iPMi«MP^a«i^^^nF- '■ ■ ^wp.-"/ -•■ iJiMt'itf' '■■ \ OF THE _ ♦- No ^/A^ Division Range Shelf. Received. z;,?^^^^^^^ 187 l^. IIHMtt in i OP THE \^^ ^970 ^i SYSTEM OF DIVINE CONTAINED tN A SERIES OF ESSAYS ; i:!T WHICH THE PRINCIPAL SUBJECTS CONTAINED IN THE HOLY SCRIPTURES, ARE CAREFULLY ARRANGED, BRIEFLY DISCUSSED, AND IMPROVED. BY JACOB CATLIN, A. M. PASTOR OP A CHURCH IN NEW-MARLBOROUGH, MASS. ** What is Unith?" PonHus Pilate. HARTFORD : GEORGE GOODWIN & SONS PRINTERS. 1818. 437" 7 7 DISTRICT 0%- MASSACHUSETTS, TO WIT . District Clerk^s Office. BE IT REMEMBERED, that on the ninth day of July, A. D. 1818, |?*f*t***' ^^^ i" t^^^ ^♦'I'ty third year of the Independence of the United States of J^^^jV^ America, JACOB CA TLIN, of the said District, has deposited in this '^'^'^''^^ office the title of a Book, the right whereof he claims as author, in the words following, to wit : " A Compendium of the System of Divine Truth : contained in a Senes of Essays ; " in which the principal subjects contained in the Holy Scriptures, are carefully ar- " ranged, briefly discussed, and improved. By Jacob Catlin, A. M., Pastor of a " Church in New-Marlborough, (Massachusetts.) * What is truth ?' Pontius Pilate." 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 books, to the authors and proprietors of such copies, during the times therein mentioned :" and also to an act entitled, " An Act supplementary to an act, enthled, an act for the encouragement of learning, by securing the copies of maps, charts and books, to the authors and proprietors of such copies during the times therein mentioned ; and extending the benefits thereof to the arts of designing, engraving and etching histori- cal and other prints." ^ JOHN W. DAVIS, Clerk of the District of Massachusetts, INTRODUCTION. IT is with no small degree of diffidence, that the au- thor of this Compendium has undertaken, and prosecuted a work so important, and so arduous; and for the cor- rectness of which, especially in point of sentiment, he is so highly responsible, both to the christian public, and to Christ himself. Considering, however, ihe deplorable ignorance of Theology, and particularly of the systematic connection of the great truths contained in the scriptures, which is manifest in all ranks of people, even in this en- lightened part of the world : and considering how few there are, who have ability to purchase, and time and patience to read, the voluminous systems of Theology which are extant ; it has been deemed important, that a Compendium of this kind, embracing all the leading ar- ticles of divine truth, and exhibiting the evidence in their support ; together with suitable remarks and improve- ment; should be published for the particular benefit of the common people ; and more especially, for the benefit of those who emigrate from the old settlements of our country, to spend a number of years in the wilderness, and in a great measure destitute of regular and systemat- ic instruction in religion ; before they are able to support the ministry of the gospel. Instating the usefulness and importance of a summary of christian doctrine and practice, a venerable author INTRODUCTION. makes the following remarks ; that* " There are many, in every age, and in all places, who are so destitute of a sense of the importance of religion, that they would nev- er attend to the sacred scriptures, with that degree of engagedness, which is necessary, to collect from them any thing like a system of doctrines. But, by the aid of a compendium of the doctrines and duties of the gospel, accurately drawn up, with scripture proofs ; they may, in a short time, arrive at the knowledge of every impor- tant truth. And, most certainly, it would greatly assist such as have an inquisitive turn of mind." Another important benefit to be expected, from a com- pendium of the system of divine truth, is, that it greatly tends to excite those who have been most inattentive to the scriptures, and to all religious books ; to read, from curiosity, those important truths, which they could never be persuaded to read, from a sense of duty. In this way, the minds of many stupid sinners may be drawn, by insensible degrees, to a solemn attention to the bible. Another benefit of a well arranged compendium is, that it leads the mind of the reader to think and reason systematically^ on religious subjects ; as well as on all other subjects. It is only for want of due attention, and the proper means of aiding the minds of men, in theo- logical enquiries, that so many people, of good natural abilities, are led to view the bible as a book of miscellanies^ incoherent, if not inconsistent, in its several parts. The particular form, in which the bible is published to the world, is, indeed, somewhat miscellaneous ; but not more so than might have been expected, considering the cir- cumstances of its publication. The holy scriptures were written in difterent ngcs of the world, by about thirty I>^TRODUCTION« V different hands, on a vast variety of different subjects and occasions, and without the least appearance of con- cert or combination. Under these circumstances, it was not to be expected, that the bible should be produced in exact systematic order. Yet, wonderful as it may ap- pear, it contains all the materials of a perfect system of doctrinal and practical religion. Now, therefore, to dis- cover in one general view, by the aid of a well digested summary^ the intimate connection of such an immense variety of important subjects, as are scattered through- out the sacred volume ; must be very profitable, as well as pleasing to the pious and contemplative mind. Accordingly, we add, that a compendium of divine truth is calculated, not only to enlighten the ignorant, and arrest the attention of stupid and profane ; but also to increase the comforts and joys of real christians. When the foundation of all their hopes is discovered, in one comprehensive view, it is calculated greatly to excite their joy, and to confirm their faith and hope in the divine promises. It may be further added, that a good arrangement, and a brief discussion of the interesting subjects contained in the bible, are highly important, not only for the instruc- tion of the ignorant, and for the edification of the saints ; but also for the conviction of sceptics and infidels. For the connection and harmony of the scriptures afibrd substantial proof of their divine original. And no where else, but in the bible, can be found a system of theology and religion, which is connected and consistent in all its parts. But such is the connection and harmony of the system contained in the bible, that all who candidly attend to the matter, feel constrained, cither to embrace Vi INTRODUCTION. the whole, or to reject the whole. But where is the wan. w^ho admits the being of a God, and yet dares to discard all the doctrines and precepts of the bible? Deists and free thinkers, who generally profess to embrace a fart and to reject a iiavt of the sacred scriptures, when they are led to discern the inseparable connection of the whole % find themselves confounded. From the common ground of infidelity, they are driven, either to embrace the sys- tem of revealed truth, or the baseless doctrines of athe- ism. The system of divine truth needs but only to be seen, in its connection, as a system^ to commend itself to every man's conscience. Pains have been taken, in forming this compendium, to address the consciences of the readers, by a simple manifestation of divine truth ; rather than to gratify their taste and fancy, by any embel- lishments of style. The author is aware of the different shades of opinion on several subjects even among the orthodox ; and that this should make him diffident, rather than dogmatical. His aim has been not to shun a declaration of all the counsel of God ; and, at the same time, not to assume the airs of an antagonist. If, by a laborious and prayerful discussion of all the leading subjects contained in the scriptures, this work should be thought useful, and should prove acceptable, in general, to serious and candid minds ; the hopes and expectations of the author will be abundantly answered 5 and he may cherish the rich and precious consolation, that *^ His labor has not been in vain in the Lord." CONTENTS, ESSAY I. Evidence of the Being of a God - - 1 II. The Inspiration of the Holy Scriptures 7 III. The Perfections of God - - - - 22 IV. The Unity and Trinity of the Godhead 34 V. The Work of Creation 43 VI. God's works of Providence - - - - 53 VII. The Sovereignty of God .... 61 VIII. The Decrees of God 67 IX. The Original Character and State of Man 77 X. The Moral Law, or Covenant of Works 82 XI. The Temptation and Fall of Man - - 89 XII. Total Depravity 98 XIII. Original Sin - 103 XIV. Redemption ---.... 110 XV. Regeneration 120 XVI. The Doctrine of Election - - . 128 XVII. Reprobation, and the Unpardonable Sin 136 XVIII. Repentance and Conversion - - - 146 XIX. The Christian Faith 152 XX. Justification by Faith ----- 158 XXI. Perseverance 165 XXII. Self-denial, and true Benevolence - 172 XXIII. Submission to God 178 viii coNTErsTS. ESSAY XXIV. Prayer and Praise - - ... 183 XXV. Duties of theUnregeneratejandthe Means of Grace 194 XXVI. The Holy Sabbath 207 XXVII. The Ministry of the Word of God 219 XXVIII. Evidences of Piety ... - 236 XXIX. The Christian Church ... 240 XXX. The Ordinances of Baptism - - 247 XXXI. The Lord's Supper - - - - 263 XXXII. Church Government - - - - 268 XXXIII. The Millennium - - - > - 285 XXXIV. The Immortality of the Soul - 296 XXXV. Death, and the Separate State - 300 XXXVI. The Resurrection of the Dead - 304 XXXVII. The Final Judgment . - - . 