the rich man. Even
the charms of philosophy and literature fade from
the eye which has long feasted upon them. The
dearest of all earthly good — social and domestic

28 DISCOURSE II.

love — must soon have its golden cord broken ; bo-
som friends must be torn asunder and family circles
destroyed ; and man, Stripped of all which can
now afford him any delight, must — inevitably must,
in a few fleeting years — descend to the tomb. Is
this world, then, worth possessing, without some
hope of a future ? And what hope of a future can
we have except that which is founded on the reve-
lation God has given us in the Gospel of his Son ?
And when this Gospel invites us to a Saviour,
whose yoke, even in this life, is comparatively easy
and his burden light, how much is it the part of
wisdom to bear this yoke ! Sacrifices, indeed, the
Christian must make, and some of these sacrifices
will cost him much. He must offer continually
the sacrifice of a broken heart and of a contrite
spirit at the remembrance of his sins. And this
yoke at first is galling to his pride. He must sacri-
fice all reliance upon his own merits for acceptance
with God. He must hope, by faith alone in Jesus
Christ, to secure the pardon of his guilt, the reno-
vation of his heart, and a preparation for heaven.
And this yoke presses hard upon his self-righteous-
ness. But soon these very sacrifices become de-
lightful. Humility and Meekness and Faith, which
at first, when seen through the mists of prejudice,
appeared so hideous and disgusting, are found
upon a nearer approach to be the daughters of
Peace, and to shed around the head of him whom
they attend a heaven-born calm and a serene
dignity of which the sons of Pride know nothing.

DISCOURSE II. 29

His self-denial, too, every day becomes easier to
the Christian. That sneer which once kindled the
glow of resentment on his cheek he learns to bear
with a meek and a quiet spirit, while he pities the
prejudice from which it sprung. That reluctance
to disclose his principles before the world, which
once made him almost ashamed of his Saviour,
has given place to a manly yet modest avowal of
them. The world, to which, like others, he once
clung with so fond a grasp, has lost much of its
charms : and he cheerfully abandons it when he
reflects what a better portion he has beyond the
skies. Thus the yoke of Christ is not only easier
than that of the world, even under circumstances
the most unfavourable, so to speak, for the Chris*
tian ; but this very yoke becomes easier and easier
to be borne, so as to be at last not the mark of toil
and servitude, but the badge of peace and triumph.
May it always, my brethren, prove such to each one
of us ! May the Spirit of grace incline us cheerfully
to sustain it in this life! And may the same Spirit,
through the merits and intercession of Jesus Christ,
conduct us all at length to that world of entire rest
where no more sacrifices will be required of us,
where no more self-denial will be necessary, but
where every want of the soul will be supplied and
all its wishes gratified !

^mi4»f}tk,

...:. ^.^ DISCOURSE III.

MATTHEW Xi. 30.

For my yoke is easy, and my burden is light.

The life of a real Christian is one of continual
self-denial. He has to carry on an incessant and
difficult contest within his own breast ; to subdue
the native propensities of his heart ; to struggle
against the force of habit ; to bring all the powers
of his body and all the affections of his soul into
subjection to the precepts of the Gospel ; to resist
the allurements of temptation ; to withstand the
seductions of pleasure, of riches, and of honour ;
to watch against the wiles of Satan ; to meet, if
need be, with an undaunted heroism, ridicule and
reproach, infamy and death ; in fine, always to
prove himself a faithful soldier of the Cross, and
not to quit the field of danger, and sometimes of
blood, till he come off a triumphant conqueror,
through the strength of the great Captain of his
salvation. How, then, demands the world, can
the yoke of Christ be easy, and his burden light ?
Does it cost nothing to engage in so hard a service ?
Is it to find ease that you call upon us to rush

DISCOURSE III. 31

into such an unprovoked and useless contest ? Is
it wise to abandon our present pursuits and pleas-
ures for so distant a good, and for one which
demands so many sacrifices ? Why not enjoy life
while it lasts ? Why sadden the few days we have
to spend in this world with gloomy thoughts about
the future ? Why check, by the mournful restraints
of Religion, the flow of delight with which we are
surrounded, and which bears us so gently down
the stream of life ? When the storm arrives, of
which we now see no prospect, we will prepare for
it. When our bark launches upon that vast ocean
of eternity which we believe to be far distant, we
hope to be ready to encounter all its dangers.
At present, we enjoy too much the cheerfulness of
our sunshine, to suffer shadows of superstitious
melancholy to be thrown across our path. The
cup of delight which we drink is so pleasant, that
we cannot permit Conscience to mingle in it her
wormwood and gall.

Such, my hearers, is the language of the world
when it is called upon to bear the yoke of Jesus
Christ; to submit to those wholesome restraints
which he imposes upon us, not only as the test of
our fidelity, but as the truest sources of our real
comfort in this life, and our happiness in the future.
But this language of the world is false in its prin-
ciples, and ruinous in its consequences. — It is found-
ed on erroneous views of what the world promises,
and what the Gospel requires ; and therefore it is
false in its principles. If listened to, it will afford

32 DISCOURSE III.

no substantial benefit in this life, and it must lead
to a dreadful result in the future ; and therefore
it is ruinous in its consequences.

I attempted, in some measure, while discoursing
from the words of my text, the last Sabbath, to
illustrate these truths, and to shew that, on two
acknowledged principles of common sense, the
yoke of Christ is indeed easy, when compared with
that of the world. These principles are recog-
nized and adopted, by every man of ordinary
reflection, in the daily concerns of life ; and to
depart from them would be considered as down-
right presumption and folly. They are the follow-
ing : That no prudent man, who consults his own
happiness, is ever so much engrossed with pres-
ent objects as to be regardless of the future ; and
that great sacrifices ought to be made for the attain-
ment of any valuable distant good. In applying
these principles, I endeavoured to prove, that the
comparison between the Christian and the man
of the world is altogether in favour of the former,
although he should be called to endure the greatest
privations and misfortunes of life, while the latter
is in possession of all its earthly pleasures. For
although the worldling may revel in delight, hav-
ing his most sanguine prospects realized, and his
most unbounded wishes gratified ; yet the constant
conviction that the grave must put an end to all
this gladness, and that there may be such an here-
after as the Gospel unfolds to us, in which an
eternal distinction will be made between those

DISCOURSE III. 39

who receive Christ as their Saviour, and those who
do not : I say, these saddening thoughts, which
nothing but absohite stupidity can banish from the
mind, will often intrude themselves, and spoil, as
with the touch of death, the dearest delights of the
man of this world. His enjoyments, too, even
when he can lull all forebodings about the future,
are not of the most noble kind They relate to the
gratifications of sense, to the acquisition of wealth,
to the possession of glory, to the pursuits of litera-
ture, to the pleasures of taste ; and sometimes, for
I would not disguise the truth, to the alleviation of
wretchedness, and the diffusion of knowledge and
comfort among his fellow-men. But observe, my
brethren, all these objects, in themselves consider-
ed, relate only to this life : they extend not beyond
the grave. And is the immaterial, the immortal
spirit, which animates these frail bodies of ours —
which is continually dissatisfied with the present,
and always engaged about the future — which is
ever following the beck of Hope toward some dis-
tant good ; — is it to find its most exalted happiness
in any thing beneath the sun ? Is it to take a part
in the fleeting concerns of this life, except as a mere
pilgrim who is on his march to a better country ?
Is it not to have its views enlarged, and its plans
ennobled, and its affections elevated, and its hopes
brightened, by connecting all that is here below
with all that is beyond the skies ? Ought it not to
be thus mindful of its eternal destiny, and to walk
the rounds of life, as some heaven-descended mes-

34i DISCOURSE in.

senger, for the sake of distributing the mercies of
God to the bodies of men, and his grace to their
souls ; but having its eye always fixed on its celes-
tial home, remembering that there alone it can find
pure and perpetual bliss ? This kind of happiness,
so divine in its source and so ennobling in its eflfects,
is a stranger to the breast of the mere man of this
world ; for without revelation, and the aid of that
grace which it reveals, he cannot shape his con-
duct aright with regard to the future world. I speak
with boldness: — of futurity, the philosopher and
the unbeliever know nothing definite; they can
only guess at what it may be.

Who is that infinite and incomprehensible Spirit,
that occupies all space — that exists through all
eternity — that wields the sceptre of universal em-
pire — that is too omniscient ever to be eluded, too
pure ever to be reconciled to sin, and too powerful
ever to be mocked with impunity ? How shall we,
who are sinners, (our own consciences bear testi-
mony against us — it is in vain to resist the accusa-
tion) ; how shall we propitiate the favour of this
holy Intelligence ? Shall we hope in his unbound-
ed goodness ? Is his mercy unlimited ? Will he
never inflict pain upon the souls he has created ?
He is almighty ; and will he communicate ail the
happiness in his power ; and will it be safe, then, to
trust to this bis unmixed benevolence ? Ah ! it may
be unsafe to do this. It 7nay be necessary, for the
wise and holy purposes of the government of God,
lo make distinctions between the creatures he has

DISCOURSE HI.

formed, to separate between the righteous and the
wicked, and to inflict pain upon those who depart
from the strictest requisitions of his laws. Perhaps
this may be so. Perhaps that Being, who sees it
necessary to impose suffering upon his creatures in
this life, may also afllict them in the next. How
is it compatible with the notions we long to enter-
tain of that unbounded and unmixed goodness of
his, on which we hope to rely for our eternal safety,
that He, whose word could make it otherwise,
permits the babe to languish, to suffer the most
excruciating torture, to die in its mother's arms ?
Why do we all endure so much pain and anxiety
of body and mind ? And why must we all pass
through the terrific agonies of the hour of dissolu-
tion ? God might have prevented all these evils :
He has seen fit not to do it. It has been necessary,
for the purposes of his government, to suffer pain
to exist in the world. The fact is every day before
our eyes. We mai/y therefore, be wretched in the
future world ; for it may be necessary, for the pur-
poses of his government, that pain should exist
there also.

On these momentous points, so interesting to
every man who aspires to immortality, who learns
by a little experience the vanity of the world, and
who pants for some unknown good to satisfy the
desires of his soul ; on these points, the unbeliever
must be content to remain in entire ignorance. He
may doubt, if he pleases, the truth of those doc-
irines which afford to the Christian so much confi-

DISCOURSE HI.

dence and hope ; but this does not help his own
case. Though surrounded with all worldly delights,
he must continue to want that exalted kind of
happiness which consists in acting like an heir of
immortality and in making this life subservient to a
future state of being. In that state the Christian
believes all will be adapted to fill the capacities of
his spirit, freed from the shackles of the body and
the dominion of sin, delivered from the ever-chang-
ing scenes of a short and uneasy life, and assimilated
to the very character of that Eternal Spirit, whose
essence is holiness and happiness. Let the yoke of
Christ, then, be ever so heavy, it is light when com-
pared with that of the world : for amid all his
troubles and disappointments, the Christian has
within his breast a principle of hope, with regard to
his future destiny, which, if he suffer it not to be
weakened by the temptations that surround him, or
by the remaining corruption of his own heart, bears
him up triumphantly through all the trials he has
to encounter, and animates him continually with
the prospect of that crown of glory which he is soon
to obtain.

From all that has been said in this and the form-
er discourse, I cannot but think it has been made
evident, that the words of our Saviour, contained
in the text, when properly understood and applied,
are worthy of our entire belief and acceptance ;
and that it is not only our bounden duty, but our
highest privilege, to resort unto him, and find rest
unto our souls. Jle promises us the most unspeak-

DISCOURSE III. 37

able advantages, if we will truly repent of all our
offences against God, and rely, with an unshaken
faith, on his merits alone, for pardon and peace.
He offers to us the absolute remission of all our
sins ; the influences of the Holy Spirit of truth and
grace to enlighten our minds and purify our hearts ;
a deliverance from their remaining corrupt propen-
sities ; a protection against the temptations of the
world ; a security from the seduction of its smiles ;
a victory over its frowns ; a support under its tri-
als ; a serenity amidst its injuries ; a cheerfulness
during its disappointments ; and a temperate use
of all its innocent enjoyments. He offers us the
calm of a quiet conscience, and a peace of mind
that passeth understanding ; nay, in his gift is the
most sublime delight to which a created intelligence
can dare to aspire — communion with God himself:
for, much as the sceptic may doubt it, there is
sometimes shed over the soul of the true disciple of
Jesus Christ such a lively conception of the pre-
sence and love of God, such an admiration of his
excellence, such a resignation to his will, such a
gratitude for his goodness, and such an anticipation
of being soon admitted to the ineffable display of
his glory, that the soul almost forgets that it is
inhabiting its tabernacle of clay, and seems already
to have taken its flight to paradise. My brethren,
I speak not the language of a wild enthusiasm, but
that of sober Christian philosophy. I state a fact,
which, like all other facts, is liable to have the
force of its evidence weakened by the intemperate

38 DISCOURSE III.

zeal of fanaticism, or by the incoherent ravings of
mysticism, or by the cunning pretensions of hypoc-
risy, or even by the misguided ardour of an honest
though mistaken ignorance ; but yet a fact, the
truth of which is attested by thousands of sober
and discreet men — men of philosophy, of science, of
literature, of political sagacity and of miHtary wis-
dom — men whose testimony on every other subject
would be received without the least scruple or
hesitation.

I say, then, this very influence of the Spirit of
God is offered to all who resort unto Jesus Christ,
in order to purify and to elevate their affections, and
to shed serenitv on the soul. He offers also to all
who trust in him, to stand by them with the suc-
cours of his grace, in an hour which has appalled
the stoutest hearts — an hour when the strongest arm
is palsied, and the proudest eye droops — an hour in
which the visions of worldly glory sink into eternal
darkness, the charms of pleasure vanish into noth-
ingness, the delights of wealth and the acquisitions
of industry crumble into insignificance around their
very possessor — an hour in which even the kindest
offices of friendship, and the sweetest solaces of
domestic love, are unavailing — an hour in which
the spirit trembles on the verge of an unknown
existence, and in which its hopes and fears, aban-
doning the petty concerns which have so long agi-
tated them, become absorbed in the momentous
realities of its approaching condition. Then is the
moment to compare the yoke of Christ with that

DISCOURSE III. 39

of the world, and to say whether it is not worth
some sacrifices to obtain a victory over the king of
terrors, and to h^ve the beams of a divine serenity
illuminating the darkness of the valley of the shad-
ow of death.

Shall I carry this comparison any farther ? Shall
I lead you to watch the last look, and to catch the
last accents, of the unbeliever ? His brow, perhaps,
still preserves its firmness, and his voice its com.pos-
ure : he has summoned up all the resources of his
philosophy, and he is ready to die with gaiety and
an heroical pride. Not a sigh escapes him, no
self reproach for any action of his past life, no ap-
prehension of the future state upon which he is just
entering. But in spite of all this, occasional doubts
flit across his mind, and he can find nothing certain
on which to establish an unshaken confidence in
the approbation of that awful Being before whom
he is soon to appear. No visions of hope pass before
his eyes, and at the best he has to confess that he is
about to launch upon an ocean which is shrouded
in the deepest obscurity and darkness. — But there
are few who reach this elevation of stoical apathy.
Thousands there are, who though bold in scepti-
cism in the days of health and pleasure, have shrunk
from the trial of the last hour, and have spent its
fleeting moments in bewailing the rashness that has
led them to meet it unprepared. But the instance
cannot be produced, in which the true disciple of
Jesus Christ, when brought to the test of his dying
hour, has ever abandoned the principles of the

40 DISCOURSE Hi.

Gospel, or exchanged the hope of religion for any
other.

Shall I carry this comparison stil|» farther ? Shall 1
venture to lift the veil which separates eternity
from our view ? No. It is enough for my pres-
ent purpose to have contrasted the yoke of Jesus
Christ with that of the world, in reference to this
life alone. I will not enter upon the awful subject
of the future destiny of the righteous and the wicked.
Revelation discloses enough, however, upon this
topic, to excite our liveliest hopes and fears. Christ
has declared in such explicit terms, what will be
the fate of those who reject him, that it is sufficient
to read what he has spoken, without endeavouring
to enhance its momentous import by any images of
terror. Let His declarations, to which we must give
an important and surely alarming significance or
else suppose that he used words without a meaning
— let his declarations be soberly regarded, and in
their light let his yoke be compared with that of
the world. I need not say which will be deemed,
by the judgment of prudence, the easiest to be
borne. In prosperity, then, or in adversity, in sick-
ness or in health, in life or in death, with regard
to time or eternity, the world deserves to be held
low in our estimation, when compared to the ser-
vice of Jesus Christ ; and the yoke which he calls
upon us to sustain ought to be deemed easy, and
his burden light. Let those who profess to believe
his doctrines, and to tread in his steps, be mindful
of these truths. Let them cultivate the liveliest

DIS« 111.

affections of gratitude to that Saviour who has re-
deemed them from the thraldom of the world ; and
let them bear the yoke which he may sec fit to im-
pose upon them without a murmur or a complaint.
Let them be careful, too, not to be again " entan-
gled with the yoke of bondage ;" nor to suffer that
world to gain the ascendency over them which
they are bound to conquer, with all its trials and
temptations, by faith in him who himself gained
over it a complete victory. Let those, too, who
have suffered their affections to be engrossed with
the cares and business, the pursuits and pleasures
of this life, be induced to ponder for a moment on
the imprudence of their choice. Let them try their
rejection of Jesus Christ, and their dislike to his
service, by the same principles of prudence which
guide their daily concerns. Let them be careful
to inquire how wise or how safe it is to procrasti-
nate their preparation for eternity, because it is at
a little distance : to be absorbed in pursuits which
the grave must end forever ; and to decline placing
an entire confidence in Jesus Christ, as the only
Saviour of men, because the repentance and faith
which he demands are irksome duties, and his
service is attended with many and great sacrifices.
In such momentous concerns, may the Spirit of
Truth so enlighten our minds and affect our hearts,
that our choice may be the choice of wisdom ; and
that, after having meekly borne the yoke of Christ
through the wilderness of this world, we may be
admitfnd to the Canann of ctcrnni ro=t ' 'huen.

DlSCOttRSE IV.

I^^l^^i^ I CORINTHIANS Xl. 29.

for he that eateth and drinketh unioorthily, eateth
and drinketh damnation to himself, not discerning
the Lord^s body.

'1 HIS solemn warning was originally addressed to
the church at Corinth. The members of that church
had fallen into many gross errors and sins. Beguil-
ed by false teachers, they perverted, and in some
cases almost denied, several plain and important
doctrines of the Cross. Seduced by the example
of many in this rich, populous, and very corrupt
city, they were guilty of conduct unworthy, in the
last degree, of those who professed to be the disci-
ples of Jesus Christ. This dreadful degeneracy
discovered itself even in their religious exercises ;
and at the most solemn of all these exercises — at
one which, from its very nature, was calculated to
inspire them with reverence and awe, with purity
and peace, with kindness and charity — a scene was
often exhibited of discord, intemperance, and con-
fusion. Seated round the very table of the Lord,
holding in their hands the. mystical symbols of his

DISCOURSE IV. 4S'

body broken and his blood shed for their sins,
professing their attachment to his cause, and invo-
king his protection and blessing, they shuddered
not at the grossest profanation of this sublime and
sacred ordinance. Their guilt called down upon
them the anger of God ; who withdrew from them
the sanctifying influences of his Holy Spirit, and
left them, at least for a season, in a state of awful
and dangerous declension. But a more open and
visible mark of his displeasure, was exhibited in
the infliction upon them of severe temporal calam-
ity. A languishing disease threw many of them
on the couch of suff'ering ; and not a few were
called, by death, to appear before the judgment-
seat of Heaven.

How deplorable was their condition I Sinning
against God with a high hand, and suffering his
severest rebuke ! Well might Paul tremble for
their spiritual welfare : well might he summon up
all the energy of his soul, and all the ardour of his
aff'ection, to reclaim and reform them : well might
he urge them, by the terrors of the Lord, to repent
and live ; and considering, as not the least of their
crimes, their dreadful profanation of the Fiord's
Supper, well might he say, in the strong language
of the text, " For he that eateth and drinketh
unworthily, eateth and drinketh damnation to him-
self, not discerning the Lord's body."

This solemn warning, my brethren, which seems to
have had a very salutary efl'ect upon the Corinthian
Christians, is of no less force and use in all the ages

44 DISCOURSE fV.

of the church. Let us then endeavour so to under-
stand its true im[)ort, and so to apply it to our own
consciences, that, under the blessing of God, it may
awaken within us a spirit of serious self-examina-
tion, of sincere penitence for sin, and of purer holi-
ness, that thus we may be prepared for all the duties
and services which we owe to our Divine Master.
For this purpose let us consider, first the nature of
the offence against which the text cautions us — " he
that eateth and drinketh unworthily ;" and, second-
ly, the awful consequences of this offence — " eat-
eth and drinketh damnation to himself."

1. If, in the first place, we consider what it is to
partake of the Lord's Supper unworthily, it may
be proper very briefly to mention some of those
imperfections or sins, under which a person may
labour, and yet not be disqualified for a participation
of the Lord's Supper.

First, then, Occasional doubts and fears with
regard to one's spiritual state are not inconsistent
with a worthy approach to the table of the Lord.
I will not say, that such f^oubts and fears do not
always result from the wickedness of the human
heart ; from a neglect of those means which God
has put within the reach of all, for the confirmation
of their faith and the establishment of an unwa-
vering hope. They who seldom look into the
Oracles of Truth, and who are seldom found in the
closet of prayer, must expect to become the prey
of the tempter, and to have their breasts often

DISCOURSE IV. 4m

harassed with doubt, or sometimes tortured with
despair. There is certainly great guilt attached to
such a state. It calls for the sighs and tears of pen-
itence ; for the fervent supplication, at the Throne
of Grace, of a broken and contrite heart ; for new
and vigorous attempts after an unclouded assurance
of being truly born of God ; but, if accompanied
with this penitence and prayer and resolution, it
does not exclude from the (able of the Lord. Oth-
erwise, how many weak souls must be deprived of
their spiritual nourishment ; nay, how many emi-
nent saints, in their seasons of darkness, must be
cut off from the enjoyment of an ordinance which
is often made the means, under God, of dispelling
the gloom of spiritual despondency, and of shedding
upon the Christian's path a light, which, beaming
upon him from Heaven, shews him, that thither his
footsteps, though of late so faint and weary, are still
tending !

Secondly, Imperfect views of the doctrines of
religion are not inconsistent with a worthy participa-
tion of the Lord's Supper. At the commencement
of the third chapter of this very Epistle from which
our text is taken, Saint Paul, addressing the Corin-
thians, says ; '* And I, brethren, could not speak
unto you as unto spiritual, but as unto carnal, even
as unto babes in Christ. I have fed you with milk,
and not with meat ; for hitherto ye were not able to
bear it, neither yet now are ye able." The Corin-
thian converts, then, had not advanced beyond the
first principles of the oracles of God : yet, although

46 DISCOURSE IV.

thus ignorant, they were reckoned among the saints,
and enjoyed communion with the church of God.
It is not their ignorance, therefore, which the Apos-
tle makes the ground of his complaint against them,
and of the warning contained in the text ; but their
sinning against God, by the neglect or abuse of the
light, however small, already in their possession.
Ignorance, however, if it result from the neglect of
those means of instruction which God has afforded
us, is most highly criminal ; and, if obstinately
persisted in, without repentance and without reform-
ation, renders a man, without doubt, an unworthy
partaker of the Supper of the Lord.

Thirdly, Remains of sin in the heart are not
inconsistent with a worthy approach to the Lord's
table. On this head, few words are necessary, if
we recal to mind the language of the beloved disci-
ple : — " If we say, that we have no sin, we deceive
ourselves, and the truth is not in us ;" — words ap-
proved by the confession of every Christian in this
life, however great may be the degree of his attain-
ment in holiness. Perfection lies not on this side
the grave. The best men have many internal
corruptions to struggle with, from which nothing
but death will free them : and how many of those
corruptions may lurk in the heart which has been
touched by Divine Grace, it is impossible for man
to determine. The remains of sin, therefore, in the
breast of him who sincerely grieves for its past influ-
ence, and faithfully prays and strives against its
future dominion over him, are no obstacle to his
worthily partaking of the Lord's Supper.

DISCOURSE IV. 47

1 proceed now to consider, more directly, in what
an unworthy participation of the Lord's Supper
consists.

First, It consists in using this ordinance with an
entire ignorance of its proper spirit and meaning.
Its grand design is to recal to our remembrance the
sufferings, and death of our Saviour, as a propitia-
tory sacrifice for the sins of the world. The bread
broken, and the wine poured out, are symbols very
significant of his body broken, and his blood shed,
for our redemption from the curse of the law. In-
deed, the celebration of this ordinance speaks a
language most impressive and affecting — a lan-
guage which ought to confound and overwhelm
those who deny the doctrine of the propitiatory
atonement of Christ, and who rely upon their own
merits for acceptance with God. What shall we
say to declarations like the following ? " Christ our
Passover is sacrificed for us" — " Christ hath loved
us, and given himself for us, an offering and a sac-
rifice to God, for a sweet smelling savour" — " He
died for our sins" — " In whom we have redemption,
through his blood, the forgiveness of sins" — " The
blood of Christ cleanseth us from all sin." Thus
speaks ^he church, whenever in faith she draws nigh
to the table of her Lord. And what, on the other
hand, says her spiritual Head ? " Take, eat ; thi-
is my body, which is broken for you. This do in
remembrance of me. This is my blood of thf
New Testament, which is shed for you and for
many for the remission of sins. Drink ye all of it.

48 DISCOURSE IV.

This do ye, as oft as ye drink it, in remembrance
of me."

With such plain declarations sounding in his ears,
he who can approach and receive the testimonials
of our Saviour's dying love, entirely ignorant of
their true spirit and meaning, or, as is sometimes
the case, wilfully perverting them — such an one, I
say, assuredly eateth and drinketh unworthily, not
discerning the Lord's body.

Secondly, He also eateth and drinketh unworthily,
who approaches this sacred ordinance with an
impenitent or unforgiving spirit. The very celebra-
tion of this ordinance is a confession of sin : for it
shews forth the Lord's death ; and all who engage
in it do by their conduct declare, that their past
transgressions have exposed them to the just dis-
pleasure of God, and that in Christ alone they have
" redemption through his blood, the forgiveness of
sins, according to the riches of his grace.".

Now, what can be thought of the piety, nay,
even of the sincerity, of that man who dares to make
this confession of his guilt, and yet repents not of
all his transgressions ,^ He touches with his unhal-
lowed hand the sacred symbols of the Lord's death ;
he receives them into his polluted lips ; he makes
an outward show of sorrow and contrition of heart
for all his past offences ; yet, he cherishes in his
breast some secret and easily besetting sin ; makeSs
a compromise with the inward compunctions of
conscience, or entirely silences them ; and raiseg^
not even a sigh to God for deliverance from this

DISCOURSE IV. 49

miserable and dangerous bondage. As he repents
not of his own trespasses, neither does he forgive
those of his fellow-men. He indulges some lurking
hatred — some coldness towards a friend, or some
enmity to a rival — while he professes to cast himself
upon the mere mercy of God, through Jesus Christ.
What impiety ! what insincerity ! Surely such an
one eateth and drinketh unworthily, not discerning
the Lord's body.

Thirdly, he also eateth and drinketh unworthily,
who approaches this ordinance without a cordial
faith in Christ. If this ordinance significantly
shadows forth the sufferings and death of Christ ;
if the great Master of assemblies invites all to this
feast of love with the solemn declaration, " This is
my body, which is broken for you — This is my
blood, which is shed for you and for many, for the
remission of sins ;" if those who surround the table
of their dying Lord do, by this act, publicly and
solemnly profess themselves to be his disciples ; if
they thus express their entire reliance upon his
merits alone for acceptance with God ; if they
thus renew their covenant with the Great Head of
the church, and pledge themselves more faithfully
in future to espouse his cause, and obey his pre-
cepts : if such be the true import of this sacred
transaction, then who can take a part in it without
a cordial faith in Jesus Christ, and yet be guiltless ?
Who that cherishes not some humble hope of his
acceptance in the beloved, although this hope may
be clouded with occasional doubts aad fears ; who

60 DISCOURSE IV.

that relies at all on his own merits, for the pardon-
ing mercy of God, and trusts not, entirely and
without reserve, to the all-sufficient righteousness
of Christ ; who that cannot say with some good
degree of sincerity, " Lord, in thee I believe, help
thou mine unbelief :" who that is thus faithless can
eat the Gospel passover, and not be guilty of the
body and blood of the Lord ?

II. Having f hus attempted to ascertain the nature
of the offence against which we are cautioned in
the text, let us, in the second place, consider what
will be the awful consequence of this oflfence :
" For he that eateth and drinketh unworthily, eat-
eth and drinketh damnation to himself."

Here it is necessary to observe, that the word in
the original Greek, which our translators have ren-
dered " damnation," does not in itself convey the
idea of future and eternal punishment. It means
punishment simply, or some judgment of God inflict-
ed upon an offender, leaving it still indeterminate,
whether the punishment is to take place in this
life or in the next. The true import of this word,
then, must always be determined by attending to
the circumstances under which it is used. And
what were the circumstances under which Paul
addressed the Corinthian Christians ? They had
most grossly profaned the celebration of the Lord^s
Supper. Their wickedness had drawn down upon
them the judgments of God. He had taken from
tU^m the influences of his sanctifying Spirit. He

DISCOURSE IV. 4}

had afflicted them with disease and death. This
was the damnation, or punishment, which they
were actually suffering, when Paul wrote to
them. He wished to shew them the connexion
between the punishment and their guilt, and to
make them tremble lest a perseverance in wick-
edness should expose them to the more severe and
awful rebukes of Heaven. Hence he writes — " For
he that eateth and drinketh unworthily, eateth
and drinketh damnation (or punishment) to him-
self, not discerning the Lord's body. For this
cause, many are weak and sickly among you,
and many sleep" (or die). As if he had said —
" Your guilt, O Corinthians ! in the profanation of
the Lord's Supper, is the cause of your suffering.
Be persuaded, by the terrors of the Lord, to return
unto him with sincere and hearty repentance, lest
he chastise you with more terrible temporal judg-
ments ; lest he withdraw from you, for ever, the
restraint of his grace, and thus abandon you to the
necessary and just consequences of your guilt,
eternal and irremediable destruction."

From all this we may gather, that an unworthy
participation of the Lord's vSupper does not, like
the unpardonable sin against the Holy Ghost, inev-
itably expose men to eternal perdition. If speedily
and sincerely repented of — if washed out by the
application of faith at the Throne of Grace, through
the atoning blood of Clirist — it will be forgiven.
Still it is a crime of (he deepest dye ; and he who
cbmmits it will call down upon himself the anger

52 DISCOURSE IV.

of an offended God. Such was its character and
consequences among the Corinthian Christians, and
such they will ajways be. He that eateth and
drinketh unworthily at the Lord's Supper, and per-
sisteth in his guilt, may not, perhaps, suffer any
immediate temporal calamity. He may be " in
great power, spreading himself like a green bay
tree," and flourishing in the sunshine of worldly
prosperity. But his punishment is not the less
awful, because it is hid from the human eye. He
is imitating him who supped with his Lord, and then
treacherously betrayed him. He is hardening his
own heart by the vilest insincerity. He is destroying
the efficacy upon his soul of one of the most instruct-
ive, and soothing, and animating ordinances of
religion. He is virtually denying Christ, while he
professes to serve him ; and by thus crucifying the
Son of God afresh, and putting him to an oper^
shame, he is in constant hazard of falling into that
state from which it is impossible to be renewed
again unto repentance.

Thus it appears that an unworthy participation
of the Lord's Supper, if it do not at first expose men
to inevitable and eternal perdition, will, if persisted
in, hasten on, and be finally followed by, this awful
consequence. Our text, therefore, although it ought
not, when rightly understood, to fill the weak an4
timid, yet believing, disciple of Christ, with need-
less scruple and alarm, still, on the other hand,
holds forth a most solemn warning to the hypocrit-
ical professor of religion ; and to that Christian,

DISCOURSE IV. 53

also, who so far declines from the service of his
Divine Master, as to approach the memorials of
his dying love with an ignorance of their proper
and important meaning, with sin that is not repent-
ed of, with an unforgiving spirit, or with a self-
righteous and unbelieving heart.

Lest this should be our unhappy case, it becomes
us, my brethren, to institute a strict inquiry into
the state of our own souls, and to implore Almighty
God, that he would " search us, and know our
hearts ;" that he would " try us, and know our
thoughts, and see if there be any wicked way in
us, and lead us in the way everlasting." It be-
comes us ever to bear in mind the solemn warning
of our text ; to remember the awful declension and
suffering condition of the Corinthian Christians ;
and to fear lest we " fall after the same example
of unbelief." " God is just who taketh vengeance."
He hath said unto the wicked, " What hast thou
to do to declare my statutes, or that thou shouldest
take my covenant in thy mouth ?" He hath said

that the " hope of the hypocrite shall be cut off,"

and that his trust shall be " a spider's web." Let
us, then, examine ourselves, lest, eating and drink-
ing unworthily, we become " guilty of the body
and blood of the Lord." Are we ignorant of, or
do we pervert, the true spirit and meaning of the
Lord's Supper ? Do we approach this sacred ordi-
nance with an impenitent or unforgiving spirit ? Do

o4i DISCOURSE iv.

we receive the testimonials of our Savibur's dying
love, without a cordial faith in him, and an entire
reliance upon his merits alone, for acceptance with
God ? — These are questions which conscience alone
can answer. If its testimony be against us, it be-
hoves us to " remember from whence We are fallen,
and to repent ; to turn unto the Lord with all the
heart, with fasting, and with weeping, and with
mourning ; and to supplicate the aids of his grace,
that we may be delivered from the condemnation
of such as profane his holy ordinances.

If, on the other hand, the testimony of our
conscience is, that " in simplicity and godly sincer-
ity ; with some humble hope of having been re-
newed in the temper of our minds ; with some
spiritual understanding of what is signified by the
symbols of the Lord's Supper, we desire to approach
its affecting solemnities as an expression of attach-
ment to their Author, and of entire reliance on his
merits ; then let us feel encouragement and conso-
lation. We may have occasional doubts and fears :
our views of the doctrines of religion may be im-
perfect : we may discover remains of sin in our
hearts ; but these alone are not obstacles in the way
of a worthy participation of the Lord's Supper.
They prove, indeed, our lukewarmness and our
guilt ; they call for sincere and hearty repentance ;
Ihey should teach us to be humble before God.
But if thus penitent and humble, we need not hes-
itate to celebrate the dying love of Him who is the

DISCOURSE IV. 66

Friend of the lowly and the contrite, and of whom
it is said, for our comfort and encouragement, that
^^ a bruised reed shall he not break, and smoking
flax shall he not quench, till he send forth judg-
ment unto victory."

'■■^lyM-m-

DISCOURSE V.

MATTHEW iii. 8.

Bring fort/ij therefore, fruits meet for repentance,

1 HE Pharisees and Sadducees were sects of em-
inent distinction among the Jews. They occupied
the highest civil and religious offices, and were
venerated by the common people for the supposed
sanctity of their lives. By a strict observance of
all the outward forms and ceremonies of religion ;
by a zealous defence of some idle traditions ; by a
perpetual warfare about speculative and erroneous
doctrines, they would fain appear to be of all men the
most holy. But very many of them, we have reason
to think, were mere hypocrites. Nor will this judg-
ment appear to be rash or uncharitable, if we only
call to mind the severe rebukes which they so often
received from our Saviour. He saw through their
false disguises, and charged them, notwithstanding
theirostentatious display of the most exalted virtue,
with being full of all manner of wickedness. The
Forerunner of Christ, too, treate d them with no more
lenity. When he came preaching in the wilderness

DISCOURSE V.

of Judea, saying, " Repent, for the kingdom of
heaven is at hand, there went out to him Jerusa-
lem, and all Judea, and all the region round
about Jordan, and were baptized of him in Jordan,
confessing their sins" But when he saw many of
the Pharisees and Sadducees come to his baptism,
he said unto them, " O generation of vipers ! who
hath warned you to flee from the wrath to come ?
Bring forth, therefore, fruits meet for repentance."
As if he had said, " So vile and corrupt do I know
most of your sects to be ; so inflated with pride and
self-righteousness ; so dependaftt upon your own
superior holiness for acceptance with God, that I
am filled with astonishment to see you come to my
baptism. For I preach the doctrine of repentance,
and they who become my disciples are not back-
ward to confess their sins with the deepest sorrow
and contrition of heart. What voice has roused you
from the slumber of death, and filled you with
anxiety to escape the just vengeance of God ? But
if your penitence is indeed sincere, let it be mark-
ed as such by its inseparable attendant, a thorough
and permanent reformation." " Bring forth, there-
fore, fruits meet for repentance."

Our text, my brethren, thus explained, enforces
upon our most serious attention this important
truth, that no repentance can be genuine without a
radical reformation of heart and life.

In endeavouring to unfold the meaning of this
doctrine, let us consider, first, the reasons on which
8

DISCOURSE V.

it is founded ; and, secondly, the nature of thai
reformation which it inculcates.

I. We are to consider the reasons on which the
doctrine is founded, that no repentance can be
genuine, without a radical reformation of heart
and life. These reasons will be very evident, if
we attend but a little to those causes which, under
the influence of the Spirit of God, produce repent-
ance in the heart of the sinner.

1. Repentance is in part founded on a deep
conviction of the justice of the law of God, and of
the awful nature of its penalty. — It was said by the
venerable Dr. Watts, than whom scarcely any ser-
vant of Christ has been favoured with a more deep
insight into the Christian character, that, with the
exception of one or two instances, all the cases of
genuine repentance which had happened within
the sphere of his ministry were to be traced to the
fear of future punishment. And, without doubt,
this is more generally the fact than is apt to be ima-
gined. The Gospel is a system of motives adapted
to our hopes and our fears : and " what God hath
joined together, let not man put asunder." Our
Supreme Lawgiver has seen fit to disclose to us the
tremendous penalty of his violated law ; and he
urges us by all the horrors of its awful execution to
flee from the wrath to come. The terrors of the Lord
persuade men. The sinner is alarmed at his danger.
He sees that the law which he has broken is holy,
and just, and good. He trembles with fearful despon

DISCOURSE V. 69

dency at the view of his past transgressions. He
acknowledges, that if judgment should be laid to
the line, and righteousness to the plummet, he could
not stand before the offended Majesty of Heaven.
He sorrows for his past guilt in view of the dread-
ful doom to which it has exposed him. And thus
his repentance is in part founded on a deep convic-
tion of the justice of the law of God, and of the
awful nature of its penalty. But this law never
abates its requirements. What it has exacted it still
exacts — perfect obedience. The Gospel hath not
made it void. Having brought the sinner to con-
trition, it still continues to be the rule of his con-
duct. And if so, he can feel no genuine repentance
for having violated the law of God, unless he ac-
knowledge and obey its authority with regard to his
future life ; unless he commence and prosecute the
work of a thorough and permanent reformation.

2. Repentance is in part founded upon a deep
conviction of the purity of the law of God. — The
purity of this law is to be distinguished from its
justice. The latter threatens a penalty which
addresses itself to our fears : the former holds forth
the rule of right conduct, and claims the assent of
our conscience. The one makes us tremble for our
future safety : the other distresses us with a view of
our present guilt. Hence it is, that the awakened
sinner, before he can be truly penitent, must always
be found abhorring himself for his past transgres-
sions ; not simply because they have exposed him
to future punishment, but because they have been

60 DISCOURSE V.

committed in violation of a law which tornis a most
holy rule of conduct ; prescribing nothing base,noth'
ing degrading, but all that is honest,and just, and pure,
and lovely, and of good report. How does he grieve
for the past debasement of his moral character! How
is he filled with deep and penetential sorrow, when
he reflects, that, instead of rising to the noble dig-
nity of a virtuous being, he has wallowed in the
grossness of sensuality, or been devoted to the sor-
did pursuit of uncertain riches, or been fascinated
with the empty applauses of an erring and deceitful
world ! An obedience to the pure law of God would
have saved him from this moral degradation, and
from the present sharp rebuke of his wounded con-
science. But this same law is still his only rule of
conduct. A conformity to its precepts is still ne-
cessary to form his moral character, and to satisfy
the demands of his conscience. And if so, he can
surely feel no genuine repentance for having viola-
ted this law of God, unless he acknowledge and
obey its authority with regard to his future life ;
unless he commence and prosecute the work of a
thorough and permanent reformation.

3. Repentance is in part founded upon a deep
conviction of the unhappy consequences of sin. — I
do not here refer to the effect of sin upon the sin-
ner's individual happiness ; that has been already
considered ; but to its effect upon the happiness
of others. He who is truly penitent, at the recol-
lection of his past transgressions, will soon cease to
think only of the injury which they have done to

ay ^
DISCOURSE V. bl

his own safety and peace. His keenest pang of
sorrow will arise from the remembrance of the evile
which others may have suffered, either from his
neglect of duty towards them or from the unhappy
influence of his bad example. In all the various
relations of life — whether Providence may have
raised him to stations of public honour and trust,
or limited his sphere of action within the domes-
tic and social circle — he will have reason to
lament the ten thousand opportunities he has
neglected of doing good to those around him ; of
soothing their distresses; of relieving their wants ;
of enlightening their minds ; of reclaiming them
from sin ; of urging them to attend to the concerns
of their immortal souls, and of supplicating the
Throne of Grace in their behalf. Nay, what is
worse, he may have mocked at every thing sober
and serious ; he may have laughed away the first
religious impressions from the breast of some friend
or acquaintance ; he may have delighted to tread
the forbidden paths of sensuality and sin, and may
have seduced, by his base example, the innocent
and unwary to destruction. Thus, either by gross
neglect on the one hand, or by direct influence on
the other, he may have shut out some miserable soul
from heaven, and may have plunged it into irreme-
diable woe. And, if really penitent, his heart will
bleed at the remembrance of these consequences of
his guilt. He will begin to realize the true and
awful nature of sin. He will see that, if permitted
to have an unchecked sway, it would soon blot out

DISCOURSE V.

all that is fair and lovely and cheering from creation,
and envelop it in one eternal midnight of wretched-
ness and despair. So far, therefore, as he may have
contributed to this horrid predominance of sin, even
within the narrow circle in which he has moved, so
far he sees reason for the deepest repentance. But
if such be the character of his past, such also will
be that of his future, guilt ; for sin will ever be
opposed to real happiness. He, therefore, can sure-
ly feel no genuine repentance for the consequences
of his past guilt, who does not labour to become
entirely free from the dominion of sin in future —
who does not commence and prosecute the work
of a thorough and permanent reformation.

4. Repentance is principally founded upon a
deep conviction of past ingratitude toward God.
This cause of repentance swallows up all the rest :
or rather, they all terminate in this. For God is
the Author of that law which denounces eternal
death against the transgressor, and to the just pen-
alty of which the penitent sinner has long been
exposed ; and yet the arm of Divine Justice has
not fallen upon his guilty head. God is the Author
of that law, by the disobedience of which the peni-
tent sinner hath so degraded his moral character,
and roused to its keenest rebuke a wounded and
angry conscience ; and yet Divine Grace has all
the while been offering, and still offers, its pure and
holy influence to remove all sin from the heart, and
to adorn it with every Christian virtue. God is the
Author of all those relations of life in which the pen-

DISCOURSE V.

itent sinner hath so grossly neglected his duty, and
done dreadful, perhaps irreparable, injury to the
best interests of his fellow-men ; and yet Divine
Goodness has continued to sustain him in life, and
even to crown that life with loving-kindness and
with tender mercies. He has had food to eat, and
raiment to put on. He has enjoyed the comforts
and conveniences, perhaps the refinements and lux-
uries, of civilized society. He has reposed beneath
his own vine, with none to molest or make him
afraid. And what is far beyond all these mercies —
crowning them all, ennobling them all, giving impor-
tance to them all — he has been permitted to hear the
glad news of Salvation through Jesus Christ, and has
had continually placed before him the means of
grace and the hope of glory. These good and
perfect gifts have all flowed upon him from one
Source — from that Being who is merciful, and kind,
and long-suffering even to the ungrateful and rebel-
lious. His past transgressions, therefore, take their
deepest dye from the reflection that they have been
committed against God ; and the true penitent is
ready to exclaim, with the contrite monarch of
Israel, " Against thee, thee only, have I sinned,
and done this evil in thy sight." But this goodness
of God, which thus lays the foundation of genuine
repentance, still continues to bless the penitent
sinner. Does he mourn for his past ingratitude ?
Has the goodness of God led him to repentance r
The same sroodness still demands the most loval
homage of his heart, and calls for unceasing exr

64 DISCOURSE V.

pressions of grateful obedience. He, therefore, can
surely feel no genuine repentance for his past in-
gratitude toward God, who does not endeavour to
love him more and serve him better in future — who
does not commence and prosecute the work of a
thorough and permanent reformation.

Thus you sec, my brethren, how all the causes
which tend to produce genuine repentance must,
with the force of necessity, lead to a radical ref-
ormation of heart and life. These are as indis-
solubly connected as the fountain, and the streams
which it pours forth ; as the tree, and the fruit
which it bears. Trust not, then, to any outward
expression of humiliation and penitence before God,
as the test of your sincerity. Count not the sighs,
and tears, and groans, which may have attended
your more secret prostration of soul, before the of-
fended Majesty of Heaven. Rely not on these for
proof of the genuineness of your repentance. Rath-
er scrutinize your present purposes and motives of
action : examine the real character of your daily
conduct and conversation : and thus learn whether
you are truly penitent, by ascertaining whether you
do indeed bring forth fruits meet for repentance.

H. And that we may all the better practice this
important duty of self-examination, let us consider,
as was proposed in the second place, the nature of
that reformation which the doctrine of our text in-
culcates. This reformation will be radical, and it
will be permanent.

DISCOURSf: V. §1^

1. It will be radical. — It will lay the axe to the
root of the sinner's past transgressions. It will pu-
rify the fountain whence all his wickedness has
flowed. It will reach the heart, penetrating its
most hidden recesses, and hallowing its most secret
affections. There is, my brethren, a mere external
reformation of conduct, which often takes place in
those who are alarmed at the consequences of sin.
The fact is, their repentance is not allied to a hum-
ble reliance on the merits of Jesus Christ for accep-
tance with God ; but to a dependence on their own
future obedience. Self-righteousness is the foun-
dation of their apparent reformation. And in what
does their reformation consist ? In abstaining from
gross and palpable immoralities of conduct ; ia
preserving a decent and sober external deportment ;
in attending to the outward forms and ceremonies
of religion. Of that internal purity of heart which
consists in bringing, or at least attempting to reduce,
the most retired thoughts, the most secret motives
of conduct, into subjection to the law of God,
which requires that we should do all things for his
glory ; — of a radical reformation like this, the false
penitent knows nothing. Let us then, my hearers,
be careful to see, whether the reformation which
our repentance produces is commensurate with the
extent of our past transgressions. Does it aim to
rectify all the disorders of our souls ? Does it make
no compromise with any secret or easily besetting
sin ? Does it strive to slay all the remaining enmity
which exists in the carnal mind against God r

DISCOURSE V.

Does it seek to remove all that sluggish lukewarm-
ness of soul which damps the ardour of devotion,
and chills the seraphic glow of communion with
God ? Does it labour to eradicate from the breast
all that grovelhng and undue attachment to this
world, to its honours, its wealth, its business, or its
pleasures, which is the reproach and disgrace of
too many who are called Christians ; which is so
great a stumbling-block in the way of unbelievers ;
which strengthens the cause of mammon, while it
weakens that of Christ ; which sullies the lustre
of Christian example, palsies the arm of Christian
exertion, keeps the church of God in its infancy,
and, with cruel and cold-hearted delay, retards the
arrival of its bright, millenial glory ? Yes, my
Christian brethren, I would fain press it upon our
consciences to say, whether our contrition for our
past cold and sluggish indolence in the cause of God
be indeed sincere. Does it lead to a thorough
reformation ; to active and zealous industry in
his service ; to a holy contempt of the vanities of
this life ; to frequent aspirations of soul for the
purity and happiness of the heavenly state ? And
with this zeal for the liord of Hosts, with this el-
evation of mind above the world, do we make it
our daily business, in some way or other, to add our
humble efforts, a portion of our time, or talents, or
conversation, or influence, or wealth — to the great
mass of noble exertion which Christians, in our own
and other countries, are making for the building up
of the Redeemer's kingdom upon the earth ?

DISCOURSE V. ^

2. In the second place, Is this spirit of reforma-
tion not only radical but permanent ? — Does it
warm and animate our path toward heaven with a
bright and constant ray ; or does it cast over it at
distant intervals, a sickly and flickering light, just
serving to render the darkness of our spiritual state
visible ? To speak without a figure, is the struggle
against sin habitual ? Is the aim at perfection
unremitting ? Is the often recurring temptation
watchfully resisted ; the secret and easily besetting
sin constantly and manfully struggled with ? Above
all, is the Source of all genuine repentance, of all
thorough and permanent reformation — the Holy
Spirit of God — sought for by frequent and impor-
tunate supplication at the Throne of Grace; that
while we are working out our salvation with fear
and trembling, God would be pleased, by his ener-
gy, to work in us both to will and to do of his good
pleasure ? With such inquiries, my brethren, let
us try the sincerity of our penitence ; not relying
too much for consolation on any past or present
sorrow for our guilt ; not building our hopes of
heaven upon mere frames and feelings of mind ;
ftbove all, not trusting to any outward observance
of the forms and ceremonies of religion, but
remembering what our Saviour hath said, that if
we love him we shall keep his commandments ;
let us look to the reformation of our hearts and
lives for the best proof of our spiritual safety. And
let us ever bear in mind for our consolation and

68 DISCOURSE V.

support, that if, by this patient continuance in well-
doing, we seek for glory, and honour, and immor-
tality, in due time we shall reap, if we faint not,
eternal life.

DISCOURSE VI.

MATTHEW Vi. 10.

Thy Mngdoin come. Thy will he done in earth as it
is in heaven.

Prayer is not only a reasonable, but a most de-
lightful duty. It is the acknowledgment of our
dependence on God. It is the cry of the poor and
needy to Him who is the Fountain of ail good and
happiness. It is the overflowing of a grateful heart
to the Author of all its mercies and privileges. It is
the ladder which connects earth and heaven, and on
which descend to the pious soul all needful commu-
nications of wisdom and grace. What Christian has
not learned its efficacy, and felt its consolation ?
What Christian, too, has not often been ready to ex-
claim with Elihu of old, " Teach us what we shall
say unto God ; for we cannot order our speech by
reason of darkness ?" This difficulty it was which
induced the disciples of Jesus Christ to ask him to
teach them to pray, as John did his disciples. His
instruction we have on record ; and it exhibits to
us a guide and model of devotion alike remarkable

70 DISCOURSE VI.

for its comprehensiveness and simplicity. It is
valuable, also, as containing an exhibition of the
most prominent graces of the true disciple of Christ.
For one great object of prayer is to produce those
holy affections and desires which should adorn the
heart that aspires to become a fit temple for the
residence of the Holy Ghost. Our Saviour, there-
fore, teaches us to pray for those things which are
most necessary to keep alive within us the temper
of habitual love and obedience to God, and thus
enforces the necessity of that connexion which
must always be preserved between our devotions
and our conduct. Alas ! how prone are we to forget
this truth, and to imagine, that if we perform faith-
fully a certain circle of what are termed religious
duties, if we offer up our prayers with fervour and
importunity, it is of little moment what is the char-
acter of our heart and deportment in the common
concerns and transactions of life. But how great,
in this respect, are our mistake and guilt ? Holiness
is the same, whether it glow in the devotions of the
seraph, or warm the breast of him who bestows a
cup of water on the humblest disciple. The spirit
of prayer is the same spirit which should animate
the Christian at all times. For he is commanded
to " pray without ceasing ;" that is, to preserve un-
der all circumstances, a devotional frame of mind
— one which will enable him, let his pursuits and
business be what they may, to raise his heart up-
ward, and to commune with his Father who is in
heaven. The nature of this devotional spirit is

DISCOURSE VI. 7^

clearly taught us in the prayer which our Saviour
gave his disciples, as the guide and model of their
worship. And its essential character is sufficiently
described in the words of my text : — " Thy king-
dom come : Thy will be done in earth as it is in
heaven." He who always prays with this spirit, and
who cherishes and preserves it as the director of all his
afifections and conduct, has that true holiness which
will fit him for the blessed society above, whose
constant delight is to do the will of God. That we
may improve the words of the text to the cultiva-
tion of this spirit of prayer, let us consider, first, the
meaning of these petitions : " Thy kingdom come :
Thy will be done in earth as it is in Heaven ;" —
and, secondly, the spirit with which they should be
offered.

I. We are to consider the meaning of these peti-
tions ; " Thy kingdom come : Thy will be done in
earth as it is in heaven." Although these petitions
are distinct the one from the other, they have, in
fact, the same import, and are directed to the ac-
complishment of the same object. For were the
kingdom of God fully come ; that is, did it embrace
and govern all men ; then would his will indeed be
done in earth as it is in heaven. The latter petition,
therefore, may be considered as explanatory of the
former. In order, then to ascertain the meaning of
both, we have only to inquire what is meant in the
text by the expression, " Thy will." " Thy will
he done in earth as it is in heaven."

72 DISCOURSE VI.

Of the nature of God's will, as an attribute of
his Divine mind, we know nothing. How far it
resembles our own, and how immensely it differs
from it, we must be for ever ignorant. " Canst
thou by searching, find out God ? Canst thou find
out the Almighty unto perfection ? It is high
as heaven, what canst thou do ? deeper than
hell, what canst thou know ?" This should lead
us to be very humble and modest in all our spec-
ulations concerning God's sovereign will and pleas-
ure ; how he truly purposes every event that takes
place, and yet in such a way as to leave man's free
agency and accountability entirely unimpaired.
We should rest satisfied with the plain and express
declarations of Scripture on this subject, and make
them the ground of our faith and confidence in God,
without venturing to attempt its explanation by
our own reason. " Secret things belong unto the
Lord our God ; but those things which are revealed
belong unto us, and to our children for ever, that
we may do all the words of his law."

But though the nature of God's will is thus con-
cealed from us, we may know much of its effects
from what his word teaches us of the great object of
his will, and of the means which he uses to accom-
plish this object. The object of God's will is the
display of his own glorious perfections, in order
that the greatest happiness of his intelligent crea-
tures may be promoted by leading them to admire
and love this display. To accomplish this object,
he has created beings capable of knowing, of loving,

DISCOURSE VI. 7S

and of serving Him. He has passed before them,
and will yet pass, in such manifestations of himself
as are calculated to exhibit his goodness in its most
attractive, and his justice in its most awful forms.
He has given them, as a rule of conduct, the law of
holiness, and connected with the violation of this
law a most dreadful penalty. It is by the obedi-
ence of this law among some of his subjects, and
by others suffering the punishment which it de-
nounces against transgressors, that his throne will
be established in the heavens, his name glorified
among his saints, and all who love him rendered
completely and eternally happy. Why it is neces-
sary, in order to promote God's glory, and the great-
est good of his creatures, that sin and suffering
should exist, we cannot fully discover. I pretend
not to shorten the line of those who venture to
fathom these deep and awful subjects. " Let
every man be fully persuaded in his own mind."
But to those whose eye can measure but a little
way the boundless ocean of God's providence, and
who, sensible of the darkness of their minds, ex-
claim with the Apostle, " O the depth and riches
both of the wisdom and knowledge of God ! how
unsearchable are his judgments and his ways past
finding out !" — to such, one plain declaration of
Scripture is more satisfactory than all the specu-
lations of human reason. From God's word they
learn that he will be glorified by the punishment
of transgressors, and by those very events which
are brought to pass by means of their disobedi-

74 DISCOURSE VI.

ence ; that this very disobedience and punishment,
however, were foreseen by him from eternity ; nay,
that he permits them to exist, and sustains in being
the very agency of man by which they are produ-
ced, yet in such a way as to preserve his own holi-
ness and justice unblemished, and to render the sin-
ner guilty and inexcusable. With this the believer
is satisfied. He knows that the Judge of all the
earth will do right, and he adopts the submissive
language of our Saviour : "Even so, Father ; for so
it seemed good in thy sight."

This will of God, which relates to the existence
of sin and suffering, is a part of what is often termed
his secret will. Our text, I apprehend, does not so
much refer to this as to the revealed will of God.
Still it may indirectly refer to it, and then the
meaning of the petition would be, that with regard
to the future existence of evil, either natural or
moral, the believer reposes the most entire confi-
dence in the wisdom and justice of God, praying
that he would direct events according to the counsel
of his most holy will, and so overrule the wickedness
of man, as that good may come out of evil, and the
Throne of Heaven be established by the entire
overthrow of all its enemies. But to pray that sin
may exist, either under a general or particular
shape ; to cease to detest it as the abominable thing
which God hateth, or to remit a single prayer or a
single eflfort against it ; to do this is to act contrary
to the whole tenor of Scripture. It is to suffer some
speculative difficulties and theories to sway our

DISCOURSE VI. 76

minds, instead of the plain and practical precepts
of the Gospel.

But, as I before observed, the petitions contain-
ed in our text, refer chiefly to the revealed will of
God, as contained in that law which he has given
us as our rule of action. This law, as explained
by our Saviour, requires that we should " love
the Lord our God with our whole soul and strength
and mind, and our neighbour as ourselves." This
is that spirit of love and benevolence which per-
vades the breasts of the angels in heaven ; and we
are directed to pray that it may equally control the
affections and conduct of our fellow-men. That
such may be the happy resemblance of earth to
heaven, it is first necessary that the kingdom of
God should come in all its majesty and dominion.
Jesus Christ must take to himself his great power,
and reign King of nations, as he now is King of
saints. The heathen must be given to him for his
inheritance, and the uttermost parts of the earth for
his possession. All must bow to his sceptre and
submit to his laws.

Alas ! how sadly different from this state of
things is the present aspect of our world ! Look for
a moment, my brethren, through the vast tribes of
your fellow-men, of those whose pulse beats with
blood like yours, whose souls are immortal like your
own, and, like yours, need to be created anew in
Christ Jesus. How little is our earth like heaven !
How much more does it resemble the infernal
world ! We have reason to fear that multitudes of

16 DISCOURSE VI.

mankind, who are now on the stage of action, in-
stead of growing up into the fair resemblance of the
spirits of just men made perfect in heaven, are con-
tracting deeper and deeper shades of moral guilt,
and becoming more and more assimilated to the
terrific character of those apostate angels who are
reserved in everlasting chains, under darkness,
unto the judgment of the great day. The will of
God, I mean his revealed will, is not done ; his
authority is not submitted to ; his laws are not
obeyed. Nor will they be obeyed until the Saviour
is known, and trusted in, as the only refuge for sin-
ners, throughout the whole habitable globe : for in
no other way, and by no other influence, will man
cease to be a rebel against his Maker, and learn to
do his will as the angels do in Heaven.

Thus, my hearers, have I attempted to unfold
the meaning of my text. It may have an indirect
reference to the secret will of God. So far it re-
quires that we should pray, with the most entire
confidence in the wisdom and justice of our Heav-
enly Father, that he would direct and overrule all
events, according to the counsel of his most holy
will ; that he would bring good out of evil ; and, by
the very opposition and wickedness of his enemies,
display his most glorious perfections, and promote
the eternal good of all who love him. But the pe-
titions contained in the text refer more directly to
his revealed will. In this sense, they require, in
one word, that we should pray for the extension of
the Redeemer's kingdom, and that all men may be

DISCOURSE VI,

brought to the knowledge and love of the truth as it
is in Jesus.

II. I proceed lo consider with what spirit we
should pray, " Thy kingdom come : Thy will be
done in earth as it is in heaven."

First, These petitions should be offered with a
spirit of love — of love to God, of love to his Son, of
love to the souls of our fellow-men. — How can we
desire that the will of any being should be carried
into effect unless we love that being ? Where a
character is hateful in our view, how do we long to
controul and check the purposes of him who pos-
sesses it ! On the contrary, where the character is
amiable, we admire to see it exhibited in all its va-
rious expressions of loveliness. We are anxious
that the will of its possessor should be constantly
accomplished. To pray, therefore, that the will of
God may be done, is but solemn mockery and in-
sult, unless we love God. His character, as dis-
played in the works of creation, of providence and
redemption — combining, in its full perfection, the
beauty of unbounded benevolence, the purity of
entire holiness, the splendor of matchless wisdom,
the might of supreme power, and the majesty of
inflexible justice — must be the unceasing object of
our veneration and love, if we mean to cherish the
true spirit of prayer, and to worship the infinite
Spirit in spirit and in truth.

Again ; as we know it to be impossible that his
will should be done in earth as it is in heaven, until

DISCOURSE Vi.

the proud and rebellious heart of man be renovated
by the grace of that Spirit which his Son died to
purchase, we cannot offer these petitions in sincer-
ity without love to the Redeemer. " Lo, I come
(in the volume of the book it is written of me,) to
do thy will, O God !" was the language of our
Saviour, when he undertook to reconcile the world
unto God by his death. " By the which will we
are sanctified, through the offering of the body of
Jesus Christ once for all." There is then but
one way of becoming holy. It is by faith in Jesus.
His blood alone can purify our souls. Hts right-
eousness alone is our refuge from the wrath to
come. His Spirit alone can restore to us the image
of Heaven which we have lost, and make us, like
the angel's above, the cheerful ministers of God's
will. When we pray, therefore, that this will may
be done by all the inhabitants of this lower world,
great should be our affection to that Saviour who
was lifted up that he might draw all men unto him ;
strong should be our faith in his merits, unwavering
our confidence in his promises, and ardent our at-
tachment to his cause.

Again ; the same sincerity, requisite in offering
up these petitions, makes it necessary that our
hearts should be enlarged with love to the souls of
our fellow-men. How can we present these re-
quests at the Throne of Grace, without commise
rating the hapless condition of millions who refuse
to do the will of God ? Could we but lift the veil
which conceals eternity from our view, and look

DISCOURSE VI. tm

with a single glance into that prison of despair in
which those who once opposed the will of God in
heaven are confined against the judgment of the
great day ; could we anticipate the awful solemni-
ties of that day, and hear the voice of the Son of
man, saying, " But those mine enemies, which
would not that I should reign over them, bring hith-
er and slay them before me ;" how should we grieve
at the world lying in wickedness ! How ardently
should we desire the salvation of our families, of our
friends, of our neighbours, of all mankind ! And
praying always that God's will might be done in
earth as it is in heaven, we should always preserve
that spirit of benevolence which the Gospel enjoins.
Thus devotion and charity must be kindred graces
in the soul ; and he has no true love to God, no
honest desire for the establishment of his dominion
on earth, no sincere wish that the earth may become
holy and happy like heaven, whose heart does not
glow with love to the souls of his fellow-men.

Secondly, These petitions should be offered up
with a spirit of submission. — Mark, my brethren,
the example of Him who came into our world, not
to do his own will, but the will of him that sent
him. How ardent were his prayers, how unceas-
ing were his efforts, that the will of God might be
done in earth as it is in heaven ! And how submis-
sive was he to this will, even when it inflicted on
his own head the severest trials and sufferings 1
You remember the garden of Gethsemane, and the
agony which made our Saviour sweat drops of blood,

80 DISCOURSE VI,

You remember his impassioned entreaty — " O my
Father! if it be possible, let this cup pass from me ;
nevertheless, not as I will, but as thou wilt" — an en-
treaty thrice repeated in the anticipation of the awful
scenes which were before him. He was tempted,
or tried in all points, like as we are. Being a man,
his human nature shrunk from the horrible ap;onies
of the cross. Yet he bowed in meek submission
to the will of his Father in heaven. " He was
oppressed, and he was afflicted, yet he opened not
his mouth : he was brought as a Iamb to the slaugh-
ter, and as a sheep before his shearers is dumb, so
he opened not his mouth."

My brethren, '* be ye followers of Christ as dear
children." When you pray that the will of God
may be done in earth as it is in heaven, do not for-
get that you, individually, are the subjects of this
will. The Almighty may for wise purposes call you
to mourning, lamentation and woe, on this side the
grave : he may deprive you of your dearest earthly
comforts ; he may blast your fondest worldly ex-
pectations ; he may bring death into your families
and to your very bosoms ; he may touch your health
with the finger of disease, and make it wither ; he
may send you days of trouble and nights of pain ;
he may command it, and your riches take to them-
selves wings and fly away : in one word, he may so
afflict you as to leave you but one single solace — the
hope of rest beyond the grave. Still if you cherish
the true spirit of prayer ; if you do indeed long that
the will of God may be done in earth as it is in

DISCOURSE VI. 81

heaven you will check every murmuring thought,
and learn continually to say, *' Even so, Father, for
so it seemed good in Ihy sight."

Finally, These petitions should be offered up in
a spirit of co-operation. — By this I mean, that while
we pray that God's will may be done in earth as it
is in heaven, our own efforts should not be wanting
toward the accomplishment of this glorous object.
God condescends to act through our humble instru-
mentality. He is building up the Redeemer's king-
dom on the earth ; but how ? Not as he called the
world into existence — not as he destroyed the cities
of the plain — not as he parted the waters of the
Red Sea, by his simple word — not as he saw fit to do
in the first age of the church, by investing his ser-
vants with the power of working miracles — but in a
way more natural, more gradual, more silent ; by
the influence of Divine truth upon the hearts and
conduct of men, accompanied, as it always must be,
with the operation of his Holy Spirit. Now, my
hearers, the dissemination of this Divine truth has
God committed to our care. Much may be done
to promote its salutary effect by the humblest indi-
vidual. His family, his friends, his neighbourhood,
his town may all reap the benefit of his exertions.
Something even of his earthly substance he can
contribute for the promotion of charitable and pious
objects. Now and then he can cast a mite into
the treasury of God, that his holy word may be sent
to those who are perishing for lack of knowledge.
He can lend his influence, however small, and hi«
11

82 DISCOURSE VI.

example, however (ew may observe it, for the sup-
pression of vice, for the promotion of good order
and of good morals, and of what is worth more
than these, and without which they have no stable
foundation — evangelical holiness of heart. But he,
to whom Providence has entrusted more talents,
will have a more strict account to render. Shall he
dare to pray, that God's will may be done in earth
as it is in heaven, and yet make provision for the
Jlesh alone to fulfil the lusts thereof? How can he
cast his eye over the miseries of the human family,
and learn from the light of God's word, that these
miseries are the wages of sin, and that this sin will
yield to no power but that of the Cross, and yet do
nothing for the promotion of the Redeemer's king-
dom on the earth ? How can he pray that this
world may become like heaven, and yet sit still,
and see the powers of darkness toiling to carry on
their work of devastation and woe, without so much
as lifting a finger against them ? What inconsisten-
cy ! I had almost said, what blasphemy ! The lan-
guage of his lips is — *' Carry on. Almighty God, the
purposes of thy redeeming love ; gather in thy elect ;
save mankind from their awful state of wretched-
ness and sin ; proclaim the glad news of salva-
tion to the distant corners of the earth ; send forth
the ministers of thy Word, and the missionaries of
thy Cross ; give thy Son the heathen for his inher^
itance, and the uttermost parts of the earth for his
possession." The language of his conduct is —
" Excuse my remissness in thy service ; leave me to

DISCOURSE YI. dS

amass wealth, to feast on pleasure, to shine with
distinction, and to say to my soul, * Soul, thou hast
much goods laid up for many years ; take thine
ease ; eat, drink, and be merry.' " My hearers,
would you avoid this dreadful inconsistency of con-
duct, and its most awful consequences ? Then let
your spirit of prayer be accompanied with a spirit
of co-operation. To piety toward God, join a pru-
dent zeal in his service. And let your industry in
doing good, prove that you are indeed longing, and
hoping, and praying for the approach of that happy
day when the kingdom of God shall be fully come,
and " his will be done in earth as it is in heaven.'*

T DISCOURSE YIl.

JOHN i. 12.

5m^ us mitny as received hinij to them gave he power
to become the sons of God, even to them, that believe
on his name.

All our conceptions of a future state, and of our
present relation to it, are obviously very inadequate
and imperfect. For we have no direct intercourse
with the invisible world ; we see it only by the eye
of faith : we think of it only through the assistance
of analogy : we speak of it only in language origin-
ally appropriated to the objects of time and sense.

Hence it is that the sacred Scriptures, in accom-
modation to our weak and limited understanding,
abound so much in metaphor and allegory. The
character of God himself, that awful and mysterious
Being ; all his majestic works in the kingdoms of
Nature, Providence, and Grace ; and all the various
and important relations which he sustains to his in-
telligent creatures, are there expressed in term?
borrowed from the present state and circumstances
of our being. A judicious reference, therefore, to
this state and to these circumstances often affords

DISCOURSE vn. 86

the best, and sometimes the only solution of the
figures of holy writ.

Believers are, in this manner, called " God's hus-
bandry ;" because the seeds of holiness originally
implanted in their hearts by his hand, cherished
by the dews of Divine Grace, and invigorated by
the beams of the Sun of Righteousness, grow up,
under this culture, into that mature perfection of
beauty which they will eternally exhibit in the par-
adise above. Believers are called " God's build'
ing; because, like a wise architect, he forms, and
fashions, and disposes their spiritual graces into a
divine symmetry and proportion, so as to render
their hearts fit temples for the residence of his Holy
Spirit. Believers are also called " a chosen gene-
ration, a royal priesthood, an holy nation, a pecul-
iar people ;" all of which metaphors derive their
significancy from that comse of God's providence
in this world which falls within the scope of human
observation and experience. What a variety, and,
I had almost said, redundancy, of figure is here em-
ployed to denote the relation between Christians
and their God. Strong, indeed, is the tie which
binds their temporal and eternal destiny to the
Throne of Heaven, securing to them the perpetual
guidance, protection, and friendship of Jehovah.

But our text exhibits this relation in language still
more animating and affecting to the pious heart. —
" But as many as received him, to them gave he
power to become the sons of God, even to them that
believe on his name ;" — <?ons of God ; of 1 hat '* hich

SB DISCOURSE VII.

, /^

and lofty One that inhabiteth eternity ;" to whom
belong the " greatness and the power, and the glo-
ry and the victory, and the majesty for all that is in
the heaven and in the earth is his ;" sons of God ; of
that holy One " who is of purer eyes than to behold
evil, and cannot look upon iniquity ;" " in whose
sight the heavens are not clean, and whose angels
he chargeth with folly." Well may we exclaim
with the Psalmist, " Lord, what is man that thou
takest knowledge of him, or the son of man that
thou makest account of him ?" and with the belov-
ed disciple, " Behold, what manner of love the
Father hath bestowed upon us, that we should be
called the sons of God !"

Let us cherish, my brethren, these salutary emo-
tions of pious wonder and filial gratitude, while we
consider what it is for man to become a son of
God. In attempting to elucidate this subject, 1 shall
notice the past condition^ the present character and
privileges^ and the future prospects of such as become
sons of God.

L In the first place, as to the past condition of
the sons of God ; they have been removed from the
family of Satan, and are no longer children of the
wicked one. " In this," saith the Scripture, " the
children of God are manifest, and the children of
the devil : whosoever doeth not righteousness is
not of God." " He that committeth sin is of the
devil."

DISCOURSE VII. at

It is indeed a melancholy and ought to be to us
all an alarming truth, that they who are enemies to
God by wicked works ; who feel not towards him
the submissive, dependent, and obedient temper of
children ; who refuse to receive the unspeakable
gift of salvation through Jesus Christ, are sons of
the great adversary of souls, " the prince of the
power of the air, the spirit that worketh in the chil-
dren of disobedience." What an odious parentage
is this, so much to resemble, both in disposition and
conduct, the chief of apostate spirits, the grand
enemy of God and of all good, as to deserve the
title of his children !

Think not, my hearers, that this language savours
too much of severity and invective. Even he who
was the Friend of sinners, and who laid down his
life for them, once said to certain of the Jews, " Ye
are of your father the devil, and the lusts of your
father ye will do." " If God were your Father, ye
would love me." And if God were thy Father,
fellow-sinner, thou wouldest love his Son — thou
wouldest repose all thy confidence in him as thine
only Saviour and thine only hope. So long as thou
refusest to do this, thou art of thy father the devil,
and the lusts of thy father thou wilt do. He, there
fore, who becomes a son of God, must first cease to
be a child of the wicked one.

II. When we consider, in the second place, the
present character and privileges of the sons of God,
we remark that they become such by being born

DISCOURSE VH.

" not of blood, nor of the will of the Hesh, nor of the
will ©f man, but of God." Such is the emphatical
language which Scripture employs to illustrate, by
a striking metaphor, that mighty transformation of
moral character effected by the Spirit of God alone,
in the heart of the sinner-
It is a birth — that is, the commencement of a new
and spiritual life — constituting a most intimate and
affecting relation between the subjects of it and its
Author. By it, they become his sons in a peculiar
and appropriate sense : for they are made partakers
of his Divine nature. They are conformed to the
image of his First Born, even of him who is the
brightness of the Father's glory, and the express
image of his person. They enjoy a communion
with the Father and the Son, the closeness of which
is described in the memorable prayer of our Sav-
iour for his disciples : " Neither pray I for these
alone, but for them also which shall believe on me
through their word ; that they all may be one ; as
Ihou, Father, art in me, and I in thee, that they also
may be one in us." In the like manner it is said,
'^ Every one that loveth, is born of God ;" that is, a
son of God possesses, though in a very imperfect
degree, the same divine benevolence by which God
himself is preeminently characterised, when he is
styled " Love." Hence, also, the peculiar force and
propriety of those precepts which are given to be-
lievers on account of the resemblance between them
and their Heavenly Father ; " Be ye, therefore, fol-
lowers of God, as dear children." " Be ye, there-

PiiSCOURSE Vi|. il^

tore, inei'ciful, as your Father also is merciful." —
" Love your enemies, that ye may be the children
of your Father which is in heaven." " Be ye,
therefore, perfect, even as your Father which is in
lieaven is perfect."

To be a son of God, then, is to be born of God,
and to be made a partaker of the Divine nature.

2. The sons of God become such by being adop-
ted into his own family : for although once they
were " aliens from the commonwealth of Israel, and
strangers to the covenant of promise ; having no
hope, and without God in the world ;" yet now
they " are no more strangers and foreigners, but
fellow-citizens of the saints and of the household of
God." They are made members of a happy com-
munity, which, even here on earth, has some fore-
taste of that peace, and love, and joy, which will
glow with unsullied and perpetual ardour in the
breasts of the general assembly and church of the
first-born in heaven. They esteem one another as
brethren, their hearts being knit together in love ;
having one common Father, trusting in the same
Saviour, espousing the same cause, cheered by the
same promises, animated by the same hopes, and
looking forward to the same mansions of eternal
rest, which Christ their Elder Brother has gone be-
fore to prepare for all his followers.

3. The sons of God, on the other hand, enjoy
from his bounty the choicest privileges ; his spirit
bearing witness with their spirits that they are in-
deed his children. Nor is this done by any irame-

90 DISCOURSE VII.

diale revelation of his love to them ; by any influ-
ence supernatural in such a sense as to be clearly
distinguished from the operation of their own minds;
by any communication of such miraculous gifts
and graces as were common in the first ages of the
church ; but by infusing into the soul that deep
sorrow and contrition for sin, that sincere and hear-
ty repentance, that humble though strong reliance
upon Christ, that filial and reverential love toward
God, that ardent charity toward all men, and that
faithful diligence in good works which afford satis-
factory evidence to their possessor that he is truly a
son of God.

Nor think, my brethren, that I wish to deprive
you of the earnest of your inheritance, the Divine
consolation of the assurance that you have passed
from death unto life : for what assurance can be
stronger, nay, what other can stand the test of God's
"word, than to discover in ourselves that holy temper
and conduct which are the genuine fruits of the
Spirit, which no other influence but his can produce,
and without which all our pretensions to the title of
sons of God are but as " sounding brass or a tink-
ling cymbal ?"

4. Those, again, who become sons of God arc
under his peculiar guidance : " for as many as are
led by the Spirit of God, they are the sons of God."

And how necessary, my brethren, is such a heav-
enly light to cheer and illuminate and direct our
path through the wilderness of this world to the Ca-
naan of eternal rest I He who has learned, by an

DISCOURSE VII. 31

acquaintance with himself, how much sin hath
darkened the understanding of man, and what a
moral midnight broods over all his intellectual fac-
ulties ; how will he hail the " day-dawn and the
day-star arising in his heart," and rejoice that " God,
who commanded the light to shine out of darkness,
hath shined in his heart, to give the light of the
knowledge of the glory of God in the face of Jesus
Christ !" And sensible of his remaining blindness
and ignorance, weakness and guilt, he will still look
to this Divine Instructor for all needful wisdom and
grace, and continually say, with the Psalmist, " Lord
teach me to do thy will ; for thou art my God :
thy Spirit is good ; kad me into the land of up-
rightness."

6. Further, God frees believers from the spirit of
bondage, introducing them into " the glorious lib-
erty of the sons of God ;" and because they are
sons, he sends forth " the Spirit of his Son into their
hearts, crying, Abba, Father." This Spirit hclpeth
their infirmities ; and when they have aught to pre-
sent at the Throne of Grace, either the tribute of
filial gratitude, or their supplications for paternal
support and deliverance, it maketh intercession for
them, with groanings which cannot be uttered. —
And soothing beyond expression, my brethren, are
those aspirations of fiducial confidence which often
rise to heaven from the secret sanctuary of the pious
heart. When the trials of life, the assaults of the
adversary, or the pangs of a wounded conscience,
overwhelm the mind of the Christian with gloomy

92 DISCOURSE Vlt,

despondency and fearful foreboding, very consoling
is it to know that he has an Almighty Friend,
to whom he can cry, " Abba, Father !" and say
with one in like affliction, " Be merciful unto me,
O God! be merciful unto me; for my soul trust-
eth in thee : yea, in the shadow of thy wings
will I make my refuge, until these calamities be
overpast."

Speak, ye who best can tell ; ye elder brethren
of the household of the saints ; ye who have almost
finished your earthly pilgrimage, and whose feet
just press the threshold of your wished-for home,
even " that building of God, that house not made
with hands, eternal in the heavens ;" — say, for what
you would exchange that Spirit of Adoption which
has enabled you amid the many vicissitudes of life —
so full, perhaps, of cares, and anxieties, and distres-
ses — to forget all your sorrow, to raise the cry of
" Abba, Father," and to find perfect peace, because
your minds were stayed upon God. For what, thou
aged saint ! bending beneath the burden of thine
infirmities ; on whose memory the iron hand of
Time has engraven the just complaint of the Wise
Man, " Vanity of vanities, all is vanity ;" whose
heart hath now shut every avenue against that world
from which it once derived some transitory enjoy -^
ment, because the " evil days have come, and the
years drawn nigh which have no pleasure in them ;"
for what wouldst thou exchange that Spirit of
Adoption which enables thee to lift thy trembling
eye to Heaven, and to say, with a sweet assurance

DISCOURSE vir. 93

of being heard and answered, " Now also, when 1
am old and grey-headed, O God ! forsake me not,
until I have shewed thy strength unto this genera-
tion, and thy power unto every one that is to come ?'-
For what would the departing soul, just taking its
flight to the other world ; its eye shedding its last
ray of serene lustre on the weeping friends who sur-
round it ; its faultering lips whispering their last ac-
cents of praise ; for what would it exchange that
Spirit of Adoption which enables it, in this trying
season, to triumph over the king of terrors, and to
say, " Yea, though I walk through the valley of the
shadow of death, I will fear no evil ; for thou, Lord,
art with me : thy rod and thy staff they comfort
me ?"

in. We notice, lastly, my brethren, with regard
to the future prospects of such as become sons of
God, that death, which fills the heart of the sinner
with dismay, discloses to the child of God his
brightest views, and ushers him into the enjoyment
of his choicest privileges. By it his spirit, freed
from its tabernacle of clay, ascends to God, the
Judge of all, and to the spirits of just men made
perfect. In this blessed society, satisfied with the
fulness of joy flowing from the presence of his God
and Saviour, his heart glowing with filial gratitude
toward the Author of his salvation, and with broth-
erly love to all his associates in happiness, he awaits,
with delightful anticipation, the august solemnities
of the final day.

94 DISCOURSE VIL

And when that day shall arrive — a day to be lor
ever so illustrious in the annals of the universe ;
bringing a final catastrophe to all the events which
have taken place in this lower world ; displaying
the character of God, so awful in justice, and so at-
tractive in mercy ; filling his friends with joy and
his foes with terror, and consummating the glorious
work of the Redeemer — then shall the children of
God be recognized before an assembled universe,
and be formally invested with every privilege, as
sons of their Heavenly Father.

What these privileges shall be, in their proper
character and full extent, we are not able to say :
but the Scriptures communicate enough on this
subject to fill the pious heart with the most sublime
emotions of hope and joy. Such is that passage :
" Beloved, now are we the sons of God ; and it doth
not yet appear what we shall be ; but we know
that, when he shall appear, we shall be like him ;
for we shall see him as he is." From this and the
like declarations we know, that God's children are
the children of the resurrection ; that their bodies,
which are now corruptible, shall put on incorrup-
tion ; that, as they have borne the image of the
earthy, they shall also bear the image of the heav-
enly. " For when Christ their life shall appear,
then shall they also appear with him in glory." —
** He shall change their vile body, that it may be
fashioned like unto his glorious body, according to
the working whereby he is able to subdue all things
unto himself." Invested with this pure and spirit-

DISCOURSE VII. 9|

iial receptacle, fresh with immortal youth and beau-
ty, and fitted for all the operations and for all the
enjoyments of a holy intelligence, the sons of God,
after receiving the approving sentence of the Judge,
shall enter upon the inheritance of the kingdom
prepared for them from the foundation of the world.
Of the value of this kingdom we can form some
faint conception from the consideration, that it is
the same which Christ himself receives, who, for
the suffering of death, is crowned with glory and
honour : for he himself hath promised, " To him
that overcometh will I grant to sit with me on my
throne ; even as I also overcame, and am set down
with my Father on his throne." Thus does our
Saviour receive this kingdom on account of the
accomplishment of his mediatorial work. This was
the joy set before him, for which he endured the
cross and despised the shame. And the degrees of
his reward we are to estimate from that shame and
that humiliation ; from his condescending to divest
himself of that glory which he had with the Father
before the world was ; from his stooping to assume
the form of a servant, and to be born in the likeness
of sinful flesh ; from all the ignominy and reproach
which he endured during life, and from the agony
of his death. How precious the inheritance bought
at this dear rate, and with sacrifices like these I

Thus, my hearers, have I attempted to illustrate
the topic proposed at the commencement of my
discourse, by exhibiting to you the past conditionj

96 DISCOURSE VII.

the present character and privileges, and the future
prospects of the sons of God.

And now let us notice how pertinent and striking
is the metaphor contained in our text, which repre-
sents God as a Father, and believers as his children.
— Tridy he is their Father, in a sense the most en-
dearing and affecting. He rescues them from the
family and service of Satan ; he transforms them
into his own image, and makes them partakers of
his own Divine nature ; he and his Son enter into a
most intimate communion with them ; he adopts
them into the household of the saints, his chosen
family; his Spirit beareth witness with their spirits
that they are indeed his children ; he takes them
under his peculiar guidance and direction ; he gives
them the temper of full reliance on his parental
goodness : he is their support through life ; their
death is precious in his sight ; and he at last leads
them to their eternal home, making them joint-heirs
with Christ of that " inheritance which is incorrup-
tible, undefiled, and that fadeth not away."

Surely these are exalted privileges to be confer-
red upon beings that dwell in houses of clay, whose
foundation is in the dust, who are crushed before
the moth !

But how is our wonder enhanced, and how ought
our deepest gratitude to be awakened, when we
consider them as bestowed on beings who are sin-
ners ; who, like the Prodigal in the parable, have
wandered far from their Father's house, have fas-
tened their affections upon the low pleasures of the

DISCOURSE vir. 97

World, liave lost all claim to the title of sons, and
have forfeited by their rebellion the protection and
friendship of God ! That he should offer to such
beings the high destiny of becoming his sons is
an illustrious and affecting proof, that he is a God
ready to pardon, slow to anger, and of great kind-
ness.

Oh ! be touched with this, thou who art still a
stranger from the covenants of promise, having no
hope, and without God in the world ! Now imitate
the penitent Prodigal ; feel all his deep compunc-
tion and ingenuous sorrow ; and, in the spirit of
sincere and hearty repentance, say, " I will arise,
and go to my Father, and say unto him. Father, I
have sinned against Heaven and in thy sight, and am
no more worthy to be called thy son." And be as-
sured, if thou thus return with a broken heart and
a contrite spirit, humbled under a sense of guilt,
and reposing all thy hopes of pardon on the mercy of
God, through Jesus Christ, thou shalt be met with
forgiveness and reconciliation ; thou shalt be inves-
ted with the Divine love and favour ; thou shalt
become truly a Son of God, and be made a parta-
ker of the inheritance of the saints in light.

DISCOURSE VIII.

JOHN xiv. 1.

Let not your heart be troubled : ye believe in God,
believe also in 7ne*

From these words I propose, my brethren, at this
time to direct your thoughts to Jesus, " the Conso-
lation of Israel ;" and what an object of delightful
vision to the eye of faith is Jesus Christ ! In him
dwells all that is admirable in excellence, and at-
tractive in loveliness : for he is the " brightness of
the Father's glory, and the express image of his
person." They who saw him while on earth, " be-
held his glory, the glory as of the only begotten of
the Father, full of grace and truth." They who
shall see him in heaven, will behold him clothed in
ineffable splendor, " seated on the right hand of the
Majesty on high, swaying the sceptre of universal
empire, victorious over all his enemies, and dispen-
sing to his friends an immortality of life and peace
and joy. But we, my brethren, who yet " see
through a glass darkly," can only behold him as
delineated by the pencil of sacred history. The
Evangelists have given us his portrait. Though

DISCOURSE VIH. 99

faint, it is faithful : and the more minutely we ex-
amine the lineaments of our blessed Master, the
more shall we have to admire in them the beauti-
ful symmetry and grace of perfect moral excellence,
and the constant beaming forth of that Divine lustre
which irradiated him in whom " dwelt bodily all
the fulness of the Godhead." And if, while we
thus admire, we also believe and trust and love,
then shall " we all, with open face beholding as in
a glass the glory of the Lord, be changed into the
same image from glory to glory, even as by tlie
Spirit of the Lord." Then shall we be entitled to the
animating benediction of our Saviour, " Blessed are
they that have not seen and yet have believed." —
Thus to assimilate you to Jesus Christ, and thus to
revive and enliven your confidence in his promises,
I propose, my brethren, to direct your attention to
a very interesting scene of his life, which took place
on the night immediately preceding his crucifixion.
For several nights previous he had made the mount of
Olives, and especially the village of Bethany, which
was situated at its foot about two miles east of Je-
rusalem, his occasional retreat from the daily toils
and dangers of his ministry in the city. It was
there that he supped with his friend Lazarus, while
Martha served, and Mary anointed his feet wilh
spikenard " against the day of his burying." It
was there that Satan entered into the heart of Ju-
das, and led him to form, and soon to execute, the
diabolical purpose of betraying his Lord. It was
there that our Saviour disclosed to his disciples the

100 DISCOURSE nil.

immediate ))rospect of his sufferings and death. It
was thence that he sent Peter and John to Jerusa-
lem to nrake ready the last passover which he would
commemorate with his beloved flock. Thev obev-
ed his directions, and prepared the feast in a large
upper chamber, which had been furnished for this
purpose. In this room, retired from the gaze of the
multitude, and secure for a short season from their
violence, our Saviour engaged with his little band
of followers in a solemn and devout act of social
worship. They partook of the Paschal Supper in
strict obedience to the Jewish law, for thus it beho-
ved them to fulfd all righteousness. Here Jesus
taught his disciples the sweet grace of humility, by
checking their ambitious contest for superiority, and
still more forcibly by condescending himself to wash
their feet. Here, with much emotion, he predicted
the treachery of Judas. Here he exhorted his
disciples to mutual love. Here he foretold the fall
of Peter. Here he instituted that symbolical rite
of his religion which we still celebrate in grateful
remembrance of its Founder, and which " shews
forth his death until he come." Here, and on his
way to the garden of Gethsemane, whither he soon
resorted with his disciples, he consoled them with
many " great and precious promises," under the
dismaying prospect of soon losing their beloved
Lord and Master. At the same time, (that is, soon
after leaving Jerusalem, and probably near the
Mount of Olives,) " he lifted up his eyes to heaven"
and prayed, with all the ardour of paternal afiTcctipn,

DISCOURSE VIII. 101

for his disciples ; and not for them only, but for all
his followers — For us, my brethren, if we are among
that Ijappy number.

Such were some of the most striking incidents
which marked that interesting scene of our Sa-
viour's parting interview with his disciples. For,
alas ! soon after this, Judas betrayed him, and they
all fled. And now, how true and forcible does the
declaration of St. John appear ! " When Jesus
knew that his hour was come, that he should de-
part out of this world unto the Father, having loved
his own which were in the world, he loved them
unto the end." It was this affectionate regard of
Christ for his disciples which formed the most
conspicuous trait of the scene I have just been
describing. It was this which led him to utter the
words of our text : " Let not your hearts be troub-
led : ye believe in God, believe also in me." And
it is this, my brethren, to which I am anxious to
direct your earnest attention, by considering, first,
The sources of that anxiety which filled the hearts
of the Apostles ; and, secondly, The various conso-
lations which our Saviour afforded them.

I. Let us consider the sources of that anxiety
which filled the hearts of the Apostles. These
were various, and all calculated to overwhelm them
with grief and dismay.

During the paschal supper Jesus was " troubled
in spirit," and said, " Verily I say unto you, that
one of you shall betray nie. And they were ex-

102 DISCOURSE VIII.

ceeding sorrowful, and began every one of them to
say, Lord, is it I r" " They were exceeding sor-
rowful ;" trembling, no doubt, each one, at the
possibility of being abandoned of God, to the weak- •
ness of their own resolution, to the force of powerful
temptations, and thus to the dreadful guilt of trai-
torously delivering up their Lord to his enemies.
They were sorrowful thus to learn that their little
band contained so hardened and desperate a sinner.
What disgrace would it cast on their whole body !
How would the world scoff at their Divine Master ;
impiously questioning, on the one hand, his wisdom
in selecting for an intimate friend so base and
faithless a miscreant, and, on the other, the truth of
his Messiahship, thus to be betrayed by one who
had enjoyed the best opportunity of becoming ac-
quainted with his real character ! They were ex-
ceeding sorrowful at the pain which such treach-
ery would give to Jesus. They mingler! their grief
with his. To be betrayed by one on whom he had
conferred the dignity of an Apostle, to whom he had
entrusted the treasury of himself and flock, and
whom he had always treated with gracious conde-
scension and love ! How must such diabolical in-
gratitude have wrung the heart of the mild and
affectionate Jesus ! no doubt his countenance dis-
closed the emotions of his troubled spirit. The
disciples, sympathising with his affliction, " were
exceeding sorrowful."

Again ; Christ had told them that Satan had
desired to have them, that he might sift them as

tuscouRSE vm. 103

wheat. He even predicted their temporary defec-
tion in these words — " All ye shall be offended
because of me this night : for it is written, I will
smite the Shepherd and the sheep shall be scatter-
ed." This, and the certainty of Peter's disgraceful
denial of his Lord, no doubt filled them with sorrow.
True, they all vehemently protested that they would
rather die than deny their Master. But this very
vehemence was the ardour of perturbation and
anxiety. A moment's cool reflection would lead
them to distrust themselves, to tremble and to
grieve at the declaration of Christ.

Again ; the prospect of our Saviour's speedy and
ignominious death was to the disciples a source of
fearful dread and sorrow. He had assured them of
its certainty in the most explicit manner. They
could have no hope of his escape from this awful
and distressing scene. It was full in their view ;
and its very horror was enhanced by the obscurity
which yet hung over it, and by their ignorance
of its design and consequences. It was near
at hand, and they must soon feel its bitterness.
Gloomy, indeed, were their apprehensions, and
painful beyond description the emotions which
now filled the breasts of the Apostles. They were
about to lose the protection of an Almighty
Friend ; of one who commanded the wave, and it
was still ; who said, " Lazarus come forth," and
the dead burst the bars of the tomb ; who had un-
der his control all the powers of nature, and even
the malevolent passions of wicked men. Beneath

104 DISCOURSE VIII.

the covert of his wing they had always felt safe and
fearless. Left by him, a little flock, timid, forlorn,
as sheep without a shepherd, they were about to be
exposed to the scoffs and persecution of an insult-
ing world. Yea, even our Saviour had told them,
" the time cometh, that whosoever killeth you will
think that he doeth God service." Well might each
one exclaim, in the bitterness of his soul, " My
heart is sore pained within me : and the terrors of
death are fallen upon me. Fearfulness and trem-
bling are come upon me, and horror hath over-
whelmed me." Thus, also, in one hour were to be
blasted all their hopes of the establishment of the
Messiah's kingdom upon earth : for, in common
with their countrymen, they had entertained the
thought, even till this time, that the Messiah would
be a great temporal prince, the deliverer of their
nation, the restorer of its ancient splendor and do-
minion, and the monarch of the whole earth.
They were even looking forward (alas ! such was
their weak and wicked attachment to this world,)
to posts of authority and honour under Jesus Christ.
Even in the very chamber where the passover was
celebrated, " there was a strife among them, which
of them should be accounted the greatest." Jesus
rebuked their unhallowed contest, and afterwards
explained to them, more fully than he had ever done
before, the nature of his kingdom and the design of
his death. Still they were men ; and although
thus taugh the spirituality of that cause which they
had espoused, great must have been their surprise

DISCOURSE viir.

105

and disappointment at thus losing at* once all
hopes of what good men are too apt to covet, a
share of worldly rank and honour.

Further ; they were about to lose the immediate
instruction of their divine Teacher. How often
had they hung upon his lips, wlio spake as never
man spake ! How often had they admired the
dignity and majesty with which he spake ! How
often had they wondered at the gracious words
which proceeded out of his mouth, and felt aston-
ishment at his understanding and answers ! How
had all his precepts been recommended by their
purity ; his reasoning by its force ; his parables
by their aptness ; his reproofs by their mildness ;
his warnings by their solemnity ; his manner of
instruction by affability and condescension ; and
his whole eloquence by a beautiful and sublime
simplicity ! Let it be recollected that to them,
too, " it was given to understand the mysteries
of the kingdom." They were the babes, the igno-
rant and unlettered men, to whom were revealed
those sacred truths which are hid from the wise
and prudent. And if there is a sacred satisfaction
in having the eyes of the understanding purged
from that film which sin hath spread over them,
and opened to receive the pure and cheering
beams of Divine truth ; to look abroad upon the
moral world thus illuminated by the Light of Heav-
en, and observe its beautiful order and harmony ;
then did this satisfaction eminently belong to the
disciples of our Lord. How great, then, must have
14

106 DISCOURSE VIII.

been their^rief at the prospect of parting with him,
in whom were " hid all the treasures of wisdom
and knowledge !"

Again ; by the death of Christ his disciples
would lose the holy pleasure which they enjoyed
in contemplating a Pattern of perfect moral excel-
lence, and of loving him who exhibited it with a
pure and holy affection. Their hearts, indeed, had
remains of selfishness and sin ; but they had been
touched by Divine Grace. They knew what it
was to love Jesus for his intrinsic worth. They
saw in him the " glory as of the only begotten of
the Father, full of grace and truth ;" and although
their notions concerning his Divinity seem to have
been for the most part imperfect and obscure till
after his ascension, yet they saw the glimmerings
of this truth, and felt that profound veneration and
reverential love which it was calculated to inspire.
Indeed, in the very chapter from which our text is
taken, Jesus says to Philip, " He that hath seen me
hath seen the Father ; how sayest thou, then. Shew
us the Father ? Believest thou not that I am in the
Father and the Father in me ? The disciples, there-
fore, no doubt took a complacent delight — a delight
of the same kind with that which pervades the
breasts of the redeemed in heaven — in contemplat-
ing the spotless purity and excellence, the Divine
perfection and majesty, of our Saviour's character.
This object of their veneration and love was soon
to be removed from their sight, and in a way, too,
which seemed to them most awful and mysterious.

DISCOURSE VIII. 107

The Messiah, the expected Deliverer of his people,
the Desire of all nations — he who their scriptures
taught them was " the mighty God, the everlasting
Father, the Prince of Peace" — was about to be
delivered into the hands of wicked men, and to
suffer a most cruel and ignominious death. What
perplexity and doubt, what grief and dismay, what
fear and horror must have seized upon their minds !
Such was the disconsolate situation of the disciples
on the night immediately preceding the crucifixion
of their Lord. It called for all his compassion.
He was ready to afford it. He bound up their
broken hearts ; and this, too, at a time when his
own soul was agonizing at the prospect of his
approaching sufferings. Yes, my brethren, he neg-
lected his own sorrow, that he might sooth their's :
" having loved his own, he loved them unto the
end."

n. This brings me to the second head of my
discourse, which is to exhibit the various consola-
tions that our Saviour afforded his disciples. " Let
not your heart be troubled : ye believe in God,
believe also in me." Confidence in himself — in
his power, his wisdom and his goodness — even
that same implicit trust which they reposed in God,
he proposes to them as the only sure foundation of
peace to their distracted souls. To convince them
of his title to this confidence, and to encourage
them to its cordial and unreserved exercise, he
gives them " exceeding great and precious promi-

108 DISCOURSE VIII.

ses,"and unfolds to them the nature of his kingdom,
and the design and consequences of his death.
Let us attend to these topics more particularly.
He encourages them under the prospect of per-
sonal suffering, by shewing them, that in this they
will but share the fate of their Master, and " suffer
for righteousness sake." " If they have persecuted
me, they will also persecute you. If ye were of
the world, the world would love his own ; but be-
cause ye are not of the world, but I have chosen
you out of the world, therefore the world hateth
you." " In the world ye shall have tribulation :
but be of good cheer; I have overcome the world."
Clad, therefore, for the conflict, with the armour of
conscious rectitude, they might fearlessly follow,
even to death, the great Captain of their salvation,
who was to be made " perfect through suffering,"
and to obtain a complete victory over all his ene-
mies — " spoiling principalities and powers, making
a shew of them openly, and triumphing over them."
Fully able, therefore, would he be to afford them
his continual protection and support. And this he
promised them — " I will not leave you comfortless ;
I will come to you." " 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." With God, therefore, and his Son occupying
their hearts, truly the disciples had need to fear no
evil. Go forth, then, ye little flock ! " For I am
persuaded, that neither death, nor life, nor angels,
nor principalities, nor powers, nor things present.

DISCOURSE VIII. 109

nor things to come ; nor height, nor depth, nor any
other creature, shall be able to separate you from the
love of God, which is in Christ Jesus your Lord."
" Fear not, thou worm Jacob, and ye men of Israel ;
I will keep thee, saith the Lord, and thy Redeemer,
the Holy One of Israel." " The Lord is with you,
as a mighty terrible one ; therefore your persecu-
tors shall tremble, and they shall not prevail ; they
shall be greatly ashamed, for they shall not pros-
per ; their everlasting confusion shall never be for-
gotten."

Besides, our Saviour taught his disciples, that
these very afflictions which they dreaded would
serve to purify them ; that their trials would wean
their affections from this world, and " work out for
them a far more exceeding and eternal weight of
glory." " I am the true vine, and my Father is the
husbandman. Every branch in me that bcareth
not fruit, he taketh away : and every branch that
beareth fruit, he purgeth it, that it may bring forth
more fruit."

Again ; Christ promised the Apostles, that they
should be invested with the power of working mir-
acles, even greater than those which he wrought,
and that " whatsoever they should ask in his name,
that would he do, that the Father might be glorified
in the Son." With these divine resources — calcu-
lated, on the one hand, to command in some good
degree the respect and dread of their enemies, and,
on the other, to inspire the disciples with confidence
in that God who heareth prayer, and furnishes grace

110 DISCOURSE VIII.

and strength equal to the day of trial — they had
good reason to banish all fear and despondency
from their minds.

Further ; they were assured by Christ, that after
his departure he would send unto them, from the
Father, another Comforter, even the Holy Ghost,
the Spirit of Truth. This Divine Agent, they were
taught, would supply the bodily presence of their
Lord. He would testify of Christ : he would teach
them all things, and bring all things to their re-
membrance. He would give them " a mouth and
wisdom, which all their adversaries should not be
able to gainsay or resist." He would fortify them
against the trials to which they might be exposed.
He would inspire them with hope and peace in
believing, and cheer them all their way through
this thorny world, to those peaceful mansions
" where the wicked cease from troubling, and the
weary are at rest."

Again ; our Saviour took special care to convince
the disciples, that his death was voluntary, and in
strict accordance with the purposes of God — and
to unfold to them, in some degree, its design and
consequences. Thus he endeavoured to do away,
in their minds, the " offence of his cross." *' I
came forth from the Father, and am come into the
world : again I leave the world, and go to the
Father." " Truly the Son of man goeth as it was
determined." " Greater love hath no man than
this, that a man lay down his life for his friends."
<' Nevertheless, I tell you the truth ; it is expedient

DISCOURSE VIII. Ill

for you that I go away." " In my Father's house
are many mansions : if it were not so, I would have
told you. I go to prepare a place for you : and if
I go and prepare a place for you, I will come again
and receive you unto myself; that where I am,
there ye may be also." " Because I live, ye shall
live also."

Thus did he with the most assiduous condescen-
sion, dispel the perplexity of their minds. Thus
did he pierce the cloud of portentous obscurity
which overshaded the mount of crucifixion, and
through its parted gloom reveal to the eye of Faith
the bright regions of immortal bliss.

Such were the consolations which our Saviour
afforded his disciples in the hour of anguish. Yes,
said he, with lips breathing comfort most tender
and soothing — " These things I have spoken unto
you, that in me ye might have peace. In the world
ye shall have tribulation : but be of good cheer ; I
have overcome the world." " Peace I leave with
you — my peace I give unto you ; not as the world
giveth, give I unto you. Let not your heart be
troubled, neither let it be afraid."

Thus, my Christian brethren, I have exhibited
to you, though in a very imperfect manner, a most
endearing trait of our Saviour's character, which
shone forth so conspicuously on the night imme
diately preceding his crucifixion. You have seen
pourtrayed the affectionate regard of Christ for his
disciples in the cheering nature of the consolations
which he afforded them. Mark, I pray you, these

112 DISCOURSE VIII.

things. " Set your hearts unto all the words which
I testify among you this day : for it is not a vain
thing for you, because it is your life." This com-
passionate Saviour still lives. " Ye have a great
High Priest that is passed into the heavens — Jesus
the Son of God." " He can be touched with the
feeling of your infirmities : for he was in all points
tempted like as ye are, yet without sin." " He is
able to save them to the uttermost that come unto
God by him, seeing he ever liveth to make inter-
cession for them." Never, then, let your heart be
troubled, neither let it be afraid. Never : — not
under the pressure of your past guilt : " Christ hath
redeemed you to God by his blood :" — not when
beset with temptation : " he is able to succour them
that are tempted :" — not when called to great trials
of affliction : rejoice the rather, " inasmuch as ye
are partakers of Christ's sufferings; that when his
glory shall be revealed, ye may be glad also with
exceeding joy :" — not on the bed of death : he
" became obedient unto death, even the death of
the cross ;" that " he might destroy him that had
the power of death ; that is, the devil ; and deliver
them, who, through fear of death, were all their
life-time subject to bondage." When you pass
through the last scene of suffering, fear no evil. —
" The Lord shall be with you, his rod and his staff
shall comfort you." The hope of soon being with
Christ, and of seeing him as he is, shall be to you
" as an anchor to the soul, both sure and stedfast."
" Never, then, let your heart be troubled, neither

DISCOURSE VIII. 113

let it be afraid ;" " for all things are yours : wheth-
er life or death, or things present or things to come :
all are yours ; and ye are Christ's ; and Christ is
God's."

Such, my brethren, are the strong consolations
which the Saviour now affords to all who put their
trust in him. And does he afford them, as he once
did, to fortify his disciples against insult and perse-
cution — against imprisonment and death ? Are they
now necessarv to cheer the heart of the Christian at
midnight, in his dungeon, that he may sing praises
to his God ; to make serene the soul of the martyr,
that, when stoned to death, he may calmly resign
his spirit to Jesus, and pray for his very murderers r

No, my brethren : " the lines have fallen to us in
pleasant places ; we enjoy a goodly heritage." Our
religion has not now to dread the dungeon or the
stake. The little Galilean band has become a
mighty people. Christianity is honourable in the
fiarth. Its present triumphs are astonishing. It has
swayed momentous decisions, regarding its dearest
interests, in the legislative halls of the most power-
ful European nation. " Kings have become its
nursing-fathers, and queens its nursing-mothers." —
The day is already dawning when Jesus shall take
to himself his great power ; " and the kingdom, and
dominion, and the greatness of the kingdom, under
the whole heaven, shall be given to the people of
the saints of the Most High."

Few and insignificant, then, my brethren, are
your trials when compared with those of the Apos-

114 DISCOURSE viii.

ties. And yet you have consolations strong as
their's. Who hath thus made you to differ ? Who
is it that thus requires, as the test of your obedienOe,
not that you should lay down your life for his sake,
but that you cherish his graces in your hearts ; that
you adorn his doctrines by your life ; that you keep
yourselves " unspotted from the world ;" that you
act with faithful and zealous industry in dispensing
the benefits of his Gospel to " all who are ready to
perish" — to your families, your friends, your neigh-
bours, your country, and the world ? Who calls you
to this delightful service ? Who promises you, as
the reward of it, " a crown of glory that fadeth not
away ?" Who has provided for you, in all the trials
and difficulties you may have to encounter, the
most abundant consolation and support ? It is Jesus
Christ — still the affectionate Saviour — still loving
his own even unto the end. To him, then, render
the entire homage of your hearts. Let your obedi-
ence to his precepts, and your attachment to his
cause, be the proof of your love and gratitude. So
shall he guide you safely through the pilgrimage of
this world, to the holy city above. There shall he
" feed you, and shall lead you unto the living foun-
tains of waters, and God shall wipe away all tears
from your eyes."

^^jjjjpJJ^'^'discourse IX.

coLoss. iii. 23.

^nc? whatsoever ye doj do it hea/rtily as to the Lord,
and not unto men.

A VERY considerable restraint is imposed upon
the conduct of men by a regard to their own safety
and convenience in this world. Not a few feel with-
in their breasts the ragings of lust, envy, avarice,
ambition, malice, revenge, or rapine ; and would
delight to gratify these passions in their full scope,
were they not deterred from it by the dread of lo-
sing property, reputation, or life. Some who are
called by the world " very good and very honest
men ;" who are kind, industrious, benevolent, and
honourable ; who pass gently through life, enjoying
a full share of respect and confidence ; even some
of these are all the while playing a part — mere hyp-
ocrites, who fear not God, nor regard man, except
so far as is agreeable to their own private interest.

Nay, my hearers ! this sad degeneracy of human
nature does not stop here ; for it is found even
among Christians : and the most pious are some-
times actuated by motives which they would blush

lit) DISCOURSE IX.

to acknowledge before llie world. So true it is,
that all morality is defective without piety toward
God ; and that a fair external decorum may exist,
as the Pharisaical righteousness of old, beautiful
perhaps to the eye, but, like a whited sepulchre,
concealing a mass of death and putrefaction. The
fact is, there is no right conduct ; none that is ac-
ceptable in the sight of God ; none that is worthy
of our confidence and love, but what proceeds from
a heart renewed and sanctified by the Holy Spirit.
And so long as we direct our intercourse among our
fellow- men merely by what are called the rules of
common honesty and morality ; so long as we keep
out of view our allegiance to the dread Sovereign of
the universe, in the most minute concerns and
duties of life ; so long, in fine, as we remain unre-
newed in the temper of our minds, and neglect to
act from a principle of love to God, and to the
souls of those around us ; so long, let our external
deportment be what it may, we are building our
hopes of safety upon the sand, and have reason to
fear lest we meet with final and irremediable des-
truction. These solemn truths are every where
inculcated in Scripture ; but in no part of it more
explicitly and forcibly than in our text : " What-
soever ye do, do it heartily as to the Lord, and not
unto men." While we attempt to discover the true
import of this command, may the Spirit of Truth
enable us to examine ourselves most faithfully, to
see whether we do indeed recognise its authority,
and conform our conduct to its holy requisitions I

DISCOURSE IX. 117

1 propose to consider very briefly, 1st the circum-
stances under which the words of the text were
written, and the character of those to whom they
were addressed : 2dly, to examine the nature of the
command which they contain ; and 3dly, The ex-
tent of this command.

I. Let us consider the circumstances under which
the text was written, and the character of those to
whom it was addressed. — St. Paul was visited, near
the close of his first confinement at Rome, by
Ephaphras, a member of the church planted at
Colosse. From him the Apostle learned the condi-
tion of the Christians in that large and flourishing
city. They had, most probably, received the rudi-
ments of the religion of Jesus from Paul himself,
and were converted by his preaching, to the faith.
He felt, no doubt, a lively interest in their welfare.
He saw them like a handful of corn upon the top of
the mountains ; a weak and defenceless band in
the midst of a vast pagan people. To animate and
encourage them in their Christian course, and to
guard them against falling into error and temptation,
he sends them the Epistle from which the text is
taken. In drawing it to a close, he is mindful to
enjoin upon them the importance of a strict atten-
tion to all the duties which they owed to their fel-
low-men : for he well knew that the religion
which he taught was a religion of kindness and
love, serving not only to prepare men for the future
world : but also in this, enablins: them to adorn

118 DISCOURSE IX.

their several stations and conditions in life with the
graces of an honest, upright, and benevolent de-
meanour. In this advice he did not overlook the
lowest of his fellow Christians. " Servants," says
he, " obey in all things your masters according to
the flesh ; not with eye-service, as men pleas-
ers, but in singleness of heart, fearing God : and
whatsoever ye do, do it heartily as to the Lord, and
not unto men, knowing that of the Lord ye shall
receive the reward of the inheritance ; for ye serve
the Lord Christ." The persons thus addressed were
slaves ; subject, no doubt, some of them to the
tyranny of austere and cruel masters. Their occu-
pation was of the most servile kind, yet the Apostle
is careful to teach them, that it is not enough to reg-
ulate their conduct by the common rules of honesty
and prudence. Whatsoever they do they must do
it heartily, as to the Lord, and not unto men.

II. I proceed to examine the nature of the com-
mand in our text.

In order the better to understand its true import,
let us consider, first, what it forbids ; and, secondly,
what it enjoins.

It forbids us in general to do any thing as unto
men ; that is, to act under any circumstances, with
a mere regard to any influence of our fellow-men
upon our safety or happiness. They can aff'ect our
temporal welfare in a thousand diff'erent ways :
they can aid us by their friendship : they can injure
us by their hatred : they can build up our worldly

DISCOURSE IX. 119

fortune by all the arts of patronage and support :
they can load us with caresses in private life, and
crown our reputation with honour. They can tram-
ple us also under foot, and can consign us to poverty
and shame. How hard is it, my brethren, to resist
such mighty influences ; to rise superior to the fear
or favour of man ; to acquire that Christian heroism
and independence of character which will enable
us to abandon, as mercenary and sinful, all motives
of conduct terminating in a mere regard to our
earthly comfort and security !

But let us consider, a little more particularly,
what these motives are which our text forbids.

1. It forbids, as a sinful motive of conduct, a
regard to mere reciprocity of interest. — One act of
kindness, according to the maxims of the world,
deserves a return of favour. What think you, my
brethren, is the extent of this principle ? How many
make it their sole rule of intercourse with their fel-
low-men ! How few are free from its influence I
How many kind words and actions, adorned with the
shew of disinterested love and affection, are dealt
out, like the goods of traffic, on the mere score of
barter ! An equivalent must be paid for them^ —
— good measure too, pressed down, and shaken to-
gether, and running over.

But how different a lesson of conduct did our
Saviour enjoin upon his followers ! Hear his own
words — " Give to him that asketh thee ; and from
him that would borrow of thee, turn not thou away.
Ye have heard that it hath been said. Thou shalt

120

DISCOURSE IX.

love thy neighbour, and hate thine enemy : but I
say unto you, Love your enemies; bless them that
curse you ; do good to them that hate you, and
pray for them which despitefully use you and per-
secute you ; that ye may be the children of your
Father which is in heaven : for he maketh his sun
to rise on the evil and on the good, and sendeth rain
on the just and on the unjust. For if ye love them
which love you, what reward have ye ? Do not
even the publicans the same ? And if ye salute
your brethren only, what do ye more than others ?
Do not even the publicans so ? Be ye therefore
perfect, even as your Father which is in heaven is
perfect."

2. Our text forbids, as a sinful motive of action,
a mere regard to the reputation which our good
conduct may procure us in the world. — There is a
homage which vice pays to virtue. There is a fore-
sight which calculates, on the mere principles of
loss and gain, that apparent honesty is the best pol-
icy. There is a prudence which is wise enough to
cover the vilest passions of the breast with the sem-
blance of virtue. There is a vanity which delights
in the esteem of the good, and is willing to enjoy
the reputation of moral worth, by preserving a fair
outside. Indeed, it is to be feared, that many of
those whom we call moral men — nay, that some
who are deemed pious — maintain such appearances
simply from a regard to their character. They
know that public opinion is in favour of an honest
and Christian demeanour: and they keep within

DISCOURSE 1\. 121

the bounds of decency, or they affect activity in do-
ing good, from a simple regard to their own private
interest, and to enjoy the honour with which virtue
is always adorned among the wise and good.

But here, again, listen to the words of our Saviour :
the precept was given in reference to a particular
class of external duties, but its spirit applies equally
to all. " Take heed, that ye do not your alms
before men, to be seen of them ; otherwise ye have
no reward of your Father which is in heaven."

3. Our text forbids, as a sinful motive of conduct,
a mere regard to any evil which our fellow-men
may inflict upon us. — The dread of human laws
imposes no inconsiderable restraint upon the most
abandoned. The jail and the gibbet are arrayed
with terrors, which it is hard for those who are in-
fluenced by no principle of honesty or honor to
resist. But, alas ! it is not only among the dregs
of human society that we find men governed by
this servile spirit of fear : its operations are more
extensive than one would at first imagine. The
dread of shame or disgrace is felt by all ranks of
men, and produces no inconsiderable share of that
external decorum which we observe in the world.
In proof of this, let us look, my hearers, into our own
hearts. How often do we ask ourselves the question
— " What will be thought and said of this or that
course of conduct ? Conscience and duty impel
me to it ; but if I pursue it, shall I not be injured
in my property, reputation, or life ?" On the other
hand, how often does inclination prompt to sin,

122 DISCOURSE lA.

while nothing deters from the commission of it but
the fear of man ! " Public opinion will in this be
against me : on the whole, I shall lose even in my
worldly interest by yielding to the suggestions of
my sinful heart. I will choose the least of two
evils, and abstain from the appearance of crime,
that J may avoid disgrace or punishment." Such
motives, whatever shape they may assume, howev-
er subtle and refined may be their workings in the
human breast, are denounced in our text as unwor-
thy and sinful. Nor is the conduct that proceeds
from them at all acceptable in the sight of God,
how much soever it may appear like obedience to
his will.

I have thus considered three classes of motives
which are forbidden in our text — a mere regard to
reciprocity of interest, to the reputation of good
conduct in the world, or to any evil which our fel-
low-men may inflict upon us.

Let us now consider what the text enjoins as the
only proper motive of conduct : " Whatsoever ye
do, do it heartily as to the Lord." — It cannot be
denied that God, as our Creator, our preserver, our
constant Benefactor, and our rightful Sovereign, has
a claim upon our perpetual allegiance and service.
We are his property, and shall he not do what he
pleases with his own ? We are his children, and
shall we not render him a filial respect and obedi-
ence ? W^e are his subjects, and shall we not sub-
mit to the wholesome laws of his empire ? Now
he requires us to love him with our whole soul

DISCOURSE IX. 123

and strength and mind, and that whether we eat or
drink, or whatever we do, we should do all to his
glory. It is true, we cannot be constantly engaged
in immediate acts of devotion to God. Our pres-
ent state of being does not permit this, nor is it
required by our holy religion. We have much to
do with our fellow-men in the various relations of
life. We must have food and raiment. Domestic
cares devolve upon the father of a family, and civil
duties upon the magistrates and rulers of the land.
But our text teaches, that all these pursuits must
be sanctified by a spirit of love to God, and of
obedience to his will ; because, by thus perfor-
ming the duties of life, we keep constantly in
view our allegiance to our Maker and his do-
minion over us : because, by thus performing
them, we imitate the example of Him who is set
forth as a pattern to all believers, and whose chief
object was to do the will of him that sent him ;
because, by thus performing them, we are volunta-
rily and cheerfully subservient, in some humble
degree, to the wise designs of Providence, in rela-
tion to the government and economy of this world ;
because, by thus performing them, we purify and
ennoble every motive of conduct, are guarded
against what is vile and selfish and sinful, and be-
come meet for that future world of bliss, the delight
of whose inhabitants is to do the will of God ; in
fine, because by thus performing the duties of life,
we let our light so shine beforo men, that others,

124 DISCOURSE IX.

seeing our good works, may glorify our Father who
is in heaven. Thus to act is to do all things hear-
tily as to the Lord.

III. Let us consider, thirdly, the extent of the
command in our text : " Whatsoever ye do, do it
heartily as to the Lord, and not unto men." —
Most men are willing to acknowledge a general
obligation of obedience to the will of God. —
They professedly recognize him as the Sovereign
of the Universe ; as the Controller, by his provi-
dence, of this lower world •, as the final Judge
of their conduct ; and as that Being whom they
ought, in some way or other, to serve. But,
alas ! they honour him with their lips, while
their hearts are far from him. Proclaim in their
hearing the injunction of Scripture, " Whether ye
eat or drink, or whatever ye do, do all to the glory
of God," and they call it a hard saying, and com-
plain of its Author as an austere master. But
surely, if God has a right to any of our services, he
has a right to them all. If we are bound to act from
a principle of love and obedience to him in the
more important concerns of life, we are equally
bound to do so in those of less moment. The com
mand of the text, therefore, applies to every event
and circumstance of our lives. In all, in each of
these events, however minute and trifling, we are
required to act, either with a direct reference to
God, enabling us to realize his immediate presence.

DISCOURSE IX. 125

his lawful authority over us, and the constant claim
which he has to our cheerful and grateful obedience ;
or, at least, with a prevailing temper of mind to
exhibit and prove the existence of such principles
in the breast.

Having thus attempted to unfold the meaning of
the text, let us attend to a few reflections by way
of improvement.

In the first place, let no one complain of the in-
junction of our text, that it is too austere, that it
lays too great a restraint on human motives and
conduct, that an obedience to it would rob this life
of all interest and importance, and that its strictness
makes no allowance for the frailties and imperfec-
tions of our nature. I say, let no one thus complain
who considers the condition of those persons, to
whom the command — " Whatsoever ye do, do it
heartily as to the Lord, and not unto men" — was
originally addressed. Think of the slaves at Co-
losse — poor, degraded, abject — deprived of what we
deem the greatest of all earthly blessings, Liberty —
condemned to a perpetual, irksome bondage — and
subject, no doubt, some of them, to the iron rule of
a cruel master. They are taught by the Apostle,
that it is not enough to regulate their conduct by
the wary principles of mere prudence ; that some-
thing more is necessary than common morality and
honesty ; that God requires of them, because they
are his servants, a strict obedience to their earthly

126

DISCOURSE IX.

masters, and a performance of whatever Ihey do,
however irksome or servile, from a principle of love
to God and conformity to his will.

Now was all this required of the poor slaves at
Colosse, and shall we hope to excuse ourselves from
this injunction ; — we who enjoy so many privileges ;
we who breathe the air of freedom, who taste the
comforts of domestic and social life, who have ac-
cess to a thousand sources of enjoyment, and of
intellectual and religious improvement ? Alas !
such is the depravity of man, if God load him with
kindness, he becomes the more ungrateful, and
complains of that as a hard service which requires
of him to act from a principle of love and obedience
to his greatest Benefactor. But this service is not
a hard one. My brethren, let us appeal to our own
consciences. Which is the hardest service ? to
serve God or Mammon ? — to do whatever we do,
as unto men ; to act from a regard to the short-
lived influence of our fellow-men upon our safety or
happiness ; to seek the gratification of low and sen-
sual appetites, the acquisition of perishable riches,
or the enjoyment of a reputation which in a few
years will sleep with our dust in the tomb ? — or to
live as becomes rational and immortal beings; to
love and serve in all our conduct that infinite Spirit
who sheds down, even in this world, upon the meek
and lowly followers of his Son, a peace which pas-
seth understanding, and who opens to their view
beyond the grave the prospect of perfect and unfa-

DISCOURSE rx. 127

ding bliss ? I repeat it ; let conscience answer
whether it is indeed a hard service to do all things
heartily as to the Lord.

In the second place, The subject holds forth an
awful admonition to such as hope finally to be ac-
cepted of Godj because they have in this life never
swerved from the strictest principles of an honest
and decent morality. How many, it is to be feared,
go down to Ihe grave relying on this broken reed
for support ! If such be the case of any of you, my
hearers, I pray you, compare your motives of con-
duct with the command of the text : " Whatsoever
ye do, do it heartily, as to the Lord, and not unto
men." The nature and extent of this precept has
been explained, and its authority and reasonable-
ness established. It has been given us as a rule of
conduct by that holy and dread Being, at whose bar
we must all one day appear, to render an account of
the deeds done in the body. Have we complied, do
we comply, with its reasonable injunctions ? If not,
where shall we look for safety ? To what covert
shall we resort from the storm of Divine Justice, in
that day of awful retribution, when " the heavens
being on fire shall be dissolved, and the elements
shall melt with fervent heat ;" when " the Son of
man shall come in his glory, and all the holy angels
with him ; when he shall sit on the throne of his
glory, and before him shall be gathered all nations :
and he shall separate them one from another, as a
shepherd divideth his sheep from the goats ?" What,

128 DISCOURSE IX.

then, will be our condition ; what will be our plea,
when the books are opened, and judgment passed
upon all according to their works ? Shall we dare
to plead a strict obedience to that Law of God,
which commands us, in the words of the text, " to
do whatsoever we do heartily, as to the Lord, and
not unto men ?" Or shall we not have to Confess,
that much of our conduct, perhaps in some instan-
ces all, has proceeded from a selfish and sinful re-
gard to the mere favour of man ? Where, then, will
be the refuge of the mere moralist ; of him who
has neglected to love and serve his God : of him
who, trusting in his own righteousness, has depised
that Saviour whose blood alone can redeem us
from the curse of the law, and deliver us from a
doom only as horrible as the guilt of those who
deserve it ?

Finally, Forget not, my Christian brethren, the
slaves of Colosse, nor the precept given them by the
Apostle. Compare your condition with theirs, and
let every principle of gratitude awaken your love
and obedience to God. You are not called to en-
dure the trials and sufferings which every where
awaited the primitive disciples of Christ. Many
a thorn which made them bleed and suffer is remo-
ved from your path toward heaven. " I beseech
you, therefore, brethren, by the mercies of God,
that ye present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable ser-
vice. And be ye not conformed to this world, but

DISCOURSE IX. 129

be ye transformed by the renewing of your mind,
that ye may prove what is that good, and accepta-
ble, and perfect will of God." And remember, for
your consolation and encouragement, that " of the
Lord ye shall receive the reward of the inheritance ;
for ye serve the Lord Christ."

DISCOURSE X.

JOHN V. 39.

Search the Scriptures ; for in thern ye think ye have
eternal life : and they are they which testify of me.

This command was originally given to the Jews
by our Saviour. His object was to convince them
that he was the true Messiah, by an appeal to their
own sacred writings. And had this stubborn and
unbelieving people obeyed this injunction in its
true import ; had they read with candour what was
written in their Scriptures respecting Christ ; had
they, in doing this, felt the spirit of their monarch
David, when he prayed, " Open thou mine eyes,
that I may behold wondrous things out of thy law,"
then would many have been ready to say, with
Philip, " We have found him of whom Moses, in
the law, and the prophets did write ; Jesus of Naz-
areth the son of Joseph." Then would many have
resorted unto him as the true Messiah, and believed
on him to the saving of their souls. But, alas !
" that people's heart was waxen gross, and their
eyes they had closed, lest at any time they should
see with their eyes, and hear with their ears, and

DISCOURSE X. 131

should understand with their hearts, and should be
converted." A few were open to conviction ; but
we have reason to fear that most of those who listen-
ed to our Saviour's instruction, and, perhaps, of
those who heard the solemn injunction in our text,
resisted unto the last the influence of Divine truth.
Their doom has been fixed by God ; — we will not
judge them. Let us, rather, my hearers, consider
how much greater light we enjoy, and, of course,
how much more aggravated will be our condemna-
tion, if we close our eyes against that truth which
is able to make us wise, through faith, unto salva-
tion. We possess in our own language the word
of God. Beside the Law and the Prophets, we
have an additional Record, full of Divine instruc-
tion, and calculated to persuade every candid and
sober mind of the truth and importance of the
Christian Religion. The evidence, now, of Christ's
Messiahship, and of the truth of what he taught,
is overwhelming. It beams from every page of the
New Testament, and extorted the confession of a
celebrated infidel, that if Socrates, one of the most
irreproachable of the heathen sages, died like a
philosopher, Jesus Christ died like a God. Indeed,
the conscience of every one who has been at the
pains to peruse carefully what the Evangelists have
recorded of our Saviour, bears witness that he was
Divine, and that he is the only Refuge for our lost
and ruined world. Let us apply, then, to ourselves
the precept in our text, feeling that this day Jesus
Christ, in fact, says to each one of us, " Search the

132 DISCOURSE X.

Scriptures ; for in them ye think ye have eternal
life, and they are they which testify of me."

In further directing your attention to these words,
I propose, first, to consider the importance of search-
ing the Scriptures ; and, secondly, with what spirit
this search should be adopted.

I. The importance of searching the Scriptures is
manifest from two considerations. It is the only
way to acquire a correct knowledge of what con-
cerns the welfare of our immortal souls. — The
habitual performance of this duty is absolutely ne-
cessary to the Christian's growth in grace. — Let us
notice each of these particulars.

1. Searching the Scriptures is the only way to
acquire a correct knowledge of what concerns our
immortal souls. — Think, for a moment, my breth-
ren, of the condition of those who are destitute of
the word of God. Cast your eyes upon those who
inhabit the distant islands of the sea, or roam in
the wilds of the Western world, or dwell in the
pagan regions of the East. Select from among
them the most enlightened of their wise men.
Place him alongside of some little child of this
congregation, who has been taught the first elements
of the oracles of God. Let them converse together
on moral and religious subjects. Let them speak
of that great Being who made the heavens and the
earth, who breathed into our nostrils the breath of
life, who is the Father of our immortal spirits, the
observer of all our conduct, and at whose bar we

DISCOURSE X. 133

must one day appear to give an account for all the
deeds which we have done here in the body.
Which of the two, think you, would speak most
worthily and correctly of God ? The pagan philos-
opher would have reason to blush at his ignorance,
and to acknowledge himself capable of being taught
the most sublime and important truths, even " out
of the mouth of babes and sucklings." — My breth-
ren, we should be as ignorant as the Pagan, had
we never listened to the instructions of the Bible.
Our minds, like his, would be covered with gross
darkness in regard to all moral subjects. Do
you require proof of this ? It is furnished by every
page of history ; and by all we know of the religious
knowledge of the wisest nations of heathen antiqui-
ty. They who have carefully read the most inge-
nious writings of pagan philosophy will assure you,
that their notions of God, of virtue, and of a future
state, are miserably low and erroneous. True,
they had some glimmerings of the truth ; but these
were few and feeble, and all of them were reflected
from the Jewish Scriptures, or from the instructions
given by God to the patriarchs of old, and transmit-
ted through tradition.

But we need not resort to the experience of ages
to establish the position that our knowledge of
Divine truth must be derived from the word of
God. Let us examine our own minds. Whence
did we derive our acquaintance with religious truth .''
Surely it was not !)orn with us. We have acquired

134 DISCOURSE X.

it according as our mental powei-s have gradually
strengthened and become capable of receiving it.
Did we, then, originate it by our own powers of
thought ? How, for instance, did we obtain the
knowledge of a God ? By considering without any
instruction the works of his hands which surround
us ? Did these lead our minds to the great Maker of
all things with no help from others, from our parents
and instructors ? Alas ! so far from seeing God in
the various displays of his goodness in the heavens
and in the earth, how did our youthful minds start
back from this serious subject when it was proposed
to us ; and how difficult was it, after all, to teach
us to form any just conception of the great Jehovah 1
No, my brethren ; if we look back upon the history
of our own minds, we shall see that we are indebted
to instruction for all that we know of God and a
future state, and that this instruction was grounded
upon the holy word of God. If, then, to know that
dread Being, whose law denounces the most severe
penalty against us, because we are sinners ; if to
learn the real state of our moral condition, and on
what our eternal safety depends ; if to hear of that
Divine Saviour who poured out his blood on the
Cross, that he might save all who put their trust in
him ; if to be taught that there is a Holy Spirit,
whose influences can change our corrupt and rebel-
lious hearts, and prepare us for a world of purity
and peace ; if to have set before us the awful real-
ities of death, judgment and eternity ; — if these arc

DISCOURSE X. 135

solemn and momentous truths, in which we are all
most deeply interested, then it is important to
search the sacred Scriptures in which they are
contained ; and, if we neglect to do this, we rush
blindfold to perdition.

2. The habitual reading of the sacred Scriptures
is absolutely necessary to the Christian's growth in
grace. — This is evident, first, from the nature of re-
generation. The Holy Spirit is indeed the propel
and efficient cause of this great moral change in the
hearts of sinners. But he acts through the instru-
mentality of means. And what are these means ?
Let the Scriptures answer. St. Paul, in writing
to the Corinthians, says, " For though ye have
ten thousand instructors in Christ, yet have ye not
many fathers : for in Christ Jesus I have begot-
ten you through the Gospel." St. James says,
" Of his own will begat he us with the word of
truth, that we should be a kind of first-fruits of his
creatures." St. Peter says, " Being born again, not
of corruptible seed, but of incorruptible, by the
word of God, which liveth and abideth for ever."
Divine truth, then — even that truth to which we
can every day have access in the pages of Holy
Writ — is the instrument which the Spirit of God
uses in renovating the depraved heart. Now, my
Christian friends, will you neglect the perusal of
that sacred truth, to which, under God, you are
indebted for the hope you may venture to entertain
of being born of God ? Shall that word, whose
efifulgence first shone in the dark places of your

]3G DISCOURSE X.

understanding, no longer be necessary as " a lamp
to your feet and a light to your path, to guide you
in the way everlasting ?" If you neglect daily and
prayerfully to peruse the oracles of God, you will
soon learn by sad experience, that the fervour of
your first love will decline ; clouds and darkness
will obscure your spiritual day ; and, " if the light
that is in you become darkness, how great will be
that darkness !"

That the habitual reading of the sacred Scrip-
ture is absolutely necessary to the Christian's growth
in grace, is evident from the express declarations
and commands of Scripture. Hear what our Sav-
iour says : " It is the Spirit that quickeneth ; the
flesh profiteth nothing : The words that I speak
unto you, they are spirit and they are life." In the
last very affectionate interview which he had with
his disciples, he thus said, " Now ye are clean
through the word which I have spoken unto you."
And in the memorable prayer which he offered up
soon after, is this petition addressed to his heavenly
Father, " Sanctify them through thy truth — thy
word is truth." The early converts to Christianity
were urged by Saint Peter, " as new-born babes,
to desire the sincere milk of the word ;" and for
what purpose ? — that they might grow thereby."
We have also this precept, " Let the word of Christ
dwell in you richly in all wisdom :" and, to sum up
all, the express declaration of an Apostle, that " all
Scripture is given by inspiration of God, and is
profitable for doctrine, for reproof, for correction.

DISCOURSE X. 137

ior iastruclion in righteousness ; that the man of
God may be perfect, thoroughly furnished unto all
good works."

II. Under my second general head, I proposed to
consider with what spirit it becomes us to search
the Scriptures.

1. First, we should be fully persuaded that they
are indeed the word of God, and that in them he as
truly addresses us, as if we heard his voice speaking
to us from heaven. — No one need want proof of the
divinity of the Bible, who lives in this Christian
land. The evidences of its inspiration are com-
plete and overwhelming, and within the reach of
even the most illiterate who will be at the pains to
read them. Pious and ingenious writers have com-
prised these evidences in a small compass, and ren-
dered them accessible to all.

And here I cannot but entreat parents to consider,
how important it is that those children, whom God
has committed to their care, should be early in-
structed in some of the most easy and familiar
proofs of the truth of our holy religion. This will
be the surest guard, under the blessing of God,
against the attacks of infidelity with which they
may meet in their riper years. It will inspire them,
especially such as are curious to inquire into the
reason of things, with a sober and permanent rev-
erence for the word of God, and will convince them
how great must be the depravity, even of their
youthful hearts, in resisting that truth which comes

138 DISCOURSE X.

80 forcibly recommended to their understanding
and conscience.

But to return ; I observed, that, in searching the
Scriptures, we should be fully persuaded that they
are indeed the word of God. Now, without insist-
ing on the external evidences of their truth, to which
I have alluded, there is enough in the very pages
of the New Testament to render all doubt and
unbelief most criminal. Read them attentively.
Compare their contents with your own hearts.
Soon, unless pride and obstinacy darken the
understanding — soon does the sinner, like Felix,
tremble before the authority of Divine Truth. He
is obliged to confess that the word of God is indeed
" quick and powerful, and sharper than any two-
edged sword, piercing even to the dividing asunder
of soul and spirit, and that it is a discerner of the
thoughts and intents of the heart." But your faith,
my Christian brethren, stands on a still firmer foun-
dation. You have, I trust, realized the fulfilment
of the Saviour's promise — ^" If any man will do his
will, (the will of God) he shall know of the doctrine,
whether it be of God, or whether I speak of myself."
You have proved the truth of His words, who spake
as never man spake, by the experience of your own
hearts. When you open, therefore, the pages of
the sacred book, listen to the instruction of your
Heavenly Father, with the most implicit confidence
in his veracity, and with the full assurances that He,
and not man, speaks to you in the record which hd
has placed iji your hands.

DISCOURSR X. 139

2. Secondly, We should search the Scriptures
with a docile and humble spirit. — If we have ever
felt the gross moral darkness which sin has cast
over our minds : if we are sensible how liable we
are to err in forming just conceptions of the Father,
the Son, and the Holy Spirit, and of the way of
salvation through Jesus Christ : if, in short, we are
persuaded that God alone can teach us, what is our
duty and our truest happiness ; then shall we be
prepared to sit as humble disciples at the feet of
Jesus, and learn of him, who also was meek and
lowly in heart. But with how different a temper
do many, even those who are called Christians, often
approach the sacred Oracles ! They rely on the
strength of their own reason, and even pride them-
selves in having discovered truths, which perhaps
God has seen fit entirely to conceal from the human
mind. They reject, too, all that is mysterious, and
would bring every thing to the level of their own
understandings. They are almost unwilling to walk
by Faith. Such, wise and prudent in their own
conceit, have to fear lest God should hide from them
the knowledge of Divine Truth, and reveal it unto
babes, — unto those who are willing to be taught of
God, and to rest the most implicit confidence upon
" Thus sailh the Lord." — Bear in mind, then, that
in searching the Scriptures, as well as in the per-
formance of every other duty, " God resisteth the
proud, but giveth grace unto the humble."

3. Thirdly, This search should be conducted with
a prayerful spirit. — When our Saviour met the

140 DISCOURSE X.

eleven disciples at Jerusalem, just before his as-
cension, we are told that " he opened their under-
standings, that they might understand the Scrip-
tures." And Saint Paul tells the Ephesians, that he
ceased not to make mention of them in his prayers,
that the God of our Lord Jesus Christ the Father
of glory, would give unto them the spirit of wisdom
and revelation in the knowledge of him, that the
eyes of their understanding being enlightened, they
might know what was the hope of his calling, and
what the riches of the glory of his inheritance in the
saints." So necessary is the influence of the Spirit
of God upon our minds, to enable us rightly to un-
derstand the word which he has dictated ! Always
rely then on this heavenly Monitor for assistance.
Supplicate the continual communication to your
minds of his wisdom and grace, when you search the
Scriptures ; and then you may rest assured that you
will learn all truth necessary to salvation. For you
have this encouragement and promise — " If any of
you lack wisdom let him ask of God, that giveth to
all men liberally and upbraideth not ; and it shall
be given him."

In improving our subject, let us attend briefly to
the two following particulars.

First. If to search the Scriptures is important,
because from them alone we can derive that knowl-
edge which is essential to the welfare of our im-
mortal souls : if they alone furnish that spiritual
food which is absolutely necessary to the Christian's

DISCOURSE X. 141

growth in grace : and if it becomes us to peruse
them with a spirit of faith, of humility, and of
prayer ; then our subject furnishes believers with a
very satisfactory test of their religious character.
Let us, my Christian brethren, apply it to ourselves
with " fear and trembling." On the sacred pages
of Revelation, we find written every thing that can
animate our hopes, and alarm our fears. There
we see pourtrayed the character of that awful and
holy Being, who permits us to call him our Heav-
enly Father. Do we love to trace the operations
of his power, his wisdom, his justice and his grace,
as recorded in his revealed word ? There we have
drawn out, in living colours, the features of Him
who is " the brightness of the Father's glory, and
the express image of his person." Do we often un-
fold the Gospels, that we may admire this heavenly
portrait of our Divine Master ? Do we endeavour to
assimilate our characters to his ? Do we find our-
selves, in the frequent perusal of his history, imbi-
bing more and more of his spirit ; and thus " with
open face beholding, as in a glass, the glory of the
Lord, do we become changed into the same image
from glory to glory, even as by the spirit of the
Lord. Do we, with the holy monarch of Israel,
delight in the law of the Lord, and meditate there-
in day and night ? Do we, as he did, find it " perfect,
converting the soul ; sure, making wise the simple ;
right, rejoicing the heart ; pure, enlightening the
eyes ?" Do we desire with his ardour of affection,
this letter of love, written as it wore by the finger

142 DISCOURSE X.

of God, more than gold, yea, than much line gold ?
Is it sweeter to us than honey and the honey-comb ?
Is it the only oracle of our faith to which we resort
for instruction ; the only guide of our conduct, to
which we look for direction ; the balm of our souls,
which we use for consolation ; the light, whose
piercing ray we are not anxious to avoid, lest our
deeds should be reproved, but to which we cheer-
fully come, that our deeds may be made manifest,
that they are wrought in God ! In one word, do
we daily, in the spirit of faith, of humility, and of
prayer, " receive with meekness the ingrafted
word ;" and learn by happy experience the truth
of what an inspired Apostle has declared concern-
ing it, that it is — " the power of God to salvation ?"
Finally • They who neglect the frequent and
prayerful perusal of the holy Scriptures, have no
reason to hope that they are interested in its " many
great and precious promises." Indeed, they have
every reason to fear, lest against them will finally
be executed its awful and tremendous threatenings.
What would you say, my brethren, of that Son
who should refuse to receive and read an epistle
from his father, containing the most salutary advice
and directions respecting his conduct ; nay, offering
to him the entire forgiveness of all his past ingrat-
itude, and an interest in the choicest privileges and
expectations of his father's house ? What would you
say of that sick man, who, although on the verge of
death, should decline hearing the prescriptions of
his kind and affectionate physician ? What would

DISCOURSE X. 143

you think of that traveller, who should shut his eyes
against the way -side monitor, placed to direct him
in his path, and wander on careless of his journey's
end, and about to suffer perplexity, distress, and
ruin ? Would you not call these persons weak, fool-
ish, and wicked ? How much wiser or better than
they, are those to whom the bible is a sealed book ?
Nay, are they not of all men the most unwise and
sinful ? Holding in their hands a revelation of the
will of their Heavenly Father, they treat it with
contempt and neglect. Sick, even unto death,
their ear is deaf to the voice of the only Physician
of their souls. Walking in the path which leads
to the chambers of woe, they turn from that Guide
who points the sure way to the mansions of everlas-
ting peace. They are urged to open the sacred
volume, by the express command of that Saviour,
the history of whose dying love it contains. By all
the light which it casts upon their condition in this
life, and upon their future destiny ; by all the sol-
emn motives it holds forth derived from every thing
that is attractive in the mercy, and awful in the
justice, of their final Judge, are they incited to a
speedy repentance toward God and faith in the
Lord Jesus Christ. And yet, in violation of duty,
in opposition to their best interests, day after day
passes by, and they read any thing else but the
Bible : they think and converse about any thing
else rather than its sacred contents.

My dear hearers, do any of you habitually neglect
the perusal of the sacred Scriptures ? Consider, I

144 DISCOURSE X.

pray you, that there can be no stronger proof of
your having no interest in the blessed hopes which
they hold forth to all whose delight is in the law of
the Lord. Consider, that if you finally perish, this
Book, which God, in his wise providence, has de-
nied to so many of your fellow-men ; this Book,
which you possess in your own language, and which,
nevertheless, you treat with careless indifference,
nay, with contemptuous neglect ; this Book will
testify against you at that dreadful day, " when
God shall judge the secrets of men, by Jesus
Christ," according to the Gospel which this very
Book contains ; and you will receive the aggravated
condemnation of that servant " who knew his Mas-
ter's will, and did not obey it." From such a doom
may we all be delivered by the mercy of God ! May
his grace so incline us to search the Scriptures, and
his Spirit so enUghten our minds in the perusal of
them, that their solemn truths may be received into
good and honest hearts, and bring forth fruit unto
eternal life ! Amen.

■i*:i

DISCOURSE XI.

JOHN vi. 44.

No 7nan can come to me^ except the Father which hath
sent me, dratv him.

Perhaps there is scarcely any doctrine of Scrip-
ture more repugnant to the feelings of sinful man,
than the necessity of a Divine influence in whatever
relates to the salvation of the soul. And yet there
is none, which, when rightly understood and duly
appreciated, is more full of encouragement and
consolation. How it happens, that we, worms of
the dust, ignorant, weak, and wicked, are unwilling
to be enlightened by that Being whose understand-
ing is infinite ; to be " strengthened with might by
his Spirit in the inner man ;" and to have him
" work in us both to will and to do of his good
pleasure ;" how this happens, is surely to be ac-
counted for in no other way, than that sin, the most
deep and dreadful, hath " darkened our foolish
hearts," rendered us blind to our own true interest,
and urged us to rush onward to perdition ; refusing
to be rescued by that arm which alone is mighty
to save. This opposition to the doctrine of Divine

146 DISCOURSE XI.

influence is as various as the different shapes of sin
and diversities of human character. Indeed, it
often changes its form in the same breast ; and,
when driven from one " refuge of lies," finds a hold
in some other.

1. Unbelief doubts the possibility of Divine in-
fluence. — " I can trace," says one, " within my own
mind no symptoms of foreign guidance or aid. I
discover there nothing but the regular and uninter-
rupted flow of my own thoughts, emotions, and
purposes— no supernatural suggestions — nothing
that is not connected with something preceding.
I always act from motives, and as reason dictates,
without any sudden and unaccountable starts of
aversion to vice or love of virtue. Indeed, were
it not so, I should cease to be free. Place me under
Divine influence with regard to moral objects of
thought or action, and you make me a mere ma-
chine ; you destroy my responsibility to God."

2. Pride disdains this influence. — " Am I not,"
is its language, " the absolute sovereign of my own
thoughts, aff'ections, and conduct, and capable, as a
free agent, of controlling and directing them as I
please ? Must I be still influenced and guided by
God in the exercise of that very power which he
has given me, of choosing the good and refusing
the evil ?"

3. Self-righteousness does not want this influ-
ence. — " All the commandments of God have I
kept from my youth up," it exclaims : " what lack
I yet .?" Why need I be drawn by God to a re-

DISCOURSE XI. 147

liance upon the merits of his Son — I who am rich,
and increased with goods, and have need of noth-
ing ?"

4. Slothfulness is waiting for this influence. — Its
language is : — " I have nothing to do in the affair of
my salvation. God alone can change the heart.
He alone works in us both to will and to do. I will
therefore live in hope that I shall be compelled to
enter into the kingdom of heaven ; and in the mean
while, surely but little blame can attach itself to
one who is thus absolutely dependent for all holi-
ness upon the efficacy of Divine influence."

3. Guilt, awakened by conscience, imagines that
it truly longs for this influence, and murmurs be-
cause it has not received it. — " How long," it says,
" will God withhold from me the energy of his
grace ? My ardent wish is to be made holy and
happy. I see the extreme wickedness of my own
heart. I feel that I am unable to change its pollu-
ted affections. How often have I sought carefully
the interposition of Divine assistance, and yet have
not found it ? What else can I do that I have not
done .^"

Such, my hearers, are some of the repugnancies
which the sinner feels against the doctrine of Divine
influence, and some of the perversions which he
makes of it. I propose to consider them in their
order, and to shew, that although some of them
may, in a few instances, originate from misappre-
hension and mistake, yet that most of them always

148 DISCOURSE XI.

and all of them often, are to be traced to the de-
pravity of the human heart.

I. In the first place, then, Unbelief doubts the
possibility of Divine influence — and why ? Be-
cause it can discover no traces of this influence in
its own mind, and because it deems it to be incon-
sistent with the freedom of human agency.

Let us attend to these two particulars.

Unbelief can discover no traces of a Divine influ-
ence in its own mind. — But surely this is a very
unsatisfactory argument to prove that it has not
affected the minds of others. Shall the sickly
invalid, who has from his very birth, laboured un-
der the constant pressure of lassitude and disease,
be justified in concluding that no one feels the
benign influence of health, because he has never
been conscious of it ? Strong and unequivocal is
the testimony of thousands, whose clearness of ap-
prehension, sobriety of judgment, and veracity of
assertion, in all other cases, are never called in
question — that they discover within themselves a
wonderful transformation of temper and conduct
which manifests itself to be the effect of a Divine
influence, by marks the most distinct and certain.
Now, surely, it is neither the part of candour nor
good sense, to deny the reality of that which is at-
tested by the most respectable witnesses. But In-
fidelity is not satisfied with this reply to its objection.
It starts another difiiculy, more subtle and ingenious.

DISCOURSE XI. 149

" Every one." it says, " even the advocate for a
Divine influence, who is careful to turn his view
inward and examine attentively wliat passes within
his own mind, will discover there nothing but his
own thoughts, emotions and purposes. He will soon
find, that these succeed each other in a certain or-
der ; that one, as it were, grows out of some other
preceding it; that all areunder the guidance of his
will, though subject in a certain sense to that prin^
ciple of association which is one of the fundamental
laws of the human mind." Now, admitting all this
to be true, what does it prove ? Why this precisely,
and this only, that the human mind is subject (o
certain laws, which so control it as to produce a
regular and connected train of thought and action.
And is this inconsistent with the possibility of a
Divine influence ? Who gave the human mind these
laws .'' Who sustains their operation ? The Father of
spirits. And cannot he through the instrumentality
of these laws, have access to those very souls which
he supports in being, so aslo guide and direct them
as he pleases ? But to press the unbeliever more
closely — let him tell what these laws are ; what
any laws are, whether of Providence, of Nature, or
of Grace, but a certain uniformity of operation
which the Divine Being has seen fit to adopt in the
exhibition which he makes of himself lo his intelli-
gent creatures. It is this very uniformity which
displays him, in the greatness of his strength,
moving onward in silent majesty to the completion
of his vast and incomprehensible purpose?. And

150 DISCOURSE il.

yet it is this very uniformity which leads us blind
and sinful mortals to overlook, to forget, and even to
deny the interposition of his power and his grace.
" In him we live, and move, and have our being,"
although many of the most important processes of
our animal frame go on so silently, and secretly,
that we are entirely unconscious of them. They
go on in such exact conformity to the laws of the
human body, that we are unable to discover the
mode ; and yet we acknowledge the reality of that
Divine Agency which sustains and manages our
corporeal existence. What symmetry, order, and
harmony pervade the world of nature that surrounds
us, from the lily of the field which unfolds its beau-
ties by a gradual and regular process, to those vast
lights in the firmament of heaven, which are there
placed, and continue their accustomed rounds, " for
signs, and for seasons, and for days and for years."
Every thing goes on under the direction of what we
call the Laws of Nature ; and yet it is the great
Creator of all things who " clothes the grass of the
field," causes the day-spring to know his place,"
^^ binds the sweet influence of Pleiades," " looses
the bands of Orion," " brings forth Mazaroth in his
season," and " guides Arcturus with his sons."
Now we do not deny the influence of God upon our
bodies, or upon the material world, because we see
this influence only in its effects^ or because it acts
with constant and regular uniformity. How unwise,
then, nay how wicked, is the unbeliever who rejects
and treats with contempt the Doctrine of a Divine

DHICOORSE XI. 151

influence upon the mind, simply because the mind
is under the direction of regular and uniform laws
of thought and action ! But another difficulty is
raised. " Granting," it is said, " the possibility of u
Divine influence, how is this to be reconciled with
the freedom of human agency ?" I answer : Just as
many other apparent difficulties are to be reconcil-
ed, where one truth seems to clash with another,
by establishing each on its own proper basis, by its
own proper proofs ; and then acknowledging, with a
candid and humble mind, that we blind and erring
mortals cannot fathom all the works and dispensa-
tions of the infinite and eternal Spirit. Our Sav-
iour has expressly declared, in the words of our text,
" No man can come to me, except the Father,
which hath sent me, draw him." These are the
words of Him who, by way of eminence, called
himself " The Truth." His declaration is enough to
satisfy us, that God does exercise a divine influence
upon man ; especially since it has been shewn, that
there is nothing in this inconsistent with all that wc
can discover of the structure and laws of the humaw
mind. That we are free agents, we know by our
own consciousness. Here, then, each of these
truths has its own proper proof: both satisfactory,
both convincing ; and if we reject both on account
of apparent inconsistencies and difficulties, we may
as well turn sceptics at once on all moral and reli-
gious subjects, nay on many subjects connected
with the daily concerns and conduct of our life.
Let us tremble, then, my brethren, at the thought of

152 DISCOURSE XI.

resisting and grieving that Spirit of grace which
alone is able to draw us to Jesus Christ. Let us
no longer do this by cherishing unwise and wicked
doubts respecting the reality and efficacy of his in-
fluence.

II. In the second place, Pride disdains this influ-
ence. — A feeling of dependence on God, whether
for temporal or spiritual good, is of all other emo-
tions, the most repugnant to the sinful heart. Yet
why should it be so ? God is our Creator, our Pre-
server, our constant Benefactor. To him we are
indebted for life and breath, and all things. His
visitation preserves our spirits. He feeds and clothes
us. His bounty fills our cup, and causeth it to
overflow with blessings. Should he at this moment
withdraw his supporting hand, we should be blotted
out from existence. Should he withhold his kind-
ness and long-suff'ering, and deal with us according
to our just deserts, we should cease to be prisoners
of hope — we should open our eyes upon that world,
where all is horror, and anguish, and despair. And
yet this Being, so good, so gracious, and so merciful,
receives not the homage of our dependence. Es-
pecially is the sinner prone to reject the influence
and assistance of God, in what relates to the salva-
tion of his soul. " The wicked, through the pride
of his countenance, will not seek after God — God
is not in all his thoughts." Alas ! how does such
conduct prove his extreme folly and guilt ! How
little has he yet detected of that ignorance of reli-

DISCOURSE XI. 16S

gious (ruth, under which his dark and benighted
understanding labours ; of that weakness and in-
sufficiency of human resolution which is so unable
to cope with temptation, which yields to the first
assaults of the adversary, and is taken captive by
him at his will ; of that dominion of sin within his
breast which binds and enslaves him in the misera-
ble thraldom of " the lust of the flesh, the lust of
the eye, and the pride of life." Could he once be
brought to feel this his ignorance, and weakness,
and guilt, and to exclaim with the humble Apos-
tle, " We are not sufficient of ourselves to think
any thing as of ourselves, but our sufficiency is of
God," how earnestly would he ask for, and how
gratefully and devoutly would he cherish, that spirit
which alone can draw the proud and rebellious to
Jesus Christ ! And having felt the sweet attractions
of his grace, how ready would he be to say with
the same Apostle, " By the grace of God, I am
what I am !"

III. In the third place. Self-righteousness tloes
not want this influence. — For others, it may indeed
be necessary ; for extortioners, for the unjust, for
adulterers, for the poor publican ; but for him who
fasts and prays ; who pays tithes of all that he pos-
sesses for the support of the civil and religious in-
stitutions of his country ; who goes with " the
multitude" to the house of God, " with the voice
of joy and praise, with the multitude that keep holy-
20

164 DISCOURSE XI.

day ;" who practises all the kind and endearing
charities of life ; who " lays judgment to the line,
and righteousness to the plummet, in all his con-
duct and concerns with his fellow-men ; that he
must be " created anew in Christ Jesus unto good
workSj" is what he cannot feel, and will not believe.
— Behold here, my brethren, another striking proof
of the depravity of the human heart, in thus oppo-
sing the necessity of a Divine influence. For what
saith our text ? " No man can come to me, except
the Father, which hath sent me, draw him." No
mun : no ; not even the amiable and interesting
young man of the Gospel, who fancied that he had
keptall the commandmentsof God from hisyouthup,
and whom Jesus, in the exercise of that social sympa-
thy and benevolence which he had, as partaking of
our human nature, regarded with a look of tender-
ness and love. All, all have sinned, and must be
drawn by the influence of the Holy Spirit, before
they will resort to Jesus Christ. Ye, then, my
brethren, who " think that ye stand, take heed lest
ye fall." No longer, through ignorance of God's
righteousness, " go about to establish your own."
Acknowledge the necessity, and humbly invoke
the aid of that Divine grace which is alone efiica-
cious to remove the film which now blinds your
moral vision : to enable you to see, that, al-
though fancying youselves " rich and increased
with goods, and in need of nothing, you are in-
deed wretched, and miserable, and poor, and blind,.

i>ISCOURSE XI. 165

and naked ;" and to lead you to that Saviour
who came not " to call the righteous, but sinners
to repentance."

IV. In the fourth place, Slothfulness is waiting
for this influence. — Forgetting that we are com-
manded to work out our own salvation with fear
and trembling; unmindful of the precepts, " Draw
nigh to God, and he will draw nigh to you — Cleanse
your hands, ye sinners, and purify your hearts, ye
double-minded" — the slothful sinner excuses his
delay and palliates his guilt by pleading in his de-
fence the very doctrine which it is the object of
this discourse to establish. " God alone," he say$,
" can change the heart, and therefore I will wait
for his influence." But " the desire of the slothful
killeth him, for his hands refuse to labour." He
sits down satisfied in his guilt : no alarms of con-
science, no contrition for sin, no dread of futurity can
arouse him from this slumber of death. Not even
the cry of " Lord, save me," escapes his lips. And
are you sure, my fellow-sinner, that you have always
been thus waiting for the Spirit of God to touch
your heart ? Have you never felt his monitory sug-
gestions and influences ? Has no religious truth of
deep and interesting import been dropped within
your hearing by a friend, or pressed upon your
attention from the sacred desk by the ministers of
God's word ? Has no salutary counsel of a watch-
ful and tender parent been given with all the earnest

156

DISCOURSE XI,

solicitude of one whose life was bound up in your
spiritual life ? Has no remarkable dispensation of
Providence removed from you some one who was
dear to you as the apple of youreye, or some other of
your own age, and in your own circumstances, who
you little thought would thus become the victim of
the king of terrors ? Or has it never brought your-
self to the borders of the grave ? Have you never
felt yourself to be guilty in the sight of God, and
trembled at the prospect of being summoned to ap-
pear at his bar, there to render an account for all
the deeds which you have done here in the body ?
Has no retired walk, no midnight musing led your
thoughts heavenward, and inclined you at least to
hope that you might be interested in Him who is
the Friend of sinners ? If all, if any, if even one of
these causes, have ever aroused you to sober and
serious reflection with regard to the eternal destiny
of your soul, then you have not been always waiting
for the influence of the Spirit of God. Then it has
striven with your spirit. And it is because you have
resisted and grieved its sacred influence, that you
are now sunk in the arms of spiritual death. What
do I say ? Perhaps even now this Spirit of grace
once more deigns to descend and touch your heart.
Oh ! yield yourself to its controul. Pray constant-
ly and earnestly, that it may never again leave your
breast, that it may enlighten your understanding,
that it may purify your heart, that it may draw you
from every other object to Jesus Christ.

DISCOURSE XI. %&/

V. In the last place, Guilt, awakened by con-
science to a sense of its danger, imagines that it
truly longs for this influence, and murmurs because
it has not received it. — And is it indeed so ? Does
the sinner truly estimate the enormity of his wicked-
ness, and the extent of his danger ? Is he sensible
of his entire dependence upon the grace of God, to
subdue the dominion of sin within his breast ?
Does he honestly and sincerely wish that he may be
made happy by being made holy, by being with-
drawn in all his affections and desires from those
forbidden objects which now occupy his mind and
engross his heart ? He complains that he has done
all he can do, and yet (he grace of God is denied
him. Alas ! how will this plea fail him at the bar
of God ? Will he then be prepared to say, that day
after day has witnessed his faithful and earnest peru-
sal of those sacred Oracles " which are able to make
us wise unto salvation through faith which is in Je-
sus Christ ;" his retirement from the world, that he
might meditate on the things which belong to his
everlasting peace; his frequent prostration of spirit
before the throne of God, praying, with strong cries
and many tears, " God be merciful to me, a sinner."
If he dare not make this plea at the judgment bar,
let him not now impeach the justice or the goodness
of God. Let him more carefully examine his own
heart. Let him see whether he has indeed felt the
pressure of his guilt, and whether he has not been
striving and hoping all the while to do something
which will entitle him to receive the srace of God

168 DISCOURSE Xl.

not as a free gift, but as a merited reward. Let him,
in fine, cast himself without reserve upon the mercy
of that Saviour, who is able and willing to save all
who come unto him. Then will he no longer op-
pose the doctrine contained in our text, but from
experience realize the truth and delight in the im-
port of these words — " No man can come to me,
except the Father, which hath sent me, draw him."

Thus, my brethren, have I attempted to present
to your consideration, some of the repugnancies
which the sinner feels against the doctrine of Divine
influence, and some of the perversions which he
makes of it. You have seen how they all spring
from the depravity of the human heart ; that none
furnish any extenuation of our guilt, or ground of
murmur against the justice or the goodness of God ;
and that if still embraced and cherished, they will
render us more and more worthy of that dreadful
doom which awaits the finally impenitent. Let us,
then, learn and imbibe this salutary, though hum-
bling truth — that whatever evil we are chargeable
with is the result of our own perverse and sinful in-
clination ; and that all that is good within us Com-
eth down from the Source of all good — the Spirit of
holiness and truth. No longer, with that Unbelief
which doubts the possibility of a Divine influence :
that Pride which disdains it ; that Self-righteous-
ness which does not want it ; that Slothfulness
which is waiting for it ; or that terrified Guilt which
imagines it longs for it, and murmurs that it has not

DISCOURSE XI. 169

been procured by what it deems so great and un-
wearied eflforts ; no longer let any of us strive with
these weapons of sin, against the Holy Comforter :
let us cease this unhallowed warfare ; let us pros-
trate ourselves at the foot of the Cross, and there
look unto Him, and be saved, who was " lifted up,
that he might draw all men unto him."

-i-iAiui

DISCOURSE XII.

JOHN vi. 44.

No man can come to me, except the Father, which hath
sent me, draw him.

Very good reason had our Saviour to utter these
memorable words. They were addressed to a mul-
titude of Jews, who refused to believe on him, in
spite of the most overwhelming proofs which they
witnessed of his Divine mission. They saw what
many prophets and kings had desired to see, and had
not seen, the glory of this only begotten of the Fa-
ther, full of grace and truth, and, in him, the clear
and striking signature of that Messiah, of whom
Moses in the Law and the prophets did write. They
heard the instructive lessons of Wisdom, and the
gracious invitations of the Gospel from His lips who
spake as never man spake. They had just been
refreshed to the number of five thousand men, be-
sides women and children, by a wonderful miracle of
his power, calculated as well to remove all their
doubts concerning Jesus, as to melt their hearts into
gratitude and love. Indeed, their doubts seem par-
tially, and for a little while, to have been removed.

DISCOURSE Xll. 161

For when they had seen the miracles that Jesus
(lid, they said, " This is of a truth that Prophet
that should come into the world." They even
sought to take him by force and make him a king;
thinking, no doubt, that he, whose hands held such
astonishing resources for the supply of their bodily
wants, was able also to bestow upon them more
illustrious temporal benefits ; to rescue them and
their nation from the yoke of Roman servitude ; to
make the Jewish people rich, powerful, and happy ;
and to wield, as their mighty and magnificent
Prince, the sceptre of universal empire. For that
they had no thoughts of bowing to him as the Deliv-
erer of their souls from the dominion of sin, and as
the Head of that spiritual kingdom of God, " which
is not meat and drink, but righteousness, and peace,
and joy in the Holy Ghost," their subsequent con-
duct fully testified. Jesus secretly withdrew from
their unhallowed importunity, and soon after, with
his disciples, crossed the sea of Galilee, and entered
into Capernaum. Thither, on the succeeding day,
the multitude fbllowed him : and when they had
found him, they said unto him, " Rabbi, when
camest thou hither ^' Their address was respectful,
and their conduct denoted a certain kind of attach-
ment to Christ. But he, who knew the hearts of
all men, said, " Verily, verily, I say unto you, Ye
seek me, not because ye saw the miracles, but
because ye did eat of the loaves and were filled."
Then ensued a conversation between them, which,
on the part of the Jews, was full of disrespect and

162 DISCOUKSE XII;

distrust, of captiousness and doubt, of murmuring
and unbelief; and, on the part of our Saviour, of
condescending instruction, sober reasoning, and
mild reproof. His discourse, of which our text
forms a part, seems to have had no salutary eifect
upon the multitude. Indeed, even many of his
professed followers from that time went back and
walked no more with him. Good reason, there-
fore, had our Saviour to say, " No man can come
to me, except the Father, which hath sent me, draw
him." " No man can come to me." For, " as in
water face answereth to face," so did the hearts of
those Jews to the hearts of sinners of whatever age
or nation, — to our hearts, my brethren, if we are,
not reconciled to God through Jesus Christ. In that
case, let us turn our censure of these faithless and
ungrateful people upon ourselves. Let us consider
how we also, most of us in times past, and perhaps
some of us at the present time, have rejected, or
continue to reject, the only Saviour of our souls.
And this, too, in spite of the most abundant and
satisfactory proofs of his being sent from God, and
in opposition to the most powerful motives which
either the joys of heaven, or the pains of hell, can
place before us. So deep is this depravity of our
hearts, and so perverse this inclination of our wills,
that we also cannot go to Jesus Christ for salva-
tion, unless we are drawn to him by the influence?
of God.

I propose, my brethren, to direct your thoughts
to the farther contemplation of these truths, by

DISCOURSE XII. 163

considering — First, What is meant by the drawing
' spoken of in our text : " No man can come unto
me, except the Father, which hath sent me, draw
him ;" — and, secondly, Why this drawing is neces-
sary.

I. What is meant by the drawing spoken of in
our text. — Its Author is the Holy Spirit, procured
by the sufferings and intercession of Christ, and
sent by God the Father into our miserable world, to
accompHsh the benevolent purposes of Redeeming
Love. This mighty and mysterious Agent is every
where spoken of in Scripture as the proper efficient
cause of faith in Christ. It is He who rouses the
conscience of the sinner to discern the enormity of
his guilt, the spirituality and extent of that law
which he has broken, the holiness and justice of
that Being against whom he has sinned, the dread-
ful doom to which he stands exposed, and from
which nothing can save him but the mercy of God
through Jesus Christ. It is this Spirit, who, having
thus convinced of sin, of righteousness, and of judg-
ment, discloses to the guilty soul its forlorn and
wretched state, guides it to the foot of the Cross,
destroys all its proud reluctance to receive the
pardon of God as a free and unmerited gift, and
disposes it to rely on Jesus Christ as its only Sav-
iour.

Such is the effect of the drawing spoken of in our
text, and such its Divine original. And is it not
the part of true humility, my brethren, to rest satis-

164 DISCOURSE XII.

fied with this concise and scriptural account of our
subject ? Shall we venture to explore its profound
and mysterious abysses ? Shall we measure the
thoughts of the infinite and incomprehensible Mind,
by our own ? Shall we, to whom every thing that
surrounds us is a mystery ; who are bewildered and
lost in the contemplation of the meanest reptile that
crawls beneath our feet ; — shall we dare to scan the
mode in which the holy Spirit of God has access to
our minds ; how he enlightens our understandings,
controls our wills, regulates our affections, subdues
our sins, renovates our hearts, and draws us to Jesus
Christ ? Shall we attempt to reconcile the absolute
necessity of this agency with man's entire responsi-
bility and guilt ; or its certain and uncontrollable
effect with his character of moral freedom ? Shall
we do this in the hope of getting rid of difficulties,
which, it must be confessed, attend the considera-
tion of this subject ? Or, shall we not rather ac-
knowledge, that we find no greater perplexities here,
than in a thousand other topics connected with man's
existence as an accountable or even intellectual
being ? Shall we not, as becomes us, believe what
Christ hath spoken, although to us mysterious and
incomprehensible — " No man can come to me,
except the Father, which hath sent me, draw him ?"
But, my brethren, such is not the humility of man.
He pries, with eager and even audacious curiosity,
into the secret things of God. Hence it is, that so
much has been written on the subject of Divine
mfluence, with the design of rendering it plain and

DISCOURSE XII. 165

intelligible to the human capacity. And hence the
necessity which is laid upon the ministers of God's
word, sometimes to discuss this important topic, ac-
cording to the measure of their feeble abilities, in
order to guard it against misapprehension and mis-
take. Suffer me, then, to lay before you a few
thoughts, which may possibly serve to throw some
light upon the meaning of our text.

1. This drawing is not physical, nor mechanical,
nor compulsory, and yet it is certain in its eflfect.
It is not physical. By this I mean that it is not
like that agency which God exercises over the ma-
terial world, and which we term, in its various devel-
opements and operations, " the Laws of Nature."
The vast lights of heaven perform their accustom-
ed rounds. Day and night, summer and winter,
seed time and harvest, successively return. The
vegetable and animal race spring into life, flourish,
fade, and decay. Our own bodies carry on their
silent and hidden processes. All this is done by the
physical agency of God. The subject of it is matter;
a substance, inert, senseless, and involuntary in all
its motions. It cannot even wish to resist the hand
of God ; and it is only by a bold figure of rhetoric,
that it is ever spoken of as yielding obedience to his
command. Such is not the spirit of man. To say
that his moral character is affected by a physical
agency of God, is to confound the use of language,
to destroy the distinction between mind and matter,
to reduce the human soul to a level with the clod of
the valley. Nor is it any objection to what has just

166 DISCOURSE Xll.

been said, that the Scriptures speak of sinners as
being dead in trespasses and sins, and of saints as
being created anew in Christ Jesus. Such terms
are not to be taken in a literal sense. They des-
cribe not the nature, but the reality, and the might,
and the sovereignty of that Divine Agency which is
employed in the conversion of the wicked. Those
persons, therefore, I apprehend, pervert the right
meaning of the word of God, who say — that sinners
have no more power, of whatever kind, to go unto
Christ, than the corpse has to restore itself to life, or
the thing formed to produce its own existence.
The sinner is able to go unto Christ, if he were only
willing. Nothing but his own obstinacy and guilt
prevent him. Matter has neither inclination nor
ability to move.

For similar reasons this drawing is not mechani-
cal. — The principles of mechanism are nothing
more than a certain modification and direction of
the laws of nature. The matter, of which the ma-
chine is composed, is as truly inert as any other
matter. It yields an unconscious and involuntary
obedience to the control of the artist. Such is not
the spirit of man. His moral character cannot be
affected by any mechanical process or agency, with-
out destroying his free and intelligent nature.

Nor is this drawing compulsory. Its very nature
implies that the subject of it should be drawn to Je-
sus Christ of his own accord, cheerfully and heartily.
To speak of one's being compelled to become a
Christian, is a contradiction in terms. Of what

DrscouRSE xrr, 167

Shoral worth is the forced obedience of the child to
its parent, or the constrained loyalty of the subject
to his sovereign ? The %viU must yield ; it always
does yield, when sinners are drawn to Jesus Christ.
This drawing, therefore, may be resisted. It often
is resisted , and when it becomes eflfectual, it is by
making the sinner willing in the day of God's power.
A.nd it does thus become effectual whenever Divine
Wisdom and Sovereignty so determine. For what
saith our Saviour, in the very chapter from which
our text is taken ? " All that the Father giveth mc
shall come to me."

2. In the second place, This drawing is suited to
the faculties of a rational and accountable moral
agent. — Observe, my hearers, it is man who is
drawn — man as he is, full of frailty and error, and
loaded with guilt, " having his understanding dark-
ened, being alienated from the life of God through
the ignorance that is in him, because of the blind-
ness of his heart :" but yet, 7nan as he is — a being ca-
pable of discerning between right and wrong, having
a conscience to reprove his transgressions, an under-
standing to discern and comprehend the doctrines
of the Cross, and a will to be affected, if such be the
pleasure of God, by the motives which the Gospel
holds forth. Truth, therefore, and motives are the
medium, through which the Spirit of God acts, in
drawing sinners to Jesus Christ. And this truth and
these motives are to be derived by us from no other
source than the sacred Scriptures. " So then faith
Cometh by hecu-ing, and hearing by the word of

168 DISCOURSE xn.

God." Hence we read — " Of his own will begat
he us with the word of truth ;" — and," In Christ
Jesus have I begotten you through the Gospel.
As, on the one hand, therefore, we are to apknowl-
edge the Holy Spirit as the proper efficient cause
in drawing sinners to the Saviour ; so, on the
other, we must be careful not to disparage the
means which he sees fit to use. There is an econo-
my of grace as well as of providence and of nature.
There is a connection between the presentation of
truth and motives to the mind and heart of the sin-
ner, and his subsequent faith in Christ ; a connec-
tion, indeed, independent of man, for it is constituted
by God *, a connection, too, which is affected by
so many hidden and intricate causes, various as
the infinite diversity of human character and
God's difference of providential dealing with man,
that it eludes our view, and often disappoints our
conjectures: yet a connection which we discover
in general to exist, and which therefore justifies
the conclusion, that in the kingdom of grace God
acts by general laws, and through the instrumen-
tality of what we term secondary causes. In all
this, however, my brethren, God forbid that I should
detract from the sovereignty of his grace, or the
necessity of his proper and direct influence in lead-
ing us to Jesus Christ. AVhat I mean to assert is,
that the Holy Spirit has seen fit to adopt a mode of
acting in what relates to the salvation of sinners ;
that this mode is, in one important respect, disclosed
to us; that, in this respect, it consists in using

DISCOURSE XII. 169

Truth, and motives derived from God's word, to
affect the mind and heart of man ; and that such
means, so far as we can discern, are the only means
which are suited to a being of a rational and ac-
countable nature. These means produce no effect
without man's agency ; yet their efficacy depends
on God's agency. Neglecting them, we can have
no hope of salvation. In their use, if effectual in
drawing us to Jesus Christ, to God will be all the
glory.

3. In the third place. This drawing usually dis-
covers itself only by its effects^ and is not usually
to be distinguished from the operations of our own
minds. — I say, usually ; for I would not deny that
God may, in some cases, vouchsafe to manifest, by
distinct and certain marks, his peculiar and imme-
diate presence to the soul. But such is not usually
the fact. His Spirit acts, but we see only its effects.
All is under his guidance and control, yet all ap-
pears to be our own thoughts and purposes. He leads
us in the way in which he would have us to go,
but his hand is unseen. He draws us to Jesus
Christ, but we seem to ourselves to direct our steps.
Shall we then arrogate any merit to our faith ? By
no means. God is its Author, but he sees fit to
conceal his agency.

4. Hence, in the fourth place, this drawing is of
such a nature as to render it extremely difficult, and
in most cases impossible, to determine the precise
time at which the sinner is first affected by it. — .
Were the agency of God in producing faith in the

170

DISCOURSE XII.

heart a sensible one ; were the hand which leads
us to the Cross visible ; then might the first moment
of our reliance upon the Saviour be most easily
ascertained. But our spiritual state is to be esti-
mated by a comparison of our hearts with the word
of God. And what says this word ? The fruit of
the Spirit is " love, joy, peace, long-suffering, gen-
tleness, goodness, faith, meekness, temperance."
Now what scrutiny, my brethren — what scrupulous
caution is necessary, in order to determine whether
we possess these heavenly graces. Let the advan-
ced Christian, who, like a tree planted by the rivers
of water, hath constantly brought forth his fruit ia
his season, indulge the unwavering hope that he
shall eternally flourish in the paradise of God. But
how shall the young convert, whose mind has been
tortured and distracted with a sense of his guilt,
who has been tremblingly alive to every alternate
suggestion of hope and despair ; who has had so
many doubts and perplexities ; how shall he ven-
ture to say with certainty, that at just such a mo-
ment he passed from death unto life ?

So far, then, as time, and scrutiny, and caution,
are necessary to enable us to pass a judgment upon
our spiritual state, so far it becomes difficult to de-
termine, that at any one moment overwhelming
evidence was afforded us of our having an interest
in Christ. Still I would be far from saying that
this is not sometimes the case. What I have offer-
ed is in the way of caution to those who think it
necessary, or even important that the believer

DISCOURSE XII. ill

should be able to ascertain precisely, or nearly so,
when his faith in Christ had its commencement.

II. Having thus attempted to throw some light,
however faint, upon this difficult subject of Divine
influence, I proceed, in the second place, to con-
sider why the drawing spoken of in our text is ne-
cessary. " No man can come to me, except the
Father, which hath senl me, draw him." — Observe,
my brethren, the impossibility here spoken of is
simply that which results from the want of inclina-
tion in the sinner to go to Christ. It is that same
impossibility which the froward child pleads, when
he says to his parent, " I cannot perform this or
that act of obedience." It is that same impossibil-
ity to which we refer, when we say of the invete-
rate sot, that he cannot renounce his cups. Now
the lamentable fact is, that we are all by nature
prone to sin. We are attached to our own selfish
and sensual interest. We are unwilling to love God
with our whole soul, and strength, and mind, and
our neighbour as ourselves. Although conscience
condemns us, and would justify God in passing his
sentence of condemnation upon us ; although we
see that there is no hope of reconciliation with
God, but through the death and merits of Jesus
Christ ; still we are unwilling to submit to the
righteousness of God, and to be interested in the
great propitiation which has been made for sin.
Hence we cannot go to Christ. In other words, we
will not. So deep and thorough is this depravity

172 DISCOURSE XII.

of the human heart, as the Scripture every where
teaches us, that there is no hope for man but in the
sovereign mercy of God. If left to himself, it is
morally impossible that he should be saved. And,
my hearers, can we want proof of this ? Alas ! we
find it near at hand — in our own hearts. Is there
any one motive which we can conceive, that God
does not this day present to our minds to lead us
to Jesus Christ ? He promises to the believer com-
plete deliverance from the burden and punishment
of guilt, his continual protection and blessing in
this life, and beyond the grave an immortality of
bliss. Why, then, do any of us reject the Saviour .'*
Why is it that we cannot go to Christ, unless drawn
thither by the Spirit of God ? Let conscience an-
swer.

A few reflections, by way of improvement, will
conclude this discourse.

In the first place, how careful should we be not
to reject or pervert the doctrine of a Divine influ-
ence, because it is attended with some apparent
difficulties ! It is the part of wisdom and good sense
to be humble and modest. The greater the prog-
ress made by the philosopher in intellectual im-
provement, the greater reason, has he to pause and
admire the wonders, and even mysteries, of creation.
As we advance also in the knowledge of Divine
truth, we should learn to bow with the most com-
plete prostration of soul before the infinite and eter-
nal One, and to exclaim, with devout humility,

DISCOURSE XII. 173

that, " as the heavens are higher than the earth, so
are his ways higher than our ways, and his thoughts
than our thoughts."

You have seen, my brethren, that the drawing
spoken of in our text is every way worthy of God,
and suited to man, as a rational, accountable, and
withal sinful, being. Do not, I beseech you, let
any seeming difficulties which may attend the sub-
ject, and which result from our weak and limited
understandings, and, perhaps, too often from our
wayward hearts, lead you to despise or resist that
influence which is necessary to lead us to Jesus
Christ.

In the second place, if it be true that the Spirit of
God acts through the instrumentality of truth and
motives, how dreadful is the situation of those who
neglect the public ministration of God's word, and
the frequent and careful perusal of the sacred Scrip-
tures ! These are " able to make us wise unto sal-
vation through faith which is in Jesus Christ." In
them we learn the character of God, and of his Son.
In them we behold, as in a glass, our own deformity
and guilt. In them are placed before us !he most
cogent motives which can be drawn either from
the joys of heaven or the pains of hell, to induce us
to lay hold of the hope which is set before us in the
Gospel. He, therefore, who wilfully closes his eyes
against this Divine light ; who makes the Bible, as
to himself, a sealed book ; who endeavours to es-
cape from the very hearing of the proclamation of
peace ; how can he expect aught of God, but an

174 DISCOURSE XII.

entire withdrawment of his restraining grace, and a
complete abandonment to sin and ruin ?

In the third place, If the influences of the Holy
Spirit are not usually to be distinguished from the
operations of our own minds ; or, in other words, if
we can discover them only in their effects by their
directing and controling our thoughts, emotions and
purposes ; how watchful should Christians be over
their own hearts ! " Every good gift and every per-
fect gift, my brethren, is from above, and cometh
down from the Father of lights." To God are you
indebted for all your moments of sober thought on
the vanities of this life, and the awful realities of the
future, Do you ever, amid the busy and fascinating
scenes of the world, chide yourselves for consenting
too much to its spirit, and imbibing too readily its
maxims ? Does conscience ever smite you for
yielding to a temptation or neglecting a duty, which,
in the view of the world, is too insignificant to de-
mand the notice of your moral judgment? Are you
sometimes inclined, even amid your cares and bu-
siness, to direct the eye of faith to your heavenly
Father, and to supplicate the continuance of his
mercy and his grace ? Resist not, I beseech you,
these heavenly suggestions. Grieve not the Holy
Spirit, who thus calmly and silently leads your
thoughts heavenward, and sheds abroad his love and
his graces in your hearts. Do not rest satisfied with
those Divine influences, which purify and elevate
the holy soul in its secret retirements or seasons of
social devotion. God is ever with you, although

DISCOURSE xn. 175

you see him not ; his grace is ever ready for those
who sincerely seek it, although the nature of its
operation may elude their research. Watch over
your hearts, then, that they may become fit temples
for the residence of the Holy Spirit. So shall you
be more and more cheered in this pilgrimage of
trial, by the constant presence and guidance of
God, until you reach at last the holy city, the new
Jerusalem, where " the sun shall be no more your
light by day ; neither for brightness shall the moon
give light unto you ; but the Lord shall be unto you
an everlasting light, and your God, your glory."

Again ; As the influences of the Holy Spirit are
usually to be discovered only in their effects upon
our own minds, then let the sinner beware how he
attempts to stifle the alarms of conscience, to banish
sober reflection from his mind, or to check any in-
clination which he may feel to attend to the things of
his everlasting peace. Perhaps, God's Spirit may
now be striving with his spirit. Let him dread,
then, to resist its monitory suggestions, lest haply he
be found fighting against God.

Finally, how deep and entire must be the de-
pravity of the human heart which renders necessary
the interposition of God's Spirit to draw sinners
unto Jesus Christ. O let him who continues to
reject the Saviour, ponder well this momentous and
alarming truth : it is one which our Saviour uttered
in the hearing of his unbelieving countrymen : " Ye
will not come unto me, that ye may have life !"
*^ No man can come to me, except the Father, which

176 DISCOURSE XII.

hath sent me, draw him." Yes, my hearers, we all
lie at the mercy of our offended Sovereign. We
can do nothing that will make us deserving of his
favour. If abandoned to ourselves, we must perish.
We have only one hope left : — it is that of the
drowning mariner, that some arm may be extended
to save him. We have only one Refuge : — it is the
Cross of Christ.

)j(|«!44lllt!

til- -(lijIitlM^

^^i^^jl^,,, DISCOURSE XIII.

ACTS iii. 19.

Repent ye, therefore^ and be converted^ that your sins
may be blotted out.

These words are part of an address delivered by
the Apostle Peter to a Jewish multitude, in the
temple at Jerusalem, soon after the ascension of
Christ. The occasion was this — " Peter and John
went up together into the temple, at the hour of
prayer, being the ninth hour. And a certain man,
lame from his mother's womb, was carried, whom
they laid daily at the gate of the temple, that is
called Beautiful, to ask alms of them that entered
into the temple : who, seeing Peter and John about
to go into the temple, asked an alms. And Peter,
fastening his eyes upon him, with John, said. Look
on us. And he gave heed unto them, expecting
to receive something of them. Then Peter said,
Silver and gold have I none ; but such as I have
give I thee : In the name of Jesus Christ of Nazareth,
rise up and walk. And he took him by the right
hand and lifted him up ; and immediately his an-
23

178 DISCOURSE xrii.

de-bones received strength. And he leaping up,
stood, and walked, and entered with them into the
temple, walking and praising God. And all the
people saw him walking and praising God. And
they knew that it was he which sat for alms at the
beautiful gate of the temple ; and they were filled
with wonder and amazement at that which had
happened unto him. And as the lame man which
was healed held Peter and John, all the people ran
together unto them in the porch that is called Sol-
omon's, greatly wondering. And when Peter saw
it, he answered unto the people — Ye men of Israel,
why marvel ye at this ? or why look ye so earnestly
on us, as though by our own power or holiness we
had made this man to walk? The God of Abraham,
and of Isaac, and of Jacob, the God of our fathers,
hath glorified his Son Jesus ; whom ye delivered
up, and denied him in the presence of Pilate, when
he was determined to let him go. But ye denied
the Holy One and the Just, and desired a murderer
to be granted unto you ; and killed the Prince of
Life, whom God hath raised from the dead, where-
of we are witnesses ; and his name, through faith in
his name, hath made this man strong, whom ye see
and know ; yea, the faith which is by him, hath
given him this perfect soundness in the presence of
you all. And now, brethren, I wot that through
ignorance ye did it, as did also your rulers. — But
those things, which God before had shewed by
the mouth of all his prophets, that Christ should
suffer, he hath so fulfilled. Repent ye, therefore,

DISCOURSE XIII. 179

and be converted, that your sins may be blotted
out"

Such was the occasion on which Peter addres-
sed his countrymen in the words of our text. —
They were full of amazement at the miracle which
had been wrought, and which they were disposed
to attribute to some inherent power or holiness in
the Apostles. With what admiring and fearful
attention would they listen to the words of Peter !
What an ascendency had he acquired over their
minds ! Had he now chosen to wreak his vengeance
upon these murderers of his beloved Master, how-
might he have overwhelmed them with terror and
dismay, by denouncing upon them the curses just-
ly due to those who had crucified the Lord of
glory! But grace had softened the heart of Peter,
and every feeling of resentment was sacrificed to
the more noble and generous object of proclaiming
pardon even to the chief of sinners.

Equally benevolent, my hearers, is still the spirit
of the Gospel; and to us who are so justly deserv-
ing of the Divine vengeance, to us who have cruci-
fied the Son of God afresh, and put him to an open
shame by our infidelity, our disobedience, and our
guilt ; to us this very Saviour speaks, to-day, in the
words of our text, " Repent ye, therefore, and be
converted, that your sins may be blotted out."

Let us, then, with humble and penitent hearts,
remembering that we stand in the presence of that
God who hath commanded men every where to
repent, and who hath denounced the most droadful

180 DISCOURSE XIII.

anguish upon the finally impenitent ; let us en-
deavour to ascertain what is the duty of repen-
tance, and be excited, under the influence of the
Holy Spirit, to a constant practice of it, by consid-
ering,

First, Its nature ;

Secondly, Its necessity ; — and.

Thirdly, The motives that should lead to it.

1. We are to consider the nature of repentance.
— >To do this it is necessary to observe, that there
are two words in the original Greek of the New
Testament, both of which our translators have ren-
dered by the term " repentance," although they
have meanings, in some important respects, very
different from each other. One signifies a mere
wish that some part of our past conduct had been
otherwise, without any regard to its moral nature or
consequences. The other denotes such a cordial,
sincere, and permanent sorrow for all that we discov-
er to be wrong in our past life, as will lead to a radi-
cal reformation of our whole moral character. It is
the last which is used in our text, and, indeed, in all
other passages which speak of genuine evangelical
repentance. So that no notion can be more un-
scriptural or absurd than that held by some Papists,
that repentance is a grace to be exercised at stated
intervals, as a sort of penance ; a duty which is to
cancel, at one stroke, all past transgressions, and
which, indeed, may be deferred till the last moment
of dissolution.

DISCOURSE Xllt. 181

Very diflferent from this is that repentance which
is enjoined by the Gospel.

So far from being a desultory duty to be perfor-
med at intervals, it is a fixed habit of the soul, im-
plying a constant detestation of sin, a lively regret
for all we have committed, and a steady purpose of
thorough and universal amendment. It requires in
its possessor an enlightened and discriminating con-
science ; for how can we sorrow for sin, unless we
understand what it is ?

The true penitent, therefore, has correct views of
the infinite excellence and purity of God's charac-
ter ; of the indispensible obligation of all intelligent
creatures, to obey his law which is holy, and just,
and good ; of the injury done to his authority, by
the violation of this law ; of the necessity of guard-
ing it by a severe penalty, and of the justice of that
sentence which inflicts everlasting punishment on
every offender. Nor are these views of sin merely
speculative: they touch the heart of the true peni-
tent with deep humility and contrition. For he
reckons himself among the chief of sinners ; his
iniquities overwhelmn him with shame and confu-
sion of face ; he considers them as committed
against that Being to -whom he is indebted for all
that renders existence desirable — against (hat Sa-
viour who freely gave himself a propitiatory sacri-
fice for the sins of the world — against that Spirit
whose monitory suggestions and attractive in-
fluences have so often pointed the way, and urg-
ed him to walk in the path to heaven. Memory,

182 DISCOURSE xril.

spreads before him the scenes of his past life, and
day after day passing in review testifies to the enor-
mity of his ingratitude and his guilt. How many
moments have been wasted in slothful and criminal
supineness ! How many have been devoted to the
gratification of the " lust of the flesh, the lust of the
eyes, and the pride of life !" And how have all,
even those which have witnessed in his breast some
fervent aspirations after holiness, and earnest, though
imperfect, attempts at obedience, been sullied by
some lurking corruption ? For all this he grieves,
not merely, nor principally, because such conduct
has exposed him to the dreadful penalty of the law,
but because he has been evil and unthankful to
him whose very nature is " love." With the Psalm-
ist, he is ready to exclaim, " Against thee, thee
only have I sinned, and done this evil in thy sight."
The true penitent laments also the remaining
depravity of his heart. Even in his most pure and
holy moments — in those which witness the flight of
his affections from earth to heaven, and the ineffa-
ble communion of his spirit with the Father of
spirits — even then, while he discovers how some
selfish and sinful desire insinuates itself into his
soul, he feels the deepest and most hearty repent-
ance for his present guilt ; for he then is best able
to detect its true and odious character, by contrast-
ing it with his clear apprehension of real purity and
holiness of heart. And if such seasons, imbued
with so sweet a savour of things heavenly and di-
yine, and affording a prelibation of that blissful

DISCOURSE XIII. 18S

State where sin can never enter, — if even such sea-
sons demand repentance and rehance upon the
merits of Christ, what deep sorrow will the true
penitent feel as he observes his affections becoming
more gross and more tainted with the corrupt influ-
ence of the world ! How often will he exclaim, with
the Apostle, " O wretched man that I am ! who
shall deliver me from the body of this death ?"
And sensible, from past experience, of his ignor-
ance, and weakness, and guilt, he will tremble at
the dreary prospect of a life which is always to be
spotted with sin ; resolving, however, by the aid of
Divine grace, to struggle with the world, the flesh,
and the devil, and, when he fails, ever to feel the
deepest contrition and sorrow.

Such, my brethren, is the nature of genuine
repentance. It is a fixed habit of the soul, under
the direction of an enlightened conscience, discern-
ing well between right and wrong, and sensible of
the immense evil of sin. It implies a constant and
cordial detestation of sin, a lively regret for all
which we have committed, and a steady purpose of
thorough and universal amendment.

II. I proceed, in the second place, to consider the
necessity of this duty. — It is necessary to satisfy the
demands of conscience. So powerful is this faith-
ful monitor within our breasts, that it will be satis-
fied with no extenuation of our past guilt — with
nothing short of sincere repentance. The sinner is
on this account unhappy, for he stands self-conderrr-

184 DISCOURSE Xlil.

ned. He knows that he has violated the holy law
ol" God, and that he deserves the Divine displea-
sure. He regrets that his transgressions must meet
their deserved reward ; but, alas ! his sorrow is
entirely selfish, and is not of a godly sort. And
hence arises the evidence to his own mind, that be-
ing still impenitent, he yet retains his past sinful
disposition ; which is, indeed, itself the root of all
his transgressions, and which, therefore, renders him
still an object of the just displeasure of God. Re-
morse, therefore, for the past, and dreadful forebo-
dings of the future, often fasten upon his soul.
Dismal and terrible are his anticipations of that
future world of woe, the anguish of which will re-
ceive its keenest poignancy from the fact that repen-
tance will forever be a stranger to its miserable
inhabitants.

Again ; Repentance is necessary to ensure any
prospect of future amendment. — Perhaps there is
scarcely a man living, except some solitary mon-
ster of iniquity, whose vast and complicated enor-
mities have blunted every perception of the moral
sense, and produced that consummation of deprav-
ity the perpetration of crime for its own sake ; who
does not hope at a future period to correct some
sinful propensities which he now acknowledges in
his own heart. But, alas! how foolish and unwise
are our judgments on all moral subjects, while sin
retains its empire in the breast ! Future amendment
is intended while past and present guilt excites no
penitential sorrow. As well may the intemperate

DISCOURSE XIII. 185

man promise himself a future deliverance from the
miserable thraldom of his appetite, while continu-
ing to enjoy his cups.- He, who sincerely hopes
ever to hate sin, must now hate it: he who antici-
pates future reformation, must now exercise un-
feigned repentance.

Again ; Repentance is necessary to procure the
pardon of our past sins, and the protection and fa-
vour of God. — I do no^ mean by this, my brethren,
that repentance, however hearty and unfeigned,
can make atonement for guilt, or recompense the
injury done to the Divine government by our viola-
tion of its just laws. It may, indeed, render its
possessor a proper object of the Divine favour ; it
may prepare him for obedience hereafter ; but can
never remedy the evil of his past offences — for those
offences have endeavoured to oppose the rightful
dominion of the Sovereign of the universe, and to
introduce anarchy, confusion, and woe, into his
intelligent creation.

I know there are those who teach a different doc-
trine — who give such a virtue to repentance as to
make it obliterate all past guilt, and satisfy the de-
mands of Divine Justice. I will not stop to con-
fute this notion, so dishonourable to the cause of
the Redeemer, and so destructive of the souls of
men, by placing it in the light of human reason
alone, which, when investigating religious truth,
affords such imperfect aid, not to sav deceptive
guidance.

186 DISCOURSE XIII.

Let Jesus Christ be our Guide : let us cast one
look at Calvary, and ask, Why there the Cross was
erected ? It sustains in excruciating torture the only
begotten Son of God. Unlike the holy martyrs,
whose souls, sublimed (so to speak) by their last
agonies, are almost emancipated from their prison
of clay before they quite leave it, and enjoy a sweet
prelibation of that blissful presence of God, to which
they will soon be introduced in its more full beauty
and lustre — this holiest of martyrs, this pure and
spotless Being, is overwhelmed with the tremen-
dous consummation of his great work, and exclaims
— " My God ! my God ! why hast thou forsaken
me ?" What ! does not the recollection of his past
innocence sustain him in the trying hour ? Is He,
the Holy One of God, denied that consolation
which has been so often afforded to some of His
humble followers ? He cries with a loud voice, and
yields up the ghost. Nature bears witness to the
dignity of the Sufferer, and to the value of his
death, by prodigies the most awful and portentous.

And can you, my brethren, believe that this ter-
rible tragedy is acted merely to give Jesus Christ
an opportunity of placing before his disciples an
example of patient resignation and obedience to
the will of God ; — of meek forbearance under the
grossest injuries, sealing the truth of his divine mis-
sion by a martyrdom so singular and dreadful ? To
suppose this, is to insult God, by impeaching his
benevolence and his wisdom ; — his benevolence.

DISCOUKSE XIII. 187

by imposing so heavy a weight of suffering upon an
innocent victim, when every purpose might have
been answered by a death less excruciating to both
body and soul ; — his wisdom, for sure it was to be
expected that a death so awful, and marked with
such prodigies, would naturally lead every behold-
er to attach to it a value infinitely above that ascri-
bed to common martyrdom. The terrible majesty
of our Saviour's death would then be calculated to
lead all who became acquainted with it into the
grossest error.

But, my brethren, the sacrifice of this Lamb of
God had a meaning most awful and momentous ;
it testified, that without shedding of blood, there is
no remission of sin. It proved to the universe of
God, the awful inflexibility of his justice ; and that
sin, even in this little world, this corner of his vast
dominions, was such an outrage upon the economy
of his government, and, if suffered to pass with im-
punity, would be so destructive of universal happi-
ness, that, to atone for it, no less a sacrifice than the
Son of God was necessary. This sacrifice, too, had
a meaning most gracious and condescending. It
testified, that such was the benevolence of God to-
ward those who had rebelled against him, that he
was willing to devise some means by which his
honour might be preserved, and yet they restored to
favour. Hence was Christ wounded for our trans-
gressions, and bruised for our iniquities : the chas-
tisement of our peace was upon him ; and with his
stripes we are healed. All we like sheep have gone

188 l>iSCOUHSE Xlll.

astray ; we have turned every one to his own way •
and the Lord hath laid on him the iniquity of us
all. Now God can be just, and yet the justifier of
him who believes in Jesus. When I say, therefore,
that repentance is necessary, if we would obtain
the pardon of our past sins, and the protection and
favour of God, I do not mean, that it alone is ne-
cessary. To repentance toward God must be join-
ed faith in our Lord Jesus Christ ; — the one, to
teach us the greatness of our guilt by leading us to
rely solely on the merits of the Saviour for recon-
ciliation with God ; — the other, to produce within
us that deep humility and self-abasement, that god-
ly sorrow and contrition for sin, and that earnest
purpose of amendment, which are so necessary to
prepare us for approaching to the presence of Him
who is of purer eyes than to behold iniquity."

III. Let us now, in the last place, consider the
motives which should lead us to repentance. They
are disclosed in our text — "Repent ye, therefore,
and be converted ; that your sins may be blotted
out." Sincere repentance, then, regards the oblit-
eration of guilt from the table of our own hearts,
and from the book of God's remembrance. And
did we, my brethren, duly appreciate these two
motives to repentance, how ready and anxious
should we be to exercise this chief of Christian gra-
ces ! Think what it is to be freed from the dominion
of sin — no more to feel the influence of those wick-
ed passions and lusts which war against the soul ;

DISCOURSE XIII. 189

and which, even in the enjoyment of their most fa-
vourite objects, so far from conferring true peace on
the bosom in which they reside, serve only to dis-
tract and harrass it with care, anxiety, remorse, and
woe. Think what it is to have these enemies of our
real happiness destroyed, and in their place to feel
the sweet dominion of love toward God, and good-
will to man.

Repentance produces this happy change. Peace
of conscience, and joy in the Holy Ghost, reign
within the bosom. All is calm and cheerful. In-
deed, God himself, the source of all good, conde-
scends to occupy the heart of the truly penitent.
" For thus saith the High and the Holy One that
inhabiteth eternity, whose name is holy — I dwell
in the high and holy place, with Him also that is
of a humble and contrite spirit, to revive the spirit
of the humble, and to revive the heart of the con-
trite ones." And here, my brethren, we are fur-
nished with a test of the sincerity of our repentance.
Do we seek and exercise repentance, in order to
purify the heart, and free it from the dominion of
sin ? Do we grieve for our past and present guilt,
because it is such base ingratitude against the Best
of Beings? In fine, do we sorrow for sin, because
we detest it in all its shapes, however fascinating —
in all its forms, however disguised so as to be taken
by a corrupt world as innocent and lawful — in all
its subtle and ingenious devices, seducing us to
comply with certain maxims and customs of this
sinful age, under pretence of rendering virtue more

190 DISCOURSE Xlll.

lovely and attractive ; — I say, do we sorrow for sin,
because we detest it in these its more refined work-
ings, as well as in its grosser attacks upon our pu-
rity of heart and life '' Much, however, as this
disinterested detestation of sin is necessary, as a
constituent, and indeed prominent trait of genuine
repentance ; and much as we ought to be excited
to this duty, that the influence of sin on our hearts
may be entirely destroyed ; there is still another
motive to repentance in our text, addressed to that
love of our own safety and happiness, which no
principle of our religion forbids us to indulge.

The expression, " that your sins may be blotted
out," when compared with other similar phrases in
Scripture, evidently refers to a deliverance from
that punishment justly due to transgression. God,
then, has been pleased to declare, that sincere re-
pentance, which always implies a cordial faith in
Christ, is necessary to save us from the wrath
to come. How terrible is the danger, how tre-
mendous the doom, to which we are exposed by
sin ; and yet how simple the condition of deliver-
ance ! — repentance toward God and faith in our
Lord Jesus Christ. Alas ! could we hesitate a
moment to comply with this condition, did we but
fully realize the importance of these words — " The
wrath to come ?"

Painful is the task, my hearers, with the minis-
ters of God's word, to point to sinners the sad ter-
mination of their career of wickedness. And, some-
times, this would seem but to render more callous

DISCOtJRSK XIII. 191

the heart of the sinner ; perhaps, because of the
familiarity of most minds educated in Christian
lands with this awful subject ; or, in some cases,
because it attacks that disdain of cowardice, \vhich,
in a few souls, lofty, bold and heroic amid all the
dangers of this life, would shrink from the suspicion
of fearing even that dread Being, who can, with a
word, sink them to their original nothing, or consign
them to irremediable woe.

But, my hearers, if such be your choice, lay aside
for a moment, I beseech you, this sad insensibility,
— this presumptuous daring. Be alive to your own
true interest — mock not the information of your real
danger. Look forward a little through the succes-
sive changes of your future life. Like the present,
they will, perhaps, continue to rouse some of you to
the ardour and bustle of business ; some to the
fascinations of pleasure ; and others to the chase of
fame. Day after day will roll by, furnishing, each
in its turn, a sad memento to your weary minds,
that all below is " vanity and vexation of spirit."
Think not the world will ever afford you more
happiness than at present. The hour of your de-
parture will at length arrive, of your final adieu to
this world, of your entrance upon that future state of
being, in which God has declared, that he that en-
ters unholy, shall be unholy still ; and if unholy,
then miserable, and miserable for ever.

O ! tremble, then, at the sentence which awaits
the finally impenitent. Our Saviour will himself
pronounce, " Depart, ye cursed, into €verlasing,firp.

192 DISCOURSE XIII.

prepared for the devil and his angels." , Shudder at
the thought of entering that dismal abode of woe,
" where the worm dieth not, and the fire is not
quenched." Fear him who thus holds the awful
sceptre of a dominion most just and holy. His
justice is arrayed in dreadful majesty, and well may
strike his enemies with terror. His mercy is cloth-
ed with condescension and pity : it breathes pardon
to all the truly penitent : it points to Jesus Christ,
who is able to save to the uttermost all who come
unto God by him : it addresses us, this day, in the
language of our text, " Repent ye, therefore, and be
converted, that your sins may be blotted out."

DISCOURSE XIV.

HEBREWS Xii. 2.

Looking unto JesuSy the Author and Finisher of our

faith.

In the chapter preceding that from which the
words of the text are taken, the Apostle traces, in
a brief outline, the history of the faithful. From
Abel to the prophets, he describes the lineage of
the children of God, and by a succession of illustri-
ous examples, shews how the same spirit of faith
confirmed and cheered the hopes of all the saints
of old, under their severest trials and sufferings.
God was the object of their firm and unshaken con-
fidence. Leaning on the arm of Omnipotence, and
looking for their final reward beyond all that lies on
this side the grave, they trusted every promise and
obeyed every call of Jehovah, through whatever
path of difficulty and danger it might lead them.
The proof of their faith, though severe, was short.
The pilgrimage was soon ended, and its wanderings,
though often sad and weary, conducted them, one
after the other, to the Canaan of eternal rest.
" Wherefore," says the Apostle, animated by the

194 DISCOURSE XIV.

bright vision of the long train of worthies which had
just passed before his eye, and giving vent to all the
fervour of his bold and ardent spirit — " Wherefore,
seeing we also are compassed about with so great a
cloud of witnesses, let us lay aside every weight,
and the sin that doth so easily beset us, and let us
run with patience the race that is set before us ;
looking unto Jesus, the Author and Finisher of our
faith, who, for the joy that was set before him, eO'
dured the cross, despising the shame, and is set
down at the right hand of the throne of God." In
this beautiful and cogent exhortation, the Apostle
alludes to certain public games which were com-
mon at that time in the pagan world. At these
games were various exhibitions of strength and agil-
ity, among which not the least conspicuous was
running on foot for some prize of victory. The
competitors in such races were well prepared for
the contest. They took care beforehand, by a
proper regimen and discipline, to give their bodies
all the strength and vigour of which they were sus-
ceptible ; they divested themselves at the race of
every useless incumbrance ; they caught the spirit
of emulation from the gaze of the surrounding
spectators, among whom were many who had pre-
viously taken a part in the same games, and were
wearing the laurels of their triumph ; they fixed a
steady eye on the goal which was before them,
and, rushing impetuously forward, sought a fading
crown of glory from the hand of the director and
arbiter of the contest.

DISCOUHSK XIV. 196

To such a scene did Paul allude, when he ex-
horted the Hebrew Christians to run with patience
the race that was set before them. He urges thera
to be animated by the example of the many worthies
of whom he had been speaking, and whom he des-
cribes, by a bold figure of rhetoric, as looking down
from their seats of bliss on the theatre of this lower
world, to witness the struggles which the followers
of Christ were making to procure an incorruptible
crown. He directs them to castaway every weight
of sin which might impede their course, and, above
all, he calls them to look unto Jesus, the Author
and Finisher of his and their faith, the great Super-
intendant of the holy contest in which they were
engaged, the final Arbiter of their destiny, and from
whom they would receive the glorious reward of
all their toils and suflferings.

My brethren, it is our duty to run the same race
of Christian perseverance, and, if we are faithful
unto the death, it will be our happiness also to
receive that crown of glory which fadeth not away.
We, too, have all the motives of encouragement
and consolation which Paul addressed to the He-
brew Christians ; but waving all the rest, let us
confine our attention to this single consideration,
that Jesus is both the Author and Finisher of our
faith. Let us endeavour to understand this truth
in its proper extent and importance, and then make
such a practical use of it, as will tend, under the
blessing of God, to confirm and advance us in our
Christian course. For this purpose I propose to

196 DISCOURSE XIV.

consider, — 1st, In what respects Jesus is the Author
of our faith, — 2dly, In what respects he is the Fin-
isher of itj — and 3dly, How we are to look unto Him
in this interesting character.

I. Let us consider in what respects Jesus is the
Author of our faith.

1. He is the Author of our faith, by accomplishing
those events in the economy of God's government,
which were necessary to open the way for the pro-
mulgation of the doctrines of the Cross. — These
doctrines all harmonize and centre in one point, the
reconciliation of sinful man to the offended Majesty
of heaven, through Jesus Christ. But how was
this proclamation of mercy to be made to a world
of rebels, without infringing the authority of God's
law ; without sullying the honor of his government ;
without shaking the stability of his throne ? Infinite
Wisdom solved these tremendous difficulties, and de-
vised a scheme of redemption which should be as il-
lustrious in displaying the justice as the mercy of God.
The Son of God condescended to pour out his blood
for the remission of sin, that God might be just, and
yet the justifier of him who believes in Jesus. The
cross was to sustain a Victim so pure, so immacu-
late, so holy — what do I say ? it was to bear on its
torturing arms the Son of God himself — one who
declared himself equal to the Father — a dying
spectacle to angels and to men, to prove that sin
eould be expiated by no sacrifice less costly. Now,
Xay brethren, elevate your minds to the contempla-

DISCOURSE XIV. 197

tion of this august and awful scene ; the Son of God
descending from heaven and dying on Calvary, to
ransom our ruined race from the dreadful conse-
quences of sin : think, too, how much was to be
done to prepare the way for so astonishing an event.
From the time that the consoling prophecy was
given, that the seed of the woman should bruise the
head of the serpent, to that awful moment of con-
summating the work of redemption, when Jesus
exclaimed, " It is finished " — in this long lapse of
ages, how many grand events must transpire before
the " fulness of time" could come ! A deluge must
sweep from the earth its sinful inhabitants, a chosen
few must be preserved to re-people the world.
Their descendants must be scattered abroad. A-
braham must be called from his kindred, and a
solemn covenant be made with him by Jehovah, to
preserve in his seed the line of the faithful. His de-
scendants must be led forth from their Egyptian
bondage. The law must be given from mount
Sinai. The Jewish economy must be established.
The heathen must be scattered before the children
of Israel, and themselves established in the promis-
ed land. They must become a distinct people,
separated from the rest of the world to retain
the knowledge of the true God, and to furnish a
parentage for the expected deliverer of mankind.
But the time would fail me to tell of the vast
changes which this wonderful people experienced :
of the revolutions too, which were all the while

198 DISCOURSE XIV.

taking place in the Gentile world — the rise and fall
of empires, the progress of arts and sciences, the
turning and overturning of the great mass of human
affairs and projects, by all of which the way was
preparing to usher in one simple but grand event ;
the sacrifice on the cross of the only begotten Son
of God.

Now, who had the controul of this astonishing
order of things ? Who superintended and directed
these momentous events ? It was the Son of God
himself, as we are abundantly taught in Scripture ;
He who was in the beginning with God, and was
God ; by whom all things were made, and by
whose providential agency they have continually
been sustained. He took on himself the whole
work of redemption in its preparation, its pro-
gress, and its consummation. After having guided
by his controlling hand the long train of events
which must precede his appearance in our world,
when the fulness of time was come, he left the
bosom of his Father, took upon himself the form
of a servant, and became obedient unto death,
even the death of the cross. Then, and not till
then, could repentance and remission of sin be
preached in his name. Then, and not till then,
could the doctrines of the Cross, the great object of
the Christian's faith and confidence, be fully un-
folded and explained. Let us look then, my breth-
ren, unto Jesus as the Author of our faith, because
he hath accomplished those events in the economy

DISCOURSE XIV. 199

of God's government, which were necessary to open
the way for the promulgation of the doctrines of the
Cross.

2. Jesus is the Author of our faith, by having
promulgated liimself, and by his Apostles, the doc-
trines of the Cross. — After the way was opened for
the pardon of sin, and for man's acceptance with
God, by the obedience, the sufferings, and the death
of Christ, it was still necessary that the meaning of
these wonderful events should be explained. Oth-
erwise, they would have been shrouded in impen-
etrable mystery : and man, though so deeply inter-
ested in them, could only have gazed on them with
wonder and awe. Our Saviour, therefore, before
his crucifixion, and his Apostles more fully after it,
taught the connection between his sufferings, obe-
dience, and death, and man's salvation. They
taught, that by the blood of Jesus, a full pardon of
guilt might be obtained, and that the simple condi-
tions of this pardon were, repentance toward God,
and faith in Jesus Christ. These doctrines of the
Cross, my brethren, have reached our ears. The
Son of God, who now guides and governs the affairs
of this lower world, hath distinguished us by his
providence from thousands of our fellow men, by
placing in our hands the records of his sufferings and
death, and by instructing us how we may become
interested in the atonement which he has made for
sin. From him emanates the light of religious truth,
which beams upon us in meridian lustre. To him,
therefore, let us look, as the Author of our faith,

200 DISCOURSE XIV.

because he hath by himself, and by his Apostles,
promulgated the doctrines of the Cross.

3. Jesus is the Author of our faith, by produ-
cing this grace within us, through the influences of
the Holy Spirit. It Avas not enough^ my brethren,
for our Saviour to accomplish those events which
were necessary to prepare the way for the pro-
mulgation of the doctrines of the Cross. It was
not enough for him to have promulgated, by him-
self and his Apostles, these doctrines so glorious
to God, and so interesting to man. The most
difficult part of his work yet remained to be ac-
complished ; the greatest obstacle was yet to be
removed ; the most splendid triumph was yet to be
won. He had satisfied the demands of Divine Jus-
tice. He had conquered the powers of darkness ;
but he had not subdued the heart of man ; that al-
most impregnable fortress of iniquity, full of pas-
sions and propensities the most sinful ; subject to
the dreadful rule of the powers of darkness ; in
league with the great adversary of all good ; hostile
to the interests of its rightful Sovereign ; unwilling
to submit to his lawful authority ; and, above all,
spurning with deadly hatred his kindest overtures
of pardon and reconciliation. This foe must be
subdued, and none but the arm of Omnipotence
could subdue it. Christ, by his death, procured for
sinful and rebellious man the influences of the Holy
Spirit, and this mighty and mysterious Agent per-
fects the triumph of the Cross. Your experience,
Christians! will testify, that if you have aught of faith

DISCOURSE XiV^. 201

in your hearts toward the blessed Redeemer, it was
indeed the gift of God. His Spirit first enlightened
your benighted understandings to discern the things
of your everlasting peace. His spirit first convinced
you of sin, of righteousness, and of judgment. His
Spirit first bowed your will in submission to God's
will. His Spirit first led you to sincere repentance
for all your guilt, and to embrace Jesus Christ as
your only Saviour and your only hope. — And your
experience also, my fellow-sinners, who are yet
strangers to Christ, your experience will testify,
that without the influences of God's Spirit upon
your hearts you must remain his enemies, and
have no share in the benefit of his Son's death.
Else, why is it that you continue to reject this
Saviour ; you who are so convinced of the short-
ness and vanity of human life — of the certainty
of death, judgment and eternity — of the awful reali-
ties of heaven and of hell — and of the truth of God's
most solemn declaration, " He that believeth not the
Son shall not see life, but the wrath of God abideth
on him ? Why is it that, in spite of all that has been
done for your salvation ; in contempt of those doc-
trines of the Cross, which have been so often pro-
claimed within your hearing, and the truth of which
you hesitate to call in question ; in disregard too
of your own best good ; — why is it that you still
reject the Saviour ? It is because his Spirit is ne-
cessary to renovate your hearts, and to lead you to
believe on him. Be convinced, I pray you^ of this
humbling, yet salutary truth ; and let us all look,
26

;202 DISCOURSE xiv^

without further delay, unto Jesus as the Author of
our faith, because he alone can produce this grace
within us, through the influences of the Holy Spirit.

II. I proceed to consider in what respects Jesus
is the Finisher of our faith.

1. Jesus is the Finisher of our faith, because he is
now accomplisliing, and will continue to accom-
plish, those events, in tiie economy of God's gov-
ernment, which are necessary to prepare the way
for the consummation of his mediatorial work.
Many of the objects of our faith, my brethren, are
still future. We look forward to the universal difl"u-
sion of the religion of Jesus, and the complete
establishment of his dominion through the earth ;
to the resurrection of all men from the dead ; to the
dissolution of this material world ; to the day of
judgment, and to the retributions of eternity. Now
how much remains to be done in the economy of
God's government, to prepare the way for the ar-
rival of these grand and momentous events ! That
they will happen we do most firmly believe ; but
we are not enough disposed to think of that
Omnipotent Agent who is now guiding and con-
trolling all the affairs of this lower world, with
reference to the glorious consummation of his
mediatorial work. It is Jesus Christ who is thus
wielding the destinies of man, who is accomplishing
those astonishing changes in the earth, which have
of late so baffled the conjectures of politicians, so
confounded the sagacity of the great, and filled all

DISCOURSE XIV. 203

men with awe and wonder. It is Jesus Christ who
will goon to effect revolutions still more surprising;
to pull down and build up states and empires ; to
punish nations for their sins ; to eradicate the re-
mains of ancient and cruel superstitions ; to enlight-
en and reform mankind ; to animate the prayers,
and concentrate the efforts, and knit together the
affections, of those who have espoused his cause
throughout the whole world ; to heal the divisions
and animosities of sects ; and, through the instru-
mentality of his disciples, to make the influence of
his doctrines universal among men. It is Jesus
Christ who will adorn the Church with its millen-
nial lustre. It is Jesus Christ who will come in the
glory of his Father to accomplish the dread solem-
nities of the final day. At his voice the sea, and
death, and hell shall give up their dead. All men
shall stand before his tribunal. At the breath oHiis
mouth the elements shall melt with fervent heat,
and vanish into their original nothingness. His
lips, my brethren, will pronounce the eternal doom
of each one of us : and as He sentences us, we shall
either sink into the horrors of the infernal world, or
rise with him to the joyful mansions of complete
and unfading bliss. Let us look then, unto this
Jesus, as the finisher of our faith, because he is
now accomplishing, and will continue to accom-
plish, those events in the economy of God's govern-
ment, which are necessary to prepare the way for
the consummation of his mediatorial work.

204 DISCOURSE XIV.

2. Jesus is the Finisher of our faith, because he
continues to instruct us more fully in the doctrines
of the Cross. — The Christian's faith is in one sense
progressive. He is not at once enlightened into
the knowledge of all the truths of the kingdom of
God. " By reason of use, his senses are exercised
to discern both good and evil." By embracing
wider and wider views of religious truth, he " leaves
the principles of the doctrine of Christ, and goes on
unto perfection." He searches his Bible. He lis-
tens to the public ministrations of the word. He
explores the recesses of his own heart. He looks
back upon the experience of his past life. He
scrutinizes the dispensations of Providence. He
extracts from all these sources the richest food for
his faith. He acquires a supply of heavenly man-
na ; and, nourished by it, he is continually growing
up unto " a perfect man, unto the measure of the
stature of the fulness of Christ." Now to whom is
the Christian indebted for these various sources of
improvement in the Divine life ? Who is thus, by
his providence and his word, casting a brighter and
brighter light upon the Christian's path toward
heaven, elevating his views more and more above
the things which " are seen and are temporal, and
fixing them with intenser gaze upon the things
which are not seen and are eternal ?" It is Jesus
Christ, the Disposer of all events, the Shepherd of
his own flock, the Head of his church, the King in
Zion. To him, therefore, let us look, my brethren,
as the Finisher of our faith ; because he continues

DISCOURSE XIV. 205

to instruct iia more fully in the doctrines of the
Cross.

Finally ; Jesus is the Finisher of our faith, be-
cause he confirms and invigorates this grace within
us by the influences of his holy Spirit, and will
finally perfect it in the unclouded vision of the
heavenly world. The kingdom of heaven in the
heart of believers is like a grain of mustard seed ;
small in its origin ; gradual in its growth, but all
the while pushing upward to maturity ; unfolding
its latent energy ; and at last, when transplanted to
the paradise above, displaying itself in complete
luxuriance, and beauty, and perfection. Faith is
this germ of all the Christian graces ; but how
much Divine culture is necessary, ere it discloses
its proper fruits ! Too often, the cares of this world
and the deceitfulness of riches choke this seed, and
it becomes unfruitful. Indeed, it would soon lan-
guish and die, did not the same hand which origin-
ally planted it in the believer's heart, continue to
refresh it with the dews of Divine grace. Jesus
Christ is careful not to forsake those whom the
Father has given him. Having begun the good
work of faith in the soul, he will carry it on unto per-
fection. Yes, Christians, notwithstanding your er-
rors and sins ; notwithstanding your deplorable
conformity to this world ; notwithstanding the
injury you do to the cause of the Redeemer, by so
ungratefully neglecting to act in all things as be-
comes his humble followers ; notwithstanding the
little you do for Him by whose blood you have

^06 DISCOURSE XIV.

been redeemed from the curse of the law, he doeft
not forsake you. How often does he reclaim yout
wandering feet, by convincing you that the world
which you are sometimes seduced to love, is but
vanity and vexation of spirit! How often does he
excite within you the sigh of penitence for your
sins ! How often does he lead you to form holy and
successful resolutions of amendment ! How often
does he guard you against the temptations which
do most easily beset you ! How often does he
chasten you by frustrating your favourite worldly
projects, and by depriving you of some worldly
good, and thus lead you back to God ! How does
he bless you in the enjoyment and use of all the
means of grace ! How does he condescend himself
to occupy your hearts by the influences of his Holy
Spirit, confirming and invigorating your faith, and
increasing within you every Christian grace and
virtue ! And thus will he still continue to reclaim,
to chasten, to instruct, and to guide you. If you
are truly his disciples, nothing shall separate you
from his love ; nothing — " neither death, nor life,
nor angels, nor principalities, nor powers, nor
things present, nor things to come, nor height,
nor depth, nor any other creature, shall be able
to separate you from the love of God, which is
in Christ Jesus your Lord." He will ever be
near you, to strengthen and increase your faith.
By this faith he will fortify you to resist the great
adversary of your souls. By it, he will enable you
to overcome the world. By it, he will purify your

DISCOURSE XIV.

hearts and ripen you for heaven. By it, he will
cause you to triumph over your last enemy, the kin^
of terrors. By it he will thus bring you to the gales
of paradise. — Then shall Faith have done its per-
fect work. Then shall Jesus be emphatically the
Finisher of it, by rendering it no longer necessary r
for he will introduce you to the unclouded vision
of the heavenly world. Faith will be swallowed
up in sight. " Now ye see through a glass darkly,
but then face to face : now ye know in part, but
then shall ye know even as also ye are known.'"
Then will be the termination of the race that is
now set before you. Then, if yon continue sted
fast unto the end, you will receive from Christ
himself that crown of glory which fadeth not away.
Look, therefore, my brethren, unto Jesus, as the
Author and Finisher of your faith. Look unto him
with a spirit o^ confidential trust : for His omnipotent
arm manages, in its vast extent, the sublime work
of redemption, and will bring it to a most glorious
and successful result — a result which will reflect
the brightest lustre on the character of God, and
redound to the eternal and unspeakable happiness
of all who put their trust in him. Look unto him
with a spirit o^ humble docility : for in him " are hid
all the treasures of wisdom and knowledge :" from
him must you hope to derive that light of Divine
Truth, which is to shine in the dark places of your
understanding ; thence to dispel all error, and
doubt, and perplexity, and to guide you in the way
everlasting. Finally, look unto him with a spirit of

208 DISCOURSE XIV.

cordial dependence : for the Comforter, which he
sends, first shed abroad the love of God in your
hearts. And to this same Spirit of holiness must
you constantly be indebted for the increase of your
faith. He alone can preserve it from shipwreck. —
He alone can make it as an anchor of the soul, both
sure and stedfast. He alone can so confirm, and
invigorate, and ripen it, that it shall be prepared at
last to be finished and swallowed up in the uncloud-
ed vision of the heavenly world.

._v«^V

ci^laffMidiirj

DISCOURSE XV.

tJiJ«T ,|ll> ftift

HEBREWS Xii. 2. ,^ -r.-^-fT.^i m^

fjooking unto Jesus, the Author and Finisher of our

faith.

W^HiLE discoursing from these words, the last
Sabbath, I attempted, my brethren, to place before
you the several respects in which Jesus Christ may
be considered as the Author and Finisher of our
faith. From what was said, it would seem that he
is entitled to this appellation for the following rea-
sons: because he accomplished those events in the
economy of God's government, which were neces-
sary to open the way for the promulgation of the
doctrines of the Cross ; because he promulgated,
by himself and by his Apostles, these doctrines, so-
glorious to God, and so interesting to man ; be-
cause he alone produces faith within us, through
the influences of the Holy Spirit ; because he is
now accomplishing, and will continue to accom-
plish, those events which are necessary to prepare
the way for the consummation of his mediatorial
work; because he continues to instruct us more
fully in the doctrines of the Cross ; because he con-

210 DISCOURSE XV.

firms and invigorates our faith, by the influences of
the Holy Spirit, and will finally perfect it in the
unclouded vision of the heavenly world. Such
are the various attitudes in which Jesus Christ pre-
sents himself to our view, as the Author and Finish-
er of our faith. Thus, wielding the sceptre of
universal empire, and managing in its vast extent
the great work of redemption ; thus carrying it on
to a most successful and glorious result, which will
reflect the brightest lustre on the character of God,
and redound to the eternal happiness of all who put
their trust in him ; thus opening the treasures of his
mfinite wisdom and knowledge, and distributing
most liberally the riches of Divine Truth, to all who
will receive and use them for Uie relief of their
spiritual wants ; thus shedding down, as the choi-
cest of his blessings, the Holy Comforter, to renew
the hearts and invigorate the graces of all whom his
Father hath given him ; thus supporting and guiding
his disciples, through this pilgrimage of tears, in the
straight and narrow path which leads to the man-
sions of eternal rest ; — sustaining this character so
sublime and so interesting, most justly is he pro-
posed to us by the Apostle as the great Object of
our faith. — Wherefore, while running with patience
the race that is set before us, while stitiggling for
that crown of glory which fadeth not away, Chris-
tians are called upon by every principle of reason^
by every motive of esteem, by every tie of gratitude,
continually to look unto Jesus with a spirit of con-
fidential trust, of humble docility, and of cordial

DISCOURSE XV. 211

dependence. These are the affections which
should glow in the breast of every believer who
hopes to " hold the beginning of his confidence
stedfast unto the end ;" — and to urge upon you.
my brethren, the duty of cultivating these affections
is the object of this discourse,

I. First, then, it is the duty of Christians to look
unto Jesus, as the Author and Finisher of their
faith, with a spirit of confidential trust. — U he man-
ages the work of redemption in all its vast and
momentous extent ; if from that remote moment
in eternity, when he pledged himself to leave the
bosom of the Father, and pour out his blood on
Calvary for the remission of sin, to that glorious
consummation of his mediatorial character, when,
all things having been subdued unto him, he shall
deliver up the kingdom to God, that God may be
all in all ; if during the lapse of these long and
eventful ages, his hand has wielded, and shall still
wield, the sceptre of the kingdom of grace, then is
that kingdom safe, nor shall even the gates of hell
prevail against it. Let not, then, the weakest dis-
ciple of Christ give place, for one moment, to
doubt or despondency. Let him remember who
that Saviour is in whom he hath trusted. He is
the Friend of sinners. Full of compassion toward
a world lying in wickedness, anxious to rescue
every sincere penitent from the tremendous curse
of the law. He condescended himself to feel this
curse, and to drink, to its dregs, that mysterious

212 DISCOURSE XV.

cup of wtath, the very anticipation of which so ago-
ftiz^d his soul, that his human nature almost shrunk
beneath the torture, and found a temporary relief
only in a sweat of blood. Yes, my brethren, the
garden of Gethsemane, with its midnight scene of
anguish ; the hall of Pilate, with its cruel scourges,
and mocking crown of thorns ; the hill of Calvary,
with its torturing cross and reviling persecutors ;
these testify w ith a language, forcible, honest, and
affecting as the last accents of the dying, that Jesus
is the Friend of sinners. Never, therefore, has he
deserted, never will he desert, his mediatorial work;
never has he forsaken, never will he forsake, the
most timid disciple, who sincerely trusts in him.
Consider then, my brethren, the love which Christ
bears to all his followers : a love strong as death,
which many waters cannot quench, nor floods
drown : and let it constrain you, by a sweet and
irfesistible necessity, continually to look unto him
with a spirit of confidential trust. Consider too,
that, as Mediator between God and man, he is in-
vested with all dominion in heaven, and earth, and
hell ; and that he shall rule till he hath put all
enemies under his feet. Consider, that in his Divine
nature, he is the brightness of the Father's glory,
and the express image of his person, upholding all
things by the word of his power ; nay, that he is
" the mighty God, the everlasting Father, the Prince
of Peace." As therefore, on the one hand, what he
hath done for sinners is a pledge that his love to-
ward all who trust in him will never suffer abatement

DISCOURSE XV. 215

or diminution ; so, on the other, what he is in his
own exalted and Divine character affords the most
convincing proof, that if infinite knowledge, and
wisdom, and power, can secure the accomplishment
of a purpose, then is the kingdom of grace safe ;
then shall none of Christ's true disciples perish, nor
shall any pluck them out of his hand. " Be strong,
therefore," my brethren, " in the Lord, and in the
power of his might ;" and let the Divine majesty
And dominion of Jesus, as well as the unwavering
constancy of his love, lead you continually to look
unto Him with a spirit of confidential trust.

II. Look unto him, also, with a spirit of /jMm6/e
docility. — If He has risen upon our benighted earth,
the glorious Sun of Righteousness, with healing in
his wings; if His beams alone could dispel the
cheerless midnight of moral ignorance which brood-
ed over all the Gentile world ; if the rays of His
truth are still necessary to illuminate the dark places
of our understanding, and to pour upon the soul the
refreshing light of " the knowledge of the glory of
God, as it shines in the face of Jesus Christ ;" then
ought we no longer to direct our course toward
futurity by the wandering stars of human philoso-
phy falsely so called, nor pursue, as guides in the
path of duty, the deceptive meteors of our own
proud and erring reason. " We have a sure word
of prophecy ; whereunto we do well that we take
heed, as unto a light that shineth in a dark place,
until the day dawn and the day-star arise in our

214 DISCOURSE XV.

hearts." " God, who at sundry times and in divers
manners, spake in times past unto the fathers by
the Prophets, hath in these last days spoken unto
us by his Son." Jesus Christ hath given us the
words of eternal life ; and if He is thus the Source
of all Divine truth ; if he is the medium through
which Jehovah hath disclosed to us all that we
know of his will and our duty, all that we knovv of
the pardon of sin and of acceptance with God, all
that we knovv of an immortality beyond the grave,
all that we know of a final judgment, all that we
know of the joys of heaven and the terrors of hell ;
then most meekly should we sit at the feet of
Jesus, and imbibe the lessons of wisdom from his
lips. Prize, then, ye who profess to be his disci-
ples, the oracles of Divine Truth which he has pla-
ced in your hands, on the pages of which he lives
over again, as it were, his life of humiliation and
suffering, speaks to you again as never man spake,
and " before your eyes is evidently set forth cru-
cified among you." Listen to his voice ; receive
with meekness his ingrafted word, which is able to
save your souls ; lean not to your own understand-
ings ; look continually to Jesus Christ, as your In-
structor, and Pattern, and Guide, with a spirit of
humble docility.

III. Again; Look unto Jesus, my brethren, as
the Author and Finisher of your faith, with a spirit
of cordial dependence. — Our Saviour hath done so
much in the affair of our salvation, that we are

DISCOURSE XV. 215

often led to think he hath not done all ; and that
something is left for us to perform, which will en-
title us to at least a small share of credit at the bar
of God. But this is to forget, that " we were by
nature the children of wrath ;" that we were dead
in trespasses and sins ; that God hath quickened
us together with Christ ; that " by grace we are
^aved through faith, and that not of ourselves, it is
the gift of God ;" that " we are his workmanship,
created in Christ Jesus unto good works, which
God hath before ordained that we should walk in
them." It is to forget, that we cannot go on to
" work out our salvation with fear and trembling,"
unless " God work in us, both to will and to do of
his good pleasure." It is to forget, that all those
wonderful events which our Saviour accomplished
before the doctrines of the Cross could be promul-
gated ; nay, that Divine Truth itself, clad, as it is,
with all that is terrible in the justice and attractive
in the mercy of God, will produce no effect upon
the obduracy of the sinner's heart, without the ac-
companying energy of the Holy Spirit. No, my
brethren; Jesus Christ claims to himself the entire
honour of our redemption. He died to procure
that Holy Comforter which first convinces of sin, of
righteousness, and of judgment, and draws the
rebellious to the foot of the Cross. And he now
Hves^ having passed into the heavens, to intercede
continually before the throne of God, for those
influences of the Spirit, without which even his own
disciples would go back and walk no more with

'216 DISCOURSE XV.

him. Trust in him, therefore, at all times, for that
energy of Divine grace which must ever be affect-
ing your hearts to purify you from the remains of
sin ; to guard you against the allurements of the
world ; to fortify you against the assaults of the
adversary, and to ripen you for heaven. Feel your
own weakness and insufficiency. Pray without
ceasing, that Almighty God would grant you, " ac-
cording to the riches of his glory, to be strengthened
with might by his spirit in the inner man ; that
Christ may dwell in your hearts by faith ; that ye
being rooted and grounded in love, may be able to
comprehend with all saints, what is the breadth,
and length, and depth, and height ; and to know the
love of Christ, which passeth knowledge, that you
may be filled with all the fulness of God." Thus
look unto Jesus, as the Author and Finisher of your
faith, with a spirit of cordial dependence.

And now, my hearers, having attempted to dis-
cover what the duty is which our text enjoins, and
what are the motives which urge us to a constant
performance of it ; it becomes us most seriously
to inquire whether we do indeed thus look unto
Jesus as the Author and Finisher of our faith, with
a spirit of confidential trust, of humble docility,
and of cordial dependence. One day we shall see
him coming in the clouds of heaven, invested with
the awful and majestic glory of his Father, and
surrounded with an innumerable angehc host, to
pass the sentence of eternal justice upon all the

DISCOURSE XV. 217

enemies of God. On that day we shall hare to
render at His bar a strict account of the use we are
making of all the mercies and privileges with which
we are now favoured. On that great day ©f " the
wrath of Jesus Christ,^^ as the word of God most
solemnly denotes it ; whether we shall say to the
mountains and rocks, " Fall on us, and hide us
from the face of Him that silteth on the throne," or
whether we shall behold that Face with composure
and joy, depends upon one single condition — a con-
dition most simple in its nature, but most momentous
in its effects. It is, that we now look unto Jesus as
the Author and Finisher of our faith. Do we thus
look unto him ? Or is our eye filled with the vain
shew of this world ? Are we continually busy in
gazing upon the political prodigies and revolutions
of the day; the changes of commerce and trade;
the strifes of party, and the contests for dominion ?
Are we searching the records of history, exploring
the mines of science, or feasting our intellectual
eye with the splendid and fascinating visions of
literature ? Are we curiously prying into the best
projects for amassing a little more wealth, for
adding another leaf to the laurels of our reputation,
or shedding on our couch of pleasure a softer down ?
Are we thus engaged, instead of raising a single look
of supplication for mercy unto Him who is alone
able to save us from the wrath to come ? Then
stand we in jeopardy every hour. Then are we
in continual danger of becoming the victims of that
'' fiery indignation which shall devour the adversa-
28

218 DISCOURSE XV.

ries." '' He that despised Moses' law, died without
mercy under two or three witnesses. Of how much
sorer punishment, suppose ye, shall he be thought
worthy, who shall tread under foot the Son of God,
and count the blood of the covenant wherewith he
was sanctified, an unholy thing ; and do despite
unto the Spirit of grace !" For we know him that
hath said, " Vengeance belongeth unto me : I will
recompence, saith the Lord." " It is a fearful thing
to fall into the hands of the living God."

O that these terrors of the Lord, which the uner-
ring word of his truth discloses to our view — these
terrors, which we yet behold (so great is the mercy
of God) only in prospect — these terrors, which cast
a gloom, dismal as the midnight of the grave, over
the eternal destiny of the wicked — these terrors,
which are compared by our Saviour to " the worm
that never dies, to the fire that is never quenched"
— these terrors, which are too vast for our concep-
tion, even when conscience awakens the most fear-
ful forebodings, and excites the troubled imagina-
tion to form its most stupendous and terrific images
of all possible evil — these terrors, over which the
Almighty hath, in compassion, drawn a veil of par-
tial obscurity, lest the full sight of them should
overwhelm us with irremediable consternation and
despair ; — O that these terrors, which have not yet
overtaken us, and from which we can yet flee,
njight compel us, as we value the eternal welfare of
our souls, now to look unto Jesus Christ, who is
alone able to save us from the wrath to come !

DISCOURSE XV. 2W

1 cannot leave my subject without enforcing upon
you, my Christian brethren, the duty of serious
self-examination. You profess to be running the
Christian race, and to be striving for that crown of
glory which fadelh not away. Is the termination
of your career continually before you ? Is the eye
of your faith continually directed to Him from
whose hand you expect to receive those robes of
righteousness and palms of victory which will
adorn your eternal triumph over sin, and death,
and hell ? If you thus look unto .Jesus, the fruits of
your faith will not be hid. They will put forth their
brightest and loveliest forms. They will enrich
your character with a beauty, and cast around it a
fragrance, that will compel even a censorious world
to recognize in you the faint though sure image of
your Father, who is in heaven ; and to confess that
the genuine spirit of Christianity, so far from deba-
sing the human character, serves to give it the great-
est dignity and happiness of which it is susceptible.
If you thus look unto Jesus, he will most assuredly
shed down upon you the gifts and graces of his
Spirit ; and your souls will be always the happy
residence of " love, joy, peace, long-suffering, gen-
tleness, goodness, failh, meekness, temperance."
May Almighty God, by his grace, enable you thus
to adorn the religion which you profess, and thus to
feel its influence in your hearts! So may he afford
you the most satisfactory evidence that you are
indeed looking unto Jesus as ihe Author and Fin-

220 DISCOURSE XV,

isher of your taith. So may he beget within you a
lively hope, that there is " laid up for you a crown
of righteousness, which the Lord, the righteous
Judge, shall give you at the last day ; and not to you
only, but unto all them also, that love his appear-
ing." Amen.

m^H

DISCOURSE XVI.

[Delivered at the Opening of the Connecticut Asylum for the
Education of Deaf and Dumb Persons, at the Request of the
Directors, April 80, 1817.)

Just two years have elapsed, since the first steps
were taken towards the establishment, in this city,
of an Asylum for the Instruction of the Deaf and
Dumb. Those who then embarked in this enter-
prize felt it to be their duty to commend its future
prospects to the protection of that Arm which
moves so easily the complicated springs of human
action, and wields, with unerring wisdom, the vast
machinery of Providence. Their united supplica-
tions ascended from the lips of one* whose venerable
presence has so often filled this sacred desk, and
whose spirit, perhaps, now witnesses the fulfilment,
in some good degree, of his wishes, and the answer
of Heaven to his requests. His voice no more
guides our devotions, nor animates us in the path
of duty : but his memory is cherished in our hearts,

• Rev. Nathan Strong, D. D. late Pastor of the Church in which
this discoarse was delivprcd.

222 DISCOURSE XVI.

and, on occasions like the present, while we niouru
his absence and feel his loss, let it be a source of
grateful consolation to us, that the undertaking, of
which this evening is the anniversary, began under
the hopeful influence of his prayers. It has met
indeed with difficulties, and still labours under em-
barrassments, which are incident to almost all the
untried efforts of benevolence. Yet, in its gradual
progress, it has been encouraged by the smiles of a
kind Providence, and is at length enabled to com-
mence its practical operation.

At such a season, the Directors of its concerns
have thought, that a remembrance of past favours,
and a conviction of future dependence on God,
rendered it proper again to unite in solemn acts of
religious worship. These acts they have made thus
public, from a grateful sense of the general interest
that has been expressed towards the Asylum ; and
it is at their request that the speaker rises to address
this respectable assembly.

He enters upon the duty which has thus devolv-
ed upon him, not reluctantly, yet with diffidence
and solicitude, principally fearing that the cause of
the Deaf and Dumb may suffer, and yet hoping
that God, in whose hands the feeblest instruments
are strong, will deign to make our meditations not
only productive of benefit to the unfortunate objects
of our pity, but of eternal good to our own souls.
And, my friends, how soon would the apologies of
the speaker, and the implored candour of his hear-
ers, pass into forgetfulness, could we feel that we

DISCOURSE XVf. 223

are in the presence of Almighty God, and that the
awful destinies of our immortal existence are con-
nected with the events of this passing hour! May
the Spirit of Grace impress these truths upon our
hearts, while we take as the guide of our thoughts
that portion of Scripture which is contained in

(3AIAH XXXV. 5, 6.

Then the eyes of the blind shall he opened^ and the
ears of the deaf shall be unstopped. Then shall
the lame man leap as an hart^ and the tongue of
the dumb sing : for in the wilderness shall vmteis
break out, and streams in the desert.

These words depict a part of the visions of futu-
rity which gladdened the eye of Isaiah, and irradiate
his writings with so cheering a lustre that he has
been called " the evangelical prophet." His pre-
dictions are assuming, in our day, some of their
most glorious forms of fulfilment. For although
they had a more direct reference to the time of our
Saviour, by whose miraculous energy the ears of
the deaf were opened, and the tongue of the dumb
loosened, yet without doubt, as might be proved
from the general scope and tenor of the prophetic
writings, they equally allude to the universal diffu-
sion of the Gospel in these latter ages of the church,
and to its happy influence upon the hearts of all
mankind. The same Saviour, who went about

224 DISCOURSE XVI.

doing good, is also the Lord of this lower creation.
He once performed the acts of his kindness by the
mere word of his power : he now is mindful of the
necessitous, and makes provision for them, through
the medium of his providential dispensations. It
should be matter, therefore, of encouragement to
us, that the estabhshment which is now ready to
receive within its walls the sons and daughters of
misfortune, however humble may be its sphere of
exertion, is not overlooked in the economy of the
Redeemer's kingdom ; that its probable influence
is even shadowed forth in the sayings of prophecy ;
and that it forms one link in that golden chain of
universal good-will, which will eventually embrace
and bind together the whole family of man. Let
it awaken our gratitude to think, that our feeble
efforts are not disregarded by the great Head of the
church, and that we are permitted thus to cast our
mite into his treasury.

In the chapter from which the words of my text
are taken, the prophet has described the blessings
of the Redeemer's kingdom, in the richest colours
of Oriental imagery. He pourtrays by the strongest
and boldest figures, the joy that will be difl*used
throughout the earth, when the Gospel of Jesus
Christ shall have been proclaimed to all people,
and its principles made the universal rule of thought
and conduct. He would thus teach us the inti-
mate connexion, even in this world, between holi-
ness and happiness, and excite our efforts towards
hastening on the latter-day glory of the church, by

DISCOURSE XVI. 226

placing before 113 the advantages that will result
from it. Every exertion, then, of Christian benevo-
lence, which forms a part of the great system of
doing good, is entitled, so to speak, to the encour-
agements which the prophet holds forth. I shall
not, therefore, depart from the spirit of the text, if.
on the present occasion, I attempt to describe some
of the benefits expected to result from the exertions
which are making for the improvement of the Deaf
and Dumb, and thus shew how it will happen, that
in this department of Christian benevolence, " in
the wilderness shall waters break out, and streams
in the desert."

The whole plan of my discourse, then, will be to
state several advantages likely to arise from the es-
tablishment of this Asylum, and to propose several
motives which should inspire those who are inter-
ested in its welfare with renewed zeal and the
hopes of ultimate success.

The instruction of the Deaf and Dumb, if prop-
erly conducted, has a tendency to give important
aid to many researches of the philanthropist, the
philosopher, and the divine. The philanthro[)ist
and the philosopher are deeply interested in the
business of education. The cultivation of the hu-
man mind is paramount to all other pursuits ; inas-
much as spirit is superior to matter, and eternity to
time. Youth is the season in which the powers of
the mind begin to devclope themselves, and Ian*
guage the grand instrument by which this devclope-
ment is to take place. Now it is beyond all doubt.

226 DISCOURSE XVI.

that great improvement has been made in the mode
of instructing children in the use and power of lan-
guage. To wiiat extent these improvements may
yet be carried, time alone can determine. The
very singular condition in which the minds of the
Deaf and Dumb are placed, and the peculiar means
which are necessarily employed in their instruc-
tion, may furnish opportunities for observation and
experiment, and the establishment of principles,
with regard to the education of youth, which will
not be without essential service in their general ap-
plication. How much light also may in this way
be thrown upon what are supposed to be the origin-
al truths, felt and recognized to be such by the
mind, without any reasoning process ! Many spec-
ulations, too, which now are obscure and unsettled,
respecting the faculties of the human mind, may be
rendered more clear and satisfactory. How many
questions, also, may be solved, concerning the capa-
bility of man to originate, of himself, the notion of
a God and of a future state ; or, admitting his ca-
pacity to do this, whether, as a matter of fact, he
ever would do it ! What discoveries may be made
respecting the original notions of right and wrong,
the obligations of conscience, and, indeed, most of
the similar topics connected with the moral sense.
These hints are sufficient to shew, that beside the
leading and more important uses of giving instruc-
tion to the Deaf and Dumb, their education might
be made to subserve the general cause of humanity,
and of correct philosophy and theology.

DISCOURSE XVI. 227

But I pass to considerations of more immediate
advantage ; and one is, that of aflfording consolation
to the relatives and friends of these unfortunates.
Parents, make the case your own! Fathers and
mothers, think what would be your feelings, were
the son of your expectations, or the daughter of
your hopes, to be found in this unhappy condition !
The lamp of reason already lights its infant eye ;
the smile of intelligence plays upon its counte-
nance ; its little hand is stretched forth in signifi-
cant expression of its wants ; the delightful season
of prattling converse has arrived ; but its artless
lispings are in vain anticipated with paternal ar-
dour ; the voice of maternal affection falls unheard
on its ear ; its silence begins to betray its misfor-
tune, and its look and gesture soon prove, that it
must be forever cut off from colloquial intercourse
with man, and that parental love must labour under
unexpected difliculties, in preparing it for its jour-
ney through the thorny world upon which it has
entered. How many experiments must be made
before its novel language can be understood ! How
often must its instruction be attempted before the
least improvement can take place I How imperfect,
after every effort, must this improvement be ! Who
shall shape its future course through life ? Who
shall provide it with sources of intellectual com-
fort "^ Who shall explain to it the invisible realities
of a future world ? Ah ! my hearers, I could spread
before you scenes of a mother's anguish, I could
read to you letters of a father's anxiety, which

22S DISCOURSE XVI.

would not fail to move your hearts to pity, and your
eyes to tears, and to satisfy you that the prospect
which the instruction of their deaf and dumb chil-
dren opens to parents, is a balm for one of the keen-
est of sorrows, inasmuch as it is a relief for what
has been hitherto considered an irremediable mis-
fortune.

The most important advantages, however, in the
education of the Deaf and Dumb, accrue to those
who are the subjects of it ; and these are advanta-
ges which it is extremely difficult for those of us,
who are in possession of all our faculties, duly to
appreciate. He, whose pulse has always beat high
with health, little understands the rapture of recov-
ery from sickness. He, who has always trod the
soil, and breathed the air of freedom, cannot sym-
pathize with the feelings of ecstacy which glow in
the breast of him who, having long been the tenant
of some dreary dungeon, is brought forth to the
cheering influence of light and liberty.

But there is a sickness more dreadful than that
of the body ; there are chains more galling than
those of the dungeon — the immortal mind preying
upon itself, and so imprisoned as not to be able to
unfold its intellectual and moral powers, and to at-
tain to the comprehension and enjoyment of those
objects, which the Creator has designed as the
sources of its highest expectations and hopes. —
Such must often be the condition of the uninstruc-
ted Deaf and Dumb ! What mysterious darkness
must sadden their souls ! How imperfectly can

DI6COURSE XVI. 2^

they account for the wonders that surround them !
Must not each one of them, in the language of
thought, sometimes say, " What is it that makes
me differ from my fellow-men ? Why are they so
much my superiors ? What is that strange mode of
communicating by which they understand each
other with the rapidity of lightning, and which en-
livens their faces with the brightest expressions of
joy ? Why do I not possess it ; or why can it not
be communicated to me ? What are those mysteri-
ous characters, over which they pore with such
incessant delight, and which seem to gladden the
hours that pass by me so sad and cheerless ? What
mean the ten thousand customs, which I witness
in the private circles and the public assemblies, and
which possess such mighty influence over the con-
duct and feelings of those around me ? And that
termination of life ; that placing in the cold bosom
of the earth, those whom 1 have loved so long and
30 tenderly ; how it makes me shudder! — What is
death ? — Why are my friends thus laid by and for-
gotten ? Will they never revive from this strange
slumber ? Shall the grass always grow over them ?
Shall I see their faces no more for ever ? And must
I also thus cease to move, and fall into an eternal
sleep ?"

And these are the meditations of an immortal
mind — looking through the grates of its prison-
house upon objects, on which the rays of Revela-
tion shed no light, but all of which are obscured by
the shadows of doubt, or shrouded in the darkest

230 ' d'iscourse xvi.

gloom of ignorance. And this mind may be set free ;
may be enabled to expatiate through the boundless
fields of intellectual and moral research ; may have
the cheering doctrines of life and immortality,
through Jesus Christ, unfolded to its view ; may be
led to understand who is the Author of its being —
what are its duties to him — how its offences may
be pardoned through the blood of the Saviour — how
its affections may be purified through the influences
of the Spirit — how it may at last gain the victory
over death, and triumph over the horrors of the
grave. Instead of having the scope of its vision
terminated by the narrow horizon of human life, it
stretches into the endless expanse of eternity ; —
instead of looking, with contracted gaze, at the
little circle of visible objects, with which it is sur-
rounded, it rises to the majestic contemplation of
its own immortal existence, to the sublime concep-
tion of an Infinite and Supreme Intelligence, and to
the ineffable displays of his goodness in the wonders
of redeeming love.

Behold these immortal minds ! Some of them
are before you ; the pledges, we trust, of multitudes
who will be rescued from the thraldom of ignor-
ance. Pursue, in imagination, their future progress
in time, and in eternity, and say, my hearers,
whether I appreciate too highly the blessings which
we wish to be made the instruments of conferring
upon the Deaf and Dumb.

For the means of anticipating these blessings the
Deaf and Dumb owe much to the liberality of gen-

DISCOURSE 5CVJ. 231

erous individuals in our sister States ; whose be-
nevolence is only equalled by the expanded view
which they take of the importance of concentrating,
at present, the resources of the country in one
establishment, that, by the extent of its means,
the number of its pupils, and the qualifications of
its instructors, it may enjoy the opportunity of
maturing a uniform system of education for the
Deaf and Dumb, and of training up teachers for
such remoter places as may need similar establish-
ments.

This State, too, has, we trust, given a pledge,
that it will not abandon an Asylum which its own
citizens have had the honour of founding, and
which claims a connexion (a humble one indeed)
with its other humane and literary institutions.

In this city, however, have the principal efforts
been made in favour of this undertaking. Here, in
the wise dispensations of his providence, God saw
fit to afflict an interesting child with this affecting
calamity, that her misfortune might move the feel-
ings, and rouse the efforts of her parents and friends,
in behalf of her fellow-sufferers. Here was excited,
in consequence, that spirit of research which led to
the melancholy discovery that our own small Stale
probably contains one hundred of these unfortunates.
Here were raised up the original benefactors of the
Deaf and Dumb, whose benevolence has enabled
the Asylum to open its doors for the reception of
pupils much sooner than was at first contemplated.
Here, the hearts of many have been moved to offices

232 DISCOURSE xvr.

of kindness, and labours of love, wliich the objects
of their regard will have reason ever to remember
with affectionate gratitude ; and here is witnessed,
for the first time in this western world, the affect-
ing sight of a little group of fellow-sufferers assem-
bling for instruction, whom neither sex, nor age,
nor distance, could prevent from hastening to em-
brace the first opportunity of aspiring to the privi-
leges that we enjoy, as rational, social, and immor-
tal beings. They know the value of the gift that is
offered them, and are not reluctant to quit the de-
lights of their native home — (delights doubly dear
to those whose circle of enjoyment is so contracted)
— nor to forsake the endearments of the parental
roof, that they may find, in a land of strangers, and
through toils of indefatigable perseverance, the
treasures of wisdom and knowledge. How can the
importunity of such suppliants be rejected I Hard
is that heart which can resist such claims upon its
kindness.

Nor, we trust, will motives be found wanting for
future exertions in behalf of these children of mis-
fortune. It is always more blessed to give than
to receive. — Efforts of charity, prudently and use-
fully directed, never fail abundantly to repay those
by whom they are made. This is true, not only
with regard to individuals, but also public bodies
of men. That town, whose character is one of
benevolence and good-will towards the unhappy,
enjoys, in the opinion of all the wise and good, a
reputation more exalted, more valuable, more noble,

DISCOURSE XVI, 23S

than it can possibly gain by the most extensive
pursuits of commerce and the arts ; by the most
elaborate improvements in trade or manufactures ;
by the richest displays of its wealth, or the splendour
of its edifices ; by the proudest monuments of its
taste or genius. It gains, too, the smiles of Heaven,
whose blessings descend upon it in various forms
of Divine nmnificence. While the hearts of its in-
habitants expand in charity towards others, and the
labours of their hands are united in one common
object, they learn together the pleasure of doing
good ; they find at least one green spot of repose
in the desert of life, where they may cull some
fruits of paradise, and draw refreshment from
streams that flow from the river of God. They
feel that they are fellow-pilgrims in the same wil-
derness of cares and sorrows ; and, while they look
to that country to which they are all hastening,
while they tread in the footsteps of Him who went
about doing good, how quickly do their differences
of opinion soften ; the lines of sectarian division
melt away ; and even political jealousies and ani-
mosities retire into the shades of forgetfulness!

Yes, my hearers, godliness hath the promise of
this life, as well as of that which is to come. The
spirit of Christian benevolence is the only one
which will change, completely, the aspect of human
affairs. It has already begun to knit together the
affections, not only of towns and villages, but of
numerous sects throughout the world, and seems to
be preparing to embrace within its influence even

234 DISCOURSE XVI.

states and kingdoms. On its hallowed ground, a
respite is given to political and religious warfare;
— men lay down the weapons of contention, and
cherish, for a season at least, the Divine temper of
peace on earth, and good will towards men.

Every charitable effort, conducted upon Chris-
tian principles, and with a dependence on the Su-
preme Head of the church, forms a part of the great
system of doing good, and looks forward to that
delightful day, when the earth shall be filled with
righteousness, and peace, and joy in the Holy
Ghost.

While, therefore, my hearers, I would endeavour
to excite an interest in your hearts in behalf of our
infant establishment, by pourtraying its advantages,
and addressing to you motives of encouragement
with regard to its future progress, drawn from topics
of a more personal and local kind, permit me to
place before you the purest and noblest motive of
ail, in this, and in every charitable exertion ; — the
tendency it will have to promote the welfare of the
Redeemer's Kingdom.

It was the future advent of this kingdom which
filled the heart of the prophet with rapture, when
he wrote the chapter which has been read in our
hearing. Do we participate, in any degree, of his
spirit? Do our efforts for doing good, however
humble may be their sphere of influence, proceed
from a wish that thus we may be made the instru-
ments of advancing that period, when the heathen
shall be given to Christ for his inheritance, and

DISCOURSE XVI. 235

the uttermost parts of the earth for his possession ;
when, through the influence of his Gospel, and the
efficacy of his Grace, " the wilderness and solitary
place shall be glad, and the desert shall rejoice and
blossom as the rose ;" when " the ransomed of the
Lord shall return, and come to Zion, with songs
and everlasting joy upon their heads : when they
shall obtain joy and gladness, and sorrow and sigh-
ing shall flee away."

It is Jesus Christ whom we are thus bound to
love, to imitate, and to obey. We are stewards,
but of His bounty ; we are labourers in His vine-
yard. Whatsoever we do, should be done in His
name. For it is by this test, that all our efforts to
do good will be tried at the great day of His dread
and awful retribution. Let us not fail then to make
a suitable improvement of this occasion, by inquir-
ing, whether our benevolence towards men springs
from love towards the Saviour of our souls ; wheth-
er our humanity is something more than the off-
spring of mere sympathetic tenderness : for it is a
truth which rests on the authority of our final Judge,
that, without the principle of Divine love within
our breasts, we may bestow all our goods to feed
the poor, we may give our very bodies to be burn-
ed, and yet by all this be profited nothing.

While we seek, therefore, to sooth the distresses
and dispel the ignorance of the unfortunate objects
of our regard; while we would unfold to them the
wonders of that Religion in which we profess to be-
lieve, and set before them the love of that Saviour

236 DISCOURSE XVI.

on whom all our hopes rest ; let us be grateful to
God for the very superior advantages which we en-
joy — consider how imperfectly we improve them —
be mindful, that after all we do, we are but unprof-
itable servants — and thus, feeling the necessity of
our continual reliance upon Jesus Christ, trust alone
to His righteousness for acceptance with God.
That this may be the sure foundation, to each one
of us, of peace in this world, and of happiness in
the next, may God of his mercy grant ! Amen>

237

TA€ fottovying Hymns, composed for the occasion,
made a part of the Religious Exercises of the
Evening.

HYMN I. (Isaiah xxxv.)

The wild and solitary place,

Where lonely silence frown'd,
Awakes to verdure, light and grace,

With sudden beauty crown'd.

Through the long waste, neglected soil,

A stream of mercy flows ;
And bids its thirsty desert smile,

And blossom as the rose.

Ye feeble hands, your strength renew ;

Ye doubtful hearts, believe ;
Unclose your eyes, ye blind, and view ;

Ye sad, no longer grieve.

Behold ! the deafen'd ear has caught

Salvation's raptured sound ;
Praise to the speechless lip is taught,

The helpless lost are found.
- •
Say then, with joyful voice aloud,

Jehovah's work we see :
He hath his way within the cloud,

His footsteps on the sea.

238

But righteous is he to perform ;

His word is truth indeed :
And 'mid the sunshine or the storm,

His purposes proceed.

HYMN n.

While in this glad, inspiring hour.
We praise Almighty Grace and Power,
While strains of grateful music rise.
E'en with their tone remembrance sighs.

He, who implor'd, with zeal divine,
A blessing on this great design.
Now sleeps in dust ; and sad we bend
To mourn the Pastor and the Friend.

Yet, oh ! if angels cloth'd in light,
E'er hover round this vale of night ;
If mortal wanderings ever prove
Their watchful glance of guardian love :

Perchance, he views his earthly home,
This lonely flock, this holy dome ;
And while our humble prayers arise.
Aids with his harp the sacrifice.

239

But who can speak his bou^dfless joys,
When those who heard then Shepherd's voice.
Shall meet him in a world of est,
And join the spirits of the blest?

HYMN III.

Ye happy, rescued throng,
Escap'd from gathering night,
Who mourn'd in darkness long,
While all around was light.
As through the cloud
The day-star gleams,
Oh ! love the Hand
That gave its beams.

And ye whose soften'd souls
Each generous feeling prove.
Whose prayers and labours aid
This ministry of love ;

Jehovah's name

Conspire to raise ;

His was the work,

Be his the praise.

Gcopi^e Goodwin & Sons,
Printers, H&rtford.

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