309 A COMPENDIUM OF THE SYSTEM OF DIVINE TRUTH. ESSAY I. Evidence of the being of a God. BY A GOD is meant an intelligent being, who is infinite, self-existent, immutable, omnipotent, and holy ; a being, who is the cause of all things, but who is himself uncaused and eternal. And, that such a being exists, bj a necessity of nature, however mysterious his existence may appear, is made evident by several arguments. 1. The existence of God is evident from our own existence, and from the existence of the whole visible universe. Thus reasons the Apostle Paul, to prove the point before us : " For the invisible things of him, from the creation of the world, are clearly seen, being under- stood by the things that are made, even his eternal power and Godhead." That we ourselves, and all things which we behold, had a Maker, had a cause adequate to their production, is a very clear dictate of reason. Common sense, in early childhood, as well as in advanced age, is always led to infer a cause from a view of its effects. All things which we behold are evidently mutable, and de- pendent ; and consequently finite. Even the intellectual as well as the material system, so far as it falls under our notice, is mutable and dependent. Our minds, as well as our bodies, are subject to numberless changes, w hich proves that they are finite and dependent ', and that they are not causes, but effects ; implying an antecedent cause. We observe further, 2 a EVIDENCE OF THE It is, ill the nature of things, impossible for any thing to be its own cause. This would imply an agency prior to the existence of the agent ; which is an absurdity. Also, to suppose that the visible system of finite beings and things sprang out of nothing by accident, without any cause whatever, would subvert all reasoning from effect to cause 5 and would be an affront to common sense and experience. To suppose that the universe which we behold is un- caused, uncreated and eternal ; and has passed through an infinite series of changes and revolutions, is a gross absurdity. For the idea of a series and succession, im- plies a beginning, progress, and variation ; which is inconsistent with all order and stability ; and indeed inconsistent with the idea of causation. Whatever exists by an eternal necessity of nature, admits of no change, no variableness^ nor shadow of turning. Reasoning there- fore from effect to cause, whicli is a legitimate and conclu- sive mode oFreasoning, we come clearly to the conclusion, that there must have been, by a necessity of nature, an eternal, self-existent, immutable and omnipotent being, who is the cause of all things; and who will be found, in the sequel, to be, of necessity, infinitely holy. This glorious being is called God, the Lord, or Jehovah. From the nature of this argument, it is manifest, that the great cause of all things is an intelligent being. For how is it possible, that a being void of intelligence, should produce intelligence in others ? It is indeed absurd to suppose, that a material being can produce an immaterial, ilow can the earth produce a man ? Or even a beast ? It is as contrary to reason to suppose that inert, lifeless matter can be tiie cause of intelligence, as to suppose, that nothing can be the cause of something. In mere matter, tliere is evidently, no intelligence ; of course, no agency, no eiriciency, in the production of any thing. 2. *j he being of a God is very evident, not only from the existence of the heaveiis and the earth, and all crea- tures and things in the universe ; as being the effects of infinite power and intelligence ; but also from the manner^ in which all things have been produced, preserved and BEi:>'G OF A GOD. hn proved. In the creation and disposal of ail creatures and things, and of mankind in particular; there are such manifestations of infinitely wise design and contrivance, as demonstrate the bcin^ and the leading attributes of God. Man is truly said to he fearfully and wonderfulbj made; and infinitely important are the purp(»ses to be answered by his creation. lie created all things to the intent" that now unto the principalities and powers, in lieavenly places miii;ht be known, by the church, the man- ifold wisdom of God.^' How marvellous are the cfiects of infinitely wise design and contrivance, in the works by which God makes himself known to a sinful and benight- ed world ! and even to those who say in their hearts, " There is no God /" Truly there is a God, " who is wonderful in counsel, and excellent in working." And, for any to suppose, that the countless millions of animal and rational beings in this world, all furnislicd with the means of subsistence and self-defence, and all adapted and directed to the most important purposes, have come into existence and operation by chance ; is altogether unreasonable and absurd. Of chance, there can be no di?tinct idea. It is altogether chimericval. It excludes all idea of agency or causality ; and is a mere nonentity. But such is the order, harmony, and beauty of what are called the works of creation and providence; so bright are the footsteps of infinitely wise intelligence and design, in all the events which take place before our eyes : that we are led to exclaim with tl^e Psalmist, " Vei'iiy, He is a Qod^ who judgeth in the earth." Pertinent to the present inquiry is the celebration of the wisdom, power and glory of the Lord, by the holy Psalmist. Speaking of the works of creation and providence, he exclaims, " O Lord, how manifold are thy works, in wisdom hast thou made them all ; the earth is full of thy riches. So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts. There go tlie ships, there is that Leviathan v/hich thou hast made to play therein. These all wait upon thee, that thou mayst give them their meat in due season. That thou givest them they gathei-. Thou openest thine hand ; they are filled with good. Tiiou hi- EVIDENCE OF THE dest thy face ; they are troubled. Thou takest away their breath ; they die, and return to their dust. Thou send- est forth thy spirit, they are created ; and thou renevvest the face of the earth. The glory of the Lord endureth forever : the Lord shall rejoice in his works." Thus evidently it appears that there is a God, from the manner in which all things take place, and from the mani- festations of infinite wisdom and power, which are made, not only in the production of all creatures and things ; but in their direction to the most important ends and pur- poses. The very existence of effects is a demonstration of an adequate cause : and if the effects be glorious, such also must be the cause. As the visible heavens are glori- ous ; so it follows, that " the heavens declare the glory of the Lord, and the firmament sheweth his handy work." 3. In the view of candid and pious minds, in particular, the bible itself, considered as an effect, and an effect which man could not produce ; is a demonstration of the being of a God. Aside from all the testimonies of the bible, to this great truth, the very nature, tendency and effects of the book itself are sufficient. A book so full of wisdom and knowledge, so pure and holy, so hostile to the cor- ruptions of the human heart, could never have been the effect of human efforts. The efforts of natural men are indeed uniformly in opposition to the bible. But, were the most candid and learned men, to make their utmost exertions to form a bible, they would utterly fail for lack of wisdom and knowledge. To form such a book, and give it credit and influence, in this wicked world, as far exceeds the wisdom and power of man, as to create a world. If the heavens declare the existence and glory of the Lord ; the scriptures do it more abundantly. They declare a holy law, and a holy gospel. They reveal truths, which man could never have discovered ; and to which the human heart is violently opposed. The scriptures establish that wisdom, which even some of the most wise and learned men call foolishness. For the bible confirms the gospel revelation, which is a stumbling block as well as foolishness. The nature of the bible is to exalt God, and to abase the hearts of sinful men. It considers men BEINO OF A GOD. as being dead in trespasses and sins, and under the curse of the Taw ; and as depending on the blood of atonement for pardon and salvation. It promises no reward to the best deeds of the unregenerate. On the whole, it exhibits a system of religion, perfectly obnoxious to every natural heart. And it declares, in plain terms, that " the natural man receive th not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned." Now if there had been no God, no being infinitely wise, powerful and holy ; how could such a book as this have been invented and imposed on mankind, as a divine revelation ? Had mankind embraced a forgery for their bible, it would have been of a nature very different from the bible which we possess. The same evidence of the existence and agency of the Deity is derived from the effects of the bible. Contrary to all human calculation or conjecture, the bible has produ- ced effects most extensive, powerful, and salutary. In whatever age, nation or society, it has been embraced heartily, as the system of divine truth, and the only rule of faith and practice ; the effects have been most precious. But, had there been no God, no divine influence ; no su- perintending providence 5 how could any blessed and hap- py effects have beeji produced by the bible ^ How could the scriptures, and they only, have produced a state of civilization among barbarians ? How could they ever pro- duce a conviction of sin 5 and a conversion 01 the heart to Christ, and to the doctrines of the cross ? Such are the nature and effects of the holy scriptures, as prove, to the full satisfaction of all serious and candid minds, that there is a supreme and infinite Being, who is the cause of all things 5 and that there is a universal, su- perintending providence over all the events of the uni- verse. The bible is as evidently the workmanship of an infinitely wise, holy and omnipotent God, as the temple of Solomon was the workmanship of wise, skilful and faithful artificers. Did not mankind say in their hearts. -^ there is no God/' no man, with the bible in his hsnds^ G EVIDENCE or THE BEING OF A GOD, could possibly be an atheist. For, in every sacred page^ the true God is made manifest. 4. Had there been no God, it is very certain, consid- ering the natural disposition of the human heart, that no man would ever have believed in a God. The whole hu- man race, in all generations, would have been atheists ; and this on just and rational ground. For, in this case, there would not have been a single argument, of any weight, to prove the existence of a God. Error is, in no measure, supported by rational argument. If there be no God, then all the seeming arguments which have been produced, and which can be produced, to prove the being of a God, are but mere sophistry. And since mankind are so strongly bent on atheism, as to say in their hearts, ''There is no Gody^ and so subtile and ingenious, as they are found to be, to evade the evidence of his exist- ence 5 we may be certain, that if there were no God, no man would be in the least danger of believing, obeying or trusting in any god whatever. Of sinful men it is said, " God is not in all their thoughts ;" and " they do not like to retain God in their knowledge." What then could induce mankind, without the most forcible evi- dence, to believe in the existence of a God ? 5. We are therefore led to conclude, that the almost universal belief in one or more Gods, by men of all char- acters, and of all ages, is a strong proof of the being of a God. Traditions, and maxims in religion, however vague and fabulous, have their foundation in some im- portant realities. Mere fictions grow out of certain mat- ters of fact : so that the most corrupt and idolatrous notions of the Deity as well as the most rational and correct, serve as a proof of the being of a God. REMARKS. Having found abundant evidence of the being of a God, who is the first cause of all things ; the Almighty Creator and Governor of the universe; who is the Fath- er of our spirits, and the former of our bodies ; in whose hand our breath is, and whose are all our ways ; we are THE INSPIRATIOrs- OF THE HOLY SCRIPTURES. 7 led to realize the importance of glorifying him as God. Such is the stupidity and atheism of the human heart, that mankind in general, are very little influenced by the consideration, or even by the belief of the existence of a God. They even dare to blaspheme his sacred name. " In works they deny him, being abominable and diso- bedient, and unto every good work reprobate." It is certainly rational, and highly important, that those who have believed in God, should be careful, noi only to maintain good works; but also to worship him, and glori- fy his name. " A sonhonoreth his father, and a servant his master. If I then be a father, where is mine honor ? and if I be a master, where is my fear ? saith the Lord of hosts." Doubtless the Most High God, who is the pos- sessor of heaven and earth, acts with a supreme regard to his own honor and glory ; and with a suitable regard to the welfare of his rational creatures. Doubtless, " the Judge of all the earth doth right." With great reason and propriety, therefore, does he demand of all his ra- tional creatures, their tribute of honor and glory. Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory, forever and ever. — Amen. ESSAY 11. The inspiration of the Holy Scriptures. In the foregoing Essay, we have attended to the first, and the fundamental article in the system of divine truth^ Evidence has been given of the existence of a supreme, eternal, and immutable being, who is called God. And, that we may be the more abundantly furnished with ar- guments, in the discussion and proof of all the following articles of the system, it is proposed, in the next place, to prove the divine inspiration of the Holy scriptures. THE INSPIRATION OF That mankind, on many accounts, stand in very great need of a revelation from God, is generally granted, by those who are favored with the holy scriptures ; and has been granted, by many of the most candid and inquisitive, even among the heathen. The wisest of men, in every age and nation, have found by experience, and, in their writings, have frankly acknowledged, that, without a clear and infallible revelation from God, no man, in this sinful and benighted state, can know his character and will ; nor can any man know his own state and character. Such is the ignorance of mankind, because of the blind' ness of their hearts, that not one can be found, who is able, by the light of nature, to suggest a ground of hope for sinners. It is impossible for man to decide, by his own reasonings, whether God can, on any ground, be propi- tious to the guilty. Or indeed, whether there is, or is not, a future and eternal state of reward and punishment. Untaught of God, the sober and reflecting part of man- kind must, of necessity, be in a state of great darkness, doubt and despondency. Well may they despairingly cry, " Who will shew us any good .^" who can give us any light, on subjects infinitely important ? At the same time. We observe, that there is an impression on the minds of mankind in general, that the Deity is good ; that he is kind and merciful : and that he is willing to enlighten and instruct his rational creatures. Some indeed have held to the doctrine of two supreme beings, one good, and the other evil : one the author of all good, and the other the author of all evil. But this is generally, and justly considered as an absurdity. The general impression on the human mind is, that the Lord is good ; and that he is disposed, in his own time and way, to enlighten the world, by an infallible divine revelation. From these two considferations, that mankind stand in perishing need of instruction from God ; and that He is kindly disposed to give them instruction ; we have strong presumptive evidence, that there is, somewhere, an infal- lible revelation from God. But where is this revelation to be found ? Do we i&nd it in the Alcoran ? No. In the THE HOLY SCRIPTURES. U books of heathen mythology ? No. Where then, except in the hible, do we find a divine revelation ? Certainly no where at all. It remains now to be proved distinctly, from various sources of argument, that the scriptures of the Old and New Testaments were given by inspiration of God. The evidences of this important truth are various ; and it is conceived, they are conclusive. The evidences to be adduced are external, and iiiternaL As an external evi- dence, we may state, 1 . The vast number and variety of miracles which have been wrought in the name, and by the power and author- ity of God ; and expressly, for the confirmation of his word, and his truth. A miracle is a supernatural work of God ; or a work, by which the laws of nature, so called, are suspended or controuled. It is not only a work, which, like the works of creation and providence, exceeds all finite power and wisdom ; but a work which counteracts the most common operations of divine power and wisdom. When the rod of Moses became a serpent, and was presently restored to a rod in his hand ; a miracle was wrought. When, by stretching forth his rod, according to divine direction, Moses brought upon Egypt all the successive plagues, till the first-born of man and beast were destroyed ; and till their king and armies were overwhelmed in the red sea j and when the sea itself was divided, for the safe passage of the Israelites ; and for their escape from the armies of Egypt ; miracles were wrought. It is folly to allege, as some do, that these astonishing events were effected by the skill and power of magic. For the magicians them- selves were sufferers in the plagues ; and they acknow- ledged the finger of God in the plague of lice. Now, is it possible to suppose, that all these things were tlie ef- fect of magic, or of mere deception, and cunning crafti- ness ? For this is all that is m.eant by magic. Will any one imagine, that the pillar of cloud by day, and of fire by night, which was an infallible guide to Israel forty years in the wilderness 5 and which led them to the land of promise, was the effect of magic ? If all these were the 10 THE INSPIRATION OF effects of magic; then the world is governed by magic. By this the people were furnished in the wilderness, with the daily supply of manna. By this the rock was cleft at Horeb, and the waters gushed out, and flowed by the side of their camp, in all that barren desart. If all these, and all otlier miraculous events have been produ- ced by magic ; then magic has created the world, and is tlie true God. Yet it is granted by all, that magic is a mere deception, and has been thus considered, in all ages. But, certainly, something more than human deception, and cunning craftiness, was manifested in the miracles of Moses and the prophets. Do any doubt the facts related, concernino; the deliv- erance of Israel from Egyptian bondage, and their jour- ney to the land of promise ? As well may they doubt the existence of such a nation as the Israelites. But the na- tion, with most of its peculiarities, still exists, though scattered and dispersed 5 and never was there a nation or people, more attentive to their records and genealogies. The facts related are indubitable. And, surely, none but the Almighty could perform these miraculous works. All were wrought to vindicate the authority of Moses, who was commissioned to deliver the people of Israel from Egyptian bondage. Under the same divine com- mission he wrote the books ascribed to him in the scrip- tures. Have we not then as great an assurance of the truth of these books of Moses, as the Israelites had of the truth of his declarations ^ Respecting all the miraculous works of which we have any account in the scriptures, it is to be considered, that they are displays of the supernatural power of God, for a contirmation of his word, and a vindication of his author- ity. Now is it not absurd, and inconsistent with the perfections of the Holy One of Israel, to suppose that He would perform miraculous works in support of falsehood and wickedness ? Would he take measures to destroy his own holy kingdom ^ Or to destroy the confidence of his friends ? It is well worthy of notice, that miracles have always b«en considered by the Jews, and perhaps by all but THE HOLY SCRIPTURES. 11 modern infidels, as a test of divine truth, and divine authority. Nicodemus declared the common sentiment of the Jews, in his address to our Saviour ; " We know, that thou art a teacher come from God, for no man can do the miracles that thou dost, except God be with him." When Christ had raised Lazarus from the dead, and wrought many other miracles, in the presence of the multitude ; " Then gathered the chief priests and the Pharisees a council, and said. What do we ? for this man doth many miracles. If we let him thus alone, all men will believe on him ; and the Romans shall come," (as Christ had prophesied,) "and take away both our place and nation." The same Jewish council was thrown into perplexity by the miracle wrought upon the lame man, at the gate of the temple. " What shall we do to these men ?" said the venerable council; "for that indeed a notable miracle hath been done by them, is manifest to all them that dwell in Jerusalem, and we cannot deny it.'* Of course, they could not deny the divine power and authority of Christ, and his apostles. Thus it was ac- knowledged, by the enemies as well as the friends of Christ, that miracles were wrought, and that they afforded an ample evidence of the truths, which they were wrought to confirm. But every page of the bible has been supr ported by this kind of evidence. Almost innumerable have been the particular and temporary miracles, wrought for the confirmation of certain divine truths, or for the vindication of particular divine claims. There are also standing miracles ^ such as the preservation of God's an- cient covenant people, in all their sojournings, captivities, dispersions, and calamities; and the preservation, en- largement, and prosperity of the christian church, under all her persecutions and distresses. It is by a standing miracle, that we realize, in part, and anticipate more fully, the restoration of Israel to their long lost inheri- tance of the land of promise ; together with a fulness of accession from the gentile nations, in the fulfilment of sacred prophecy. By the same standing miracle, " The earth shall be, ultimately^ filled with the knowledge of the glory of the Lord, as the waters cover the seas." IS THE INSPIRATION* OF Thus, by miracles, the divine inspiration of the scriptures is, in the view of candid minds, unquestionably proved. 2 Another external evidence is derived from the ex- act fulfilment of scripture prophecies. " For the proph- ecy came not in old time, by the will of man ; but holy men of God spake, as they were moved by the Holy Ghost." But how does this appear ? It appears from the matter and circumstances of the prophecies, compar- ed with their fulfilment. The prophecies were delivered, not with any pretence to foreknowledge ; but altogether in the style of a divine revelation. " Thus saith the Lord^^^ was all that the prophets pretended to know; and, in many instances, they probably understood but very imperfectly, the subjects of their own prophecies. And the things predicted, which were best understood, were, inhuman view, very improbable 5 many of them depending on the voluntary agency of people who were, as yet, unborn. Another circumstance of the scripture prophecies is, that they are exceedingly numerous 5 and relate to the events of all ages, and all nations. Of course, many of them must have been delivered several thousand years before their fulfilment. The most of the prophecies relate to Christ and his church ; and this be- ing the case, the fulfilment must, as we have found, de- pend on thousands of miracles. But who could foretel what it would be the will of God to do, in a way of mir- acles, for his redeemed church ^ Under all these circum- stances, it is manifest, that if men have uttered none but true and correct prophecies, they " have spoken as they were moved by the Holy Ghost,^^ But, that hundreds of correct prophecies, respecting the incarnation, works, sufferings, exaltation and triumph of Christ; and res- pecting the rise, progress, sufferings, and ultimate glory of his church ; as well as respecting the rise and fall of the nations and empires of the world ; admits not the shadow of a doubt. For it is increasingly evident, that, as fast as events can succeed one another, all the proph- ecies are or will be fulfilled. Who but the omniscient God, could foresee the most singular events respecting Abraham and his seed ? and, that from him should pro- 'i'UE HOLT SCRIPTURES. IS ceed tlie Messiah, who should be cut off) hut not for Idmself? Without the spirit of prophecy, who could measure the time of the advent and sufferings of Christ ? Who but God himself, could foretel tlie rise, character, progress, duration and downfall of papal Rome ? And wlm could describe, with such exactness, the universal disper- sion of the infidel Jews ? and their final and glorious restoration ? But, that all these things, and many more, have been foretold, in the ancient ages of the world, as well as in the time of Christ and his apostles, cannot be denied. The evidence from prophecy, of the divine inspiration of the holy scriptures, is rapidly increasing. The events of every year are a more and more clear fulfilment of ancient prophecy. The state of the Jews, for instance, is more and more clearly seen to be such as has been long pointed out in prophecy. They are hegirming to set their faces towards Mount Zion. They begin to favor the reading of the New Testament. Individuals begin to preach the gospel successfully, to their deluded brethren. Soon will their restoration and conversion to Christ, as clearly accomplish the prophecies, as their captivity and dispersion. Another prophecy, remarka- bly fulfilling at this day, is, that God will give unto his Son the heathen for his inheritance, and the uttermost parts of the earth for his possession. And how wonder- ful it is, that, while all the antichristian nations are passed by, and given over to their abominable idolatries ; the greatest exertions are made, and successfully made, to send the missionaries of the cross, with the bible in their hands, to the most benighted heathen nations ! Do we not see another angel^ an extra angel, at this day, fly ill the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people ? And does there not follow yet another angel, saying, " Babylon is fallen, is fallen, that great city .^" Papal Rome^s evi- dently falling to the ground ; and the heathen nations are gathering round the standard of the Redeemer. These remarkable prophecies, being now fulfilling before 14 THE INSPTRATION OP our eyes, affords us the clearest evidence, that thev, and all the prophecies, and all the scriptures, were given bj inspiration of God. To say, that such a multitude of predictions are noth- ing but human conjectures, is to say what no candid man can believe. For, in the common affairs of life, human conjectures are, most generally, found by experience to be groundless. If any say, that pretended prophecies are but a mere history of events, after they had taken place ; let them in- form the world when, and by whom this history was written. We know the origin of the Alcoran ; and of the books of heathen Mythology. We know the origin of the Antiquities of Josephus, and of all other writings of any considerable notoriety. How can there be any doubt, respecting the more interesting and important writings of the prophets ? These have been constantly in the hands of the Jews, read in their temple and syna- gogues, every sabbath day ; and they have always been regarded as the true history, and the records of the na- tion. If these writings had been a forgery, there would certainly have been a detection ; for the Jews and chris- tians have always kept a jealous eye on each other, and liave critically guarded every word and letter of the Old Testament. If the prophecies had been a forgery, how could they have been palmed on that enlightened nation ? any more than a similar forgery could now be palmed on our nation. It is certainly unreasonable to conceive, that the great system of prophecy, which has been, and now is, so strikingly fulfilled, was written as a mere history of past events. " We have," undoubtedly, " a more sure word of prophecy, unto which we do well to take heed, as unto a light tliat shineth in a dark place." And it is evident from the scriptures, that the design of prophecy wa«, to establish the whole system of revealed truth. iFor if the prophecies of scripture are divinely inspired, so is every other branch of scripture. For the prophecies were designed as a confirmation of the whole. We now proceed to a discussion of the internal evi- dence of the divine inspiriition of the scriptures. Evi- THE HOLY SCRIPTURES. 15 ilence of this kind is various ; ami we may notice a number of particular arguments. 1. The holiness and purity of the doctrines and laws of the bible, afford a powerful argument of its divine original. That the whole world lieth in wickedness^ is a fact so glaringly evident, that few are found to dispute it. The hearts of men are deeply corrupted and de- praved : fully set in them to do evil. Selfishness is, manifestly, the governing principle in the human heart. Where then can we look for a system of holy doctrines and laws, except to the inspiration of a holy and right- eous God ^ In the bible, we find a system of religion and morality, perfectly pure and holy; perfectly diverse from all otncr systems, which are acknowledged to be of human invention. The basis and substance of this system is contained in two great commands, viz. " Thou shalt love the Lord thy God with all thy heart, and with all thy soul ; and thy neighbor as thyself.'' From whence oridnated these holy commands ? They counteract the feelings of every natural heart; and of course could not have been a human invention. No sinful being could ever be disposed to bind himself and others to a rule, which is the abhorrence of his heart But, that these commands are holy, just, and good, must be acknowl- edged. No man of a correct and well informed con- science, can utter a cavil against them. " The law js holy, and the commandment is holy, and just, and good.'' From whom, but God himself could such a law proceed r But, as the law, which is the basis of all religion, is holy : so also is the gospel : so are all the doctrines of the holy scriptures. All are doctrijies, which are according to godiimss. Most evidently, the bible, which is holy, is given by divine inspiration. 2. The scriptures were written, either by very honest, virtuous and candid men, as appears, by the previous argument, to have been the case ; or else by the vilest impostors, whose object it was to play the hypocrite. But if the scriptures are a mere forgery, it is absurd to suppose, that they were written by good men. And 16 THE INSPIRATION OF since thev evidently contain a system of holy laws and doctrines, and are perfectly offensive to the vvicked heart ; it is hardly supposeable, that they were written by wick- ed men, unless their minds were controlled by divine iniiuence : and, in this case, it amounts like the prophe- cy of Balaam, to a divine revelation. Generally speak- ing, if not universally, when wicked men invent systems of religion, their systems, like their hearts, are corrupt and wicked systems. They are grounded in selfishness. On the whole, we see not how it was probable, or even possible, that a system of religion, evidently holy, could have been produced, without divine inspiration. S. Another internal evidence of the divine inspiration of the scriptures is, that the whole system is harmonious. 'J1ie variety of style and manner of writing, is an evi- dence that it was written by various hands, at different periods of tbc world, and under different forms of govern- ment. But however various the manner is, the matter is the same. In doctrines, laws, history, predictions, prom- ises, threatnings, there is perfect harmony. Fifteen hun- dred years elapsed, while additions were made, by Moses and the prophets, and the Apostles of Christ, to the canon of scripture. The work was performed by about thirty different hands ; and evidently, without any par- ticular concert among themselves. Yet a perfect harmo- ny runs through the whole. Old testament and new, look to the same great objects. They exhibit the same God, the same plan of atonement and forgiveness of sin, the same church, the same faith, the same heaven and hell. The points established by one of the writers, are estab- lished by the others. Wlio can account for this wonderful harmony of the scriptures, but by the infallible guidance of divine inspiration t' It has always been found impossible for any number of authors, aided only by human wisdom, to harmonize among tiiemselves. Nor can the wisest of christians per- fectly agree in their explanation of the scriptures. It is evident, from universal observation, that perfect harmo- ny of sentiment, among blind and sinful men, cannot ex- THE HOLY SCRIPTCRES'. It ist without the controlling influence of the Spirit of truth. " When he, the spirit of truth is come, he shall guide vou into all the truth." 4. Some of the most sublime and important subjects contained in the bible, could never have been suggested to the minds of mankind, without a revelation from God. For they are, and continue to be perfect mysteries. Who could have invented, and enforced on proud and sinful men, the doctrine oftheTrinitv in unity of the God- head, as laying the only consistent foundation of the great work of redemption ? Of all mysteries, this is one of the most sublime, and not the least important. It is a cardinal doctrine in the christian system. Who could have discovered, without a spirit of prophecy, that the Son of God, who is God manifest in the fleshy must suffer and die, to atone for the sins of the world ? " Great is the mystery of godliness, God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the gentiles, believed on in the world, received up into glo- ry." Who but God ever revealed any thing, which, in its nature, was mysterious ? For instance, the resurrec- tion of the dead, and the final judgment of the world. In the view of unbelievers, the resurrection is a subject of mockery and ridicule ; and so are all other masteries. But, without a revelation from God, the most important subjects must have been, to this day, involved in profound mystery. Very scanty indeed, are the bounds of himian know- ledge and comprehension ! It is evident, therefore, that, independent of a divine revelation, mankind can never attain to that knowledge of God, which is essential to the hope of final happiness. 5. It is no inconsiderable argument of the divine inspi- ration of the scriptures, that owing to the weight and solemnity of the subjects, as well as to the manner in whicli they are treated, they command attention. Other books may be read with avidity, and with deserved admiration : but how soon do they become trite and uninteresting ! comparatively speaking, they take but Jittle hold of the conscience, or the heart The bible h *3 18 THE INSPIRATION OF the book affording the most durable entertainment. It becomes more and more interesting, the m.ore it is peru- sed, even by those, whose hearts are opposed to its sentiments. Tliere is a kind ot" solemn and irresistible charm in the sacred oracles, which arrests attention; and is frequently instrumental of melting the rocky heart. " Is not thy word like fire, and like the hammer, that breaketh the rock in pieces ?"— " The word of God is quick and powerful, sharper than any two edged sword, piercing to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents'of the lieait." These are the testimonies of scripture, expressing, however, what are well known matters of fact. Now therefore, is it not absurd to sup- pose, that the scriptures, which produce such astonishing and glorious effects, are a mere human invention ? Every attentive and candid mind, wliile reading the holy scrip- tures, feels an impression, which cannot be produced, by any other reading whatsoever. If therefore, the scrip- tures were tlie production of any mere man ; he must iiave been far superior to any other man : and even to i\\^ angels of light. For the scriptures, doubtless, exhibit things which the angels desire to look into. Who then, and where is the man, that invented the holy scriptures ? and that had influence enough to make the most enlight- ened part of mankind believe, that they were the oracles of God ? and, as such, had been received and acknowl- edged, by a long line of ancestors ? And where is the man, who could attach to his own inventions, such an overwhelming influence, as to control the hearts of friends and foes? The attention which the scriptures command, is a powerful evidence of their divine inspiration. The gospel of Christ is well said to be " the j^ower of God to salvation^ to every one that helievethJ^^ 6. Another internal evidence of the divine inspiration of the scriptures is, that the religion, founded on them alone, endures, and outlives all opposition. No book was ever hated and opposed so much as the bible ; and yet none was ever so abundantly i^ublished and read by all classes of people. It endures the opposition of hea^- THE HOLY SCRIPTURE?. 19 tiieii and infidels ; and is, at this day, rising in reputation, both in the christian and heathen world. Hundreds of men are employed as translators and printers of the scriptures, for the benefit of the destitute, and of the heathen. To facilitate the great work of evangelizing the world, bible societies are formed in every part of Christendom. And they are, in a measure, favored, eveji by Catholics and Jews. All other forms of religion fail ; but that of the bible is triumphant. The very existence, preservation, and rising estimation of the scriptures, can be owing to nothing short of divine power and influence. But it is absurd to suppose, that the Most High and Holy God would aftbrd his special aid to protect and promote a forgery. 7. The candor, frankness, and impartiality of the wri- ters of the bible are remarkable. They notice, without reserve, all the faults and imperfections of the church, and of the best characters which they describe. Some of the writers state their oiun faults, without the least pal- liation. Thus did Moses, and David, and Paul. Now is it possible to suppose, that impostors, or any but men of the most approved honesty and integrity, were the writers of the scriptures ? But if they were honest men, they were divinely inspired. For this was what they claimed. Their current style was, " Thussaith tlie Lord." 8. The bible illuminates this ignorant and benighted world ; and this proves that the author is divine. Most evidently is the bible a light ivhich shines in a dark place. That which we call the word of God, is " a lamp unto our feet, and a light unto our path.'" Does not ex^- ly conscience testify, that there is more valuable light, of every kind, communicated from the scriptures, than from all other sources ! Are not the christian nations far more enlightened, both speculatively and spiritually, than the heathen and mahometan nations ? Is it not a fact, that as many of the heathen, as cordially receive and obey the scriptures, are by them, greatly enlightened ? Is it not a fact, that poor naked starving Hottentots, who had long dwelt in dens and caves of the earth, have been, of late, called out of their filthy dens and burrows, into 5dO THE INSPIRATION OF civilized life, bj the joyful sound of i!t\Q gospel ? And from these depths of darkness, where the name of a God has been scarcely known, have not a great number become the sober intelligent followers of Jesus Christ ? and have not even a goodly number become tlie preachers of his gospel ? Does not the bible have an illuminating effect upon the minds of mankind ? What other source of light can be compared with this? Do any bring in competition with the scriptures, the light of human reason and phi- losophy ? But who does not know, by long and sad ex- perience, that even these can never be cultivated to any advantage, without the aid of the bible, and the practice of the christian religion ? Expunge the scriptures, and the christian worship and ordinances from our colleges, and from all our literary institutions ; and the whole foundation of literature and philosophy is undermined. Very little knowledge or instruction can be acquired, where the scriptures are discarded. They are, most evidently, the fountain of light and truth. Christ very justly claimed to be the light of the world : and wherever this light is extinguished, men grope in profound darkness and heathenism. But if the scriptures were a vile and wicked imposture ; how could they be the light of the world ? 9. The moral tendency and effects of the scriptures, prove clearly, that they are a divine revelation. Good morals proceed only from good principles. There is an inseparable connection between truth in principle, and virtue in practice : also between error in principle, and wickedness in practice. If, therefore, the moral tenden- cy and effects of the scriptures are found to be good ; if the laws and doctrines of the bible are found to be alto- gether salutary and beneficial to this sinful world ; who can object to their being of a divine original ? In this respect, deists in general, appear to be grossly inconsis- tent. For all, who possess a common share of candor, acknowledge the beneficial tendency and effects of the scriptures ; and many of them are disposed to encourage and support the ministry of the gospel ; while they con- sider the whole bible as a system of cunningly devised THE HOLY SCRIPTURES. ii!l fables. But can it, with any reason be supposed, that mere fables and fictions, uttered most arro«;antly, in the name of the Lord, are tbe richest source ot pure moral- ity ? Certainly not. The most excellent tendency and effects of tbe scriptures, result only from their being a system of divinely inspired and holy truth. Tiiis is as evident, as that a system of novels and romances is per- nicious in its tendency and effects, because it is the result of error, delusion and licentiousness, in principle. Do any declaim against certain doctrines of the bible, ;is being of dangerous tendency } Let them look well to ihe effects of these doctrines. By tiieir effects, shall their tendency be decided. Only discard the doctrine of di- vine decrees and election, and of total depravity and re- generation, and of atonement and redemption by the blood of Christ ; and the foundation of all experimental and practical religion is undermined ; and nothing remains but a system of selfishness. The very doctrines, whose ten- dency is so much dreaded, are found, by their effects, to be the doctrines which are according to godliness. It is by the force of these solemn truths, applied by the spirit of God, to the consciences and the hearts of sinners, that they are converted, and saints edified. " Of his own will, begat he us, with the word of truth." We have now attended to the principal arguments in proof of the divine inspiration of the holy scriptures ; and it is apprehended, that the evidence is abundant, and incontestable. We may therefore proceed in the discus- sion of the many remaining articles of the system of divine truth, relying with full confidence on these sacred oracles, both for illustration, and for legitimate proof. " 2'hus saith the Lord^^"^ shall, hereafter, be tantamount to a dem- onstration. On this interesting subject, we may remark, L The infinite condescension and mercy of God, in giving us such an ample fund of light and instruction of which we are utterly unworthy ! With perfect justice, might he have left us, and all mankind, to grope in darkness, de- lusion and wickedness ; totally destitute of a gleam of light or hope. How infinitely different is our case from 22 THE PERFECTIONS OP GOD. what it would have been, had we never heard of a God, nor of a Savior, nor of the Holy Spirit, the Sanctifier ! How should our souls magnify the Lord, and bless his holy name, for the gift of his word, which is a lamp unto our feet, and a light unto our path J S, How sinful and deplorable is the state of those who are determined never to oelieve in divine revelation 5 but to rely on their own wisdom and goodness for the hope of final happiness ! As certainly as there is a Savior, and they continue to reject him, they must perish forever. How fervently should christians pray for unbelievers ! " Father, forgive them, for they know not what they do, ^^ amex. ESSAY in. The perfections of God. In the last essay, proof has been off'ered, of the di- vine inspiration of the holy scriptures. We may now proceed, by the light of scripture and reason, to an illus- tration and proof of the perfections of God. '' As for Ood, his way is perfect." Equally perfect is his nature. To exhibit a clear illustration and proof of the divine perfections ; a distinction will be made between those which are called natural, and those which are called moral perfections. The natural perfections of God, con- sist in liis eternity, immutability, omnipotence, omni- science, omnipresence, invisibility and independence* Of all the moral perfections of God, holiness or goodness is the sum and substance. But his goodness consists in justice, mercy, spiritual wisdom, truth, and faithfulness. In the arrangement which has been made of the nat- ural perfections of God, the first to be considered, is his eternity. And that he is, in the strictest sense, eternal, absolutely without beginning or end, or any limitation, THE PERFECTIONS OF GOD. 2S is evident from this consideration, that if it ever was tlie case, that he had no existence, it was impossible for him without an antecedent cause, to commence an existence. Absolute nonentity could never have caused any exist- ence whatever. If God be supreme, he is " The eternal God." In a manner, to us mysterious, God is self-exist- ent, existing by a natural and eternal necessity. So that his non-existence is far more inconceivable than the non- existence of the whole universe. He exists indepen- dently of any causation, or any extraneous power and agency whatever. Hdwever difficult it may be for us to comprehend the idea of God's eternity, yet the evidence is conclusive ; and the scriptures declare, that " from everlasting to ev- erlasting, he is God." If any imagine, that God could not have existed happily^ from all eternity, on account of his being, till the birth of the rational creation, in a state of eternal solitude ; this difficulty is obviated, by consid- ering, that "One day with the Lord is as a thousand years ; and a thousand years as one day." In his infinite mind, past, present and future are all alike. In his infin- ite mind, every object of delight and felicity, is eternally and invariably the same. His infinite happiness and glory are commensurate with his existence. For, " All things are naked and open unto the eyes of him with whom we have to do." Immutability is next in the order of the divine attri- butes. " I am the Lord, I change not." Immutability in God results from his necessary and eternal existence. The very idea of necessary existence, implies the im- possibility of change or variation. For the ground of this necessity is always the same. * Jesus Christ is said to be the same, yesterday, to-day and forever. Change implies a beginning of what is present, and a liability of its ending. Unless, therefore, God be immu- table, there is no assurance of any thing ; no assurance of his own eternal existence. To be a ground of confi- dence, he must be without variableness or shadow of txirnins:* 24 UlE PElHECTIOJsB OF GOD. On the whole, it is evident^ from scripture and reason, that God is absolutely unchangeable. His nature, his perfections, his purposes, his eternal counsels, and the great ends of all his operations, are invariably the same. " He is in one mind, and none can turn him, and what his soul desireth, even that he doth." Omnipotence is, in the order of divine attributes, the next which claims our attention. By this we are to understand, all possible power. Some things are, in their nature, impossible ; and are therefore not the objects of power. To cause a thing to be, and at the same time, not to be, is absurd and impossible. Whatever is possible in the nature of things, is possible with God ; and in this sense only, " With God all things are possible ;" and nothing is too hard for the dlmighty. To prove the omnipotence of God, we are to consider the magnitude and immensity of his works. The whole creation, visible and invisible, is the eftect of his power. And " the things which are seen, were not made of things which do appear." " All things were, strictly speak- ing, made of nothing, by the word of his power." By his power, the very materials of the whole created sys- tem were brought into existence ; and by his omnipo- tence, were they arranged in their beautiful order and harmony : so that " The heavens declare the glory of the Lord and the firmament shcweth his handy work," Not only were all things made by him ; but " By him all things consist." The preservation of the universe is as rich a display of infinite power, as its creation. It is God who supports and governs the universe. He it is " who worketh all things after the counsel of his own will." " None can stay his hand, nor say unto him, what dost thou .^" " Is any thing too hard for the Al- mighty .^" Omnipotence is a divine attribute, most abundantly declared and celebrated, in every part of the bible ; and, in its effects, it is realized by every candid observer. We may observe further ; If God were not an omnipo- tent being, he must be infinitely unhappy. Instances THE PERFECTIONS OF GOP. 2.> innumerable must continually occur, in which, for the want of power, he would be liable to be defeated in his purposes, and rendered infinitely miserable. If God can possess the least degree of felicity, if he can rejoice in all, or any of his works, he is certainly the Almighty God. Omniscience is a divine attribute which, in the next place, claims our attention. By omniscience is meant, a perfect knowledge of all thin^. God being the creator, preserver and disposer of all things, must certainly pos- sess a perfect knowledge of his own works. " Known unto God are all his works from the beginning of the world; or as the words may be rendered,/ro?M eternity. The universal providence of God, clearly implies his omniscience. His agency, in directing all events, must be without an object, unless he be omniscient. Is it not manifestly impossible for God to direct the falling of a sparrow to the ground, and to number all the hairs of our heads, unless he be omniscient ? Truly, " the Lord is a God of knowledge ; and by him actions are vveio;hed.'" His knowledge is underived, unacquired, infinite, immu- table and eternal. Omnipresence is also a distinct, and glorious attribute of the Deity. In the nature of things, it is impossible, that the power or knowledge of God should be of an ex- tent, beyond his presence. Nor can we conceive how he can be an infinite being, unless he be every where pres- ent. The doctrine of the universal presence of God, which is peculiarly solemn and interesting, is much cel- ebrated in the holy scriptures. " Am I a God at hand, and not a God afar off, saith the Lord ? Do I not fill heaven and earth, saith the Lord .^" In the most solemn and animated strains, is the omnipresence of God cele- brated by the Psalmist. " Whither shall I go from thy spirit } Or whither shall I flee from thy presence ^ If I ascend up into heaven, thou art there ; if I make my bed in hell, behold thou art there. If I take the wings of the morning, and dweil in the uttermost parts of the sea, even there shall thy hand lead me, and thy right hand shall hold me." " The eyes of the Lord are m every 26 THE PERFECTIONS OF GOD. place, beholding the evil and the good." Thus it appears from reason and scripture, that God is omnipresent. In some faint degree, we may realize the presence of God, in every object we behold. All are the expressions of his infinite wisdom, power and goodness ; and all express the agency of a present God. Well may we conceive, from what our eyes behold, that Ae^Z/e^/i all in alL His presence fills immensity. Another attribute of the Deity is, that he is an invisible Spirit; totally distinct from all material existence. He is the " King eternal, immortal, invisible." Although " he is in all places, beholding the evil and the good ;" jQ:t it is the testimony of the Saviour, that " No man hath seen God at any time." " God is a Spirit," immaterial and immortal. He has no more connection with mate- rial substance, than the departed souls of the dead. Ac- cordingly it is considered in the scriptures, as one of the greatest of abominations for a man to frame in his own mind, or to attempt to frame with his hands any material likeness of God. This, which is called idolatry, is most expressly forbidden in the sacred decalogue. On this point, Moses was very particular, and very solemn, in his charge to the people, in the book of Deuteronomy. " The Lord spake unto you out of the midst of the fire ; ye heard the voice of the words, but saw no similitude ; onl}^ ye heard a voice. And he declared unto you his covenant which he commanded you to perform, even ten commandments, and he wrote them upon two tables of stone. Take ye therefore good heed unto yourselves, lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female : the likeness of any beast that is on the earth ; the likeness of any winged fowl, that flieth in the air. The likeness of any fish, &c. And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, thou shouldest be driven to worship them and serve them. Take heed un- to yourselves, lest ye forget the covenant of the Lord your God, which lie made with you, and make you a gra- ven image, or the likeness of any tiling which the I^ord THE PERFECTIONS OF GOD. 27 thy God hath forbidden thee. For the Lord thy God is M consuming fire, even a jealous God." Possibly tiie design of God's speaking so frequently out of the midst of tiie fire, was, to impress on the minds of his people, the important truth, that he is a pure, immaterial, invis- ible spirit; and, as such, is to be worshipped and adored. •• God is a spirit, and they that worship him, must wor- ship him in spirit and in truth." Independence may also be considered as an essenfial attribute of the Deity. " For of him, and through him, and to him are all things." He who is self-cxistcnt, is evidently independent. He is uncontrolled by fate, or blind chance or any other cause supposed. On him all creatures, actions and events depend. '* In him we live, and move, and have our being." " His visitation preser- veth our spirits." '• And he hath done as he hath pleas- ed, in the armies of heaven, and amongst the inhabitants of the earth. None can stay his hand, nor say unto him what dost thou .^" By our own experience, we find our- selves cZewewrfew^. By our observation of all other crea- tures and things, so far as they fall under our notice, we discover their absolute dependence. Surely, that invis- ible and almighty power, on which all creatures and things depend, must be perfectly independent. All the natural perfections of God, which have been considered, conspire to prove his independence. Who that realizes his eternity^ immutability^ omnipotence^ omniscience, om- nipresence^ and invisible spirituality, can avoid the evid- ence of his independence ? Should any still be disposed to call in question this glorious attribute of God; the point is established at once by a consideration of the universality of his providential government. If his gov- erning providence extends to all things, great or small, most certainly, he is the source of all dependence: and must, himself, be independent. Not to dilate any further, on the distinct perfections of God, which are denominated natural perfections ; it may only be added, that, in all these perfections, he is infinite, Jn6nity is predicable of all the perfections of God, whether natural or moral. He is, in all desirable re.-: ,-28 THE PERFECTIONS OF GOD. pects, an iniinite being : " His greatness is unsearcha- ble." All his divine and glorious attributes are without bounds or limits. He is, in all respects, incomprehensi- ble by finite minds. " None by searching can find out God." And all, that finite beings can report, after the most diligent search, is, " Lo these are parts of his ways ; and how little a portion is heard of him." Having briefly investigated that part of the system of divine truth, which relates to the natural perfections of God : we proceed to a consideration of Ins 7noral per- fections. And the sum and substance of the matter is expressed in these few, and emphatical words ; " The Lord our God is holy." Holiness consists in love, or Uue benevolence ; and this is the moral character of God. *• Holy, holy, holy is the Lord of hosts ; the whole earth h full of his glory." In holy love, all goodness and righteousness consist. But the exercises and expressions of this love are various, as its objects and occasions are various. Accordingly the justice, mercy, wisdom, truth and faithfulness of God, have been generally stated, as so rr»any distinct moral perfections, constituting his infinite- ly holy character. Justice, considered as characteristic of Jehovah, mani- festly consists in the exercise and expression of perfect benevolence. For, by his justice, he is disposed to vindi- cate and enforce his perfectly holy law. " The law of iho, Lord is perfect ;" and in its precepts, prohibitions, promises and threatnings, it is equally perfect, and in- finitely important. Divine justice is an attribute, no less important, and no less glorious, than divine mercy. It is an attribute which the merciful Saviour deemed more important than all finite existence. Concerning the di- vine law, which is the expression of God's inflexible jus- tice, Christ declared, that, till heaven and earth jjass, one jot, or one tittle should in no ivise pass from it, till all were fulfilled. Thus it is clearly evident, that infinite justice comes into the idea of divine goodness and benevolence. Even the riwc^icfit'e justice of God, which consists in the execution of divine wrath, on the vessels of wrath, fitted to destruction : implies no malevolence in God, no pleAi' ^'IlE PERFECTIONS OF GOD. 29 sure in the death of him that dieth ; Init, on the other hand, as a benevolent Judge, full of tender mercy, he exe- cutes the sentence of death, with a view to the welftire of his moral kingdom. And the benevolence of God is as richly displayed, in shewing his wrath on the proper ves- sels of wrath, as in manifesting the riches of his glory, on the vessels of mercy. God requires the praise and thanks- giving of his people, no less for the destruction of their enemies, than for their own deliverance. " give thanks unto the Lord, for he is good ; for his mercy endureth forever. To him that divided the red sea into parts, for his mercy endureth forever ; and made Israel pass through the midst of it ; for his mercy endureth forever ; but overthrew Pharaoh and his host in the red sea ; for his mercy endureth forever. To him that led his people through the wilderness ; for his mercy endureth forever. To him which smote great kings ; for his mercy endureth forever ; and slew famous kings ; for his mercy endureth forever." Thus we find, that the vengeance of the Lord, which is called his strange work, is a rich display of his holiness. As an infinitely holy God, "Vengeance be- longeth unto the Lord. In the execution of vindictive justice, " The Lord our God isholy,^^ We have now, in a great measure, anticipated the idea, that mercy is a distinct moral attribute of the Deity. Mercy consists in compassion, not only to the miserable ; but also to the wicked and ill deserving. All the favor and compassion of God towards this guilty world is of the nature of divine mercy. One great and capital ex- pression of the mercy of God, is the gift of his Son to die for a lost and guilty world. '• God so loved the world, that he gave his only begotten Son, that whosoever belie v- eth in him might not perish, but have everlasting life." This expression of infinite love was of the nature of mercy. It is evident, therefore, that the mercy of God is no infringement on his justice. " Mercy and truth are met together ; righteousness and peace have kissed each oth- er." Accordingly, when God proclaimed his name to Moses, he proclaimed his mercy in connection with his justice. " The Lord, the Lord God, merciful and gra- *4 3d THE PKRFECTlOfS'S OF GOP. cious, long sufferino;, and abundant in goodness and truth ; keeping mercy for tnousands, forgiving iniquitj,transgres- sion and sin, and that will, by no means clear the guilty ; visiting the iniquity of the fathers upon the children, and upon the childrens' children, unto the tiiird and fourth generation." Thus it appears, that the Lord our God is infinitely merciful ; and this is a branch of his holiness. Infinite imsdonij in the highest sense of the word, is also a moral perfection of God. This wisdom consists in discerning the best possible ends, and devising the best possible means for their accomplishment. This is the fountain of that " wisdom in men which is from above, and is first pure, ?*. e, holy 5 then peaceable, gentle, easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.'' This wisdom, as it €:sists in the heart of the saints, is the principal thing. And if the Most High inspires the heart of his people with such a holy knowledge, and spiritual discernment ; it implies, that he has, in himself, an infinite fullness of the same heavenly wisdom. With reference to the great work of redemption, wisdom is an appropriate name of Christ; and he is called the power of God, and the wis- dom of God. Wisdom, in the sense of scripture, gen- erally, and in the sense winch has now been given, is of the nature of holiness ; and is a glorious attribute of God. Finally. The truth and faithfulness of God are the consummation of his character. Truth consists in repre- senting things as they are, without the least disguise, or coloring: and faithfulness consists in a perfect and com- plete execution, or performance ofv/hatever is promised or threatened; or in any way, becomes obligatory. The truth and faithfulness of God are most abundantly assert- ed in the scriptures. God that cannot lie^ is the God whose character is set before us in the sacred oracles. We have also conclusive evidence of the truth and faithfulness of God, from the fulfilment of his word, in all instances, so far as we have had opportunity to be his witnesses. God's testimony respecting all things, ap- pears to be true. He appears to be a God of truth, and without iniquity ^ " Just and right is he.'"^ lUE PERFECTIONS OF GOr. SI Having attended to the particulars in which tiie moral perfections of God consist, and found that they are all comprised in holiness, or moral goodness; the way is prepared to attend, more fully, to the evidence of hi* goodness. Admitting the authenticity of the scriptures, which has been fully established ; we have abundant evidence from them, not only in a way of declaration, but also in a way of reasoning and just conclusion, that the Lord is good ; and, that the Lord our God is holy. There is indeed no want of proof, from the light of nature, that the moral character of God is good. And this is a subject of im- mense importance. For if, in fact, the evidence of God's goodness did not exist, except in the book of divine rev- elation ; how could the ignorant and untutored savages of the wilderness be wholly without excuse, in not knowing and worshipping the true God ? With great candor and attention, therefore, it is incumbent on us to look into the evidence from the light of nature, as well as from the light of scripture, that the Lord our God is holy, just and good. On this ground, the whole world appears to be guilty before God. And we are happy toiind, that, in the scriptures themselves, the evi- dence of the moral perfections of God is exhibited from the light ot nature. Their reasonings we may adopt, with all safety 5 and their conclusions will be full of va- lidity. The arguments from scripture are drawn from the mighty works of God, and particularly from the work of creation. " The invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead ; so that they are without excuse, because, that when they knew God, they glorified him not as God ; neitlier were they thankful. But became vain in their imaginations, and[ their foolish heart was darkened." In the connection of this noted passage, it is said concern- ing those, against whom the wrath of God is revealed from heaven, that " That which may be known of God is manifest to them, for God hath shewed unto them." He manifested his true characterj as we have found, by k 32 THE PERFECTIONS OF GOD. his mighty works. He manifested his eternal power and Godhead, in such a manner and degree, by the great and glorious work of creation, as to render the heathen with- out excuse, in all their idolatries. That Godhead which was manifested by the work of creation, was something more than eternal power ; which is only a natural perfec- tion. It implied, also moral perfection, which is neces- sary to render God the object of love and adoration. The same argument from the light of nature, is stated in the 19th Psalm. " The heavens declare the glory of God, and the firmament sheweth his handy work. Day unto day uttereth speech ; and night unto night sheweth knowledge. There is no speech nor language, where their voice is not heard ;" i. e. the voice of the heavens, and the firmament, proclaiming the glory of God. But what glory could possibly redound to God, from his migh- ty works, if he were destitute of moral perfection, and were an unholy and malevolent being ? An omnipotent being, void of goodness, and devoted to evil, would justly merit the abhorrence and detestation of all rational crea- tures. And would not such a being feel conscious of his own infinite baseness and malignity ^ which would ren- der him supremely and eternally miserable ! If God has the least re^jjard to his own honor and glory, and to his own happiness, he must certainly be an infinitely holy being, possessed of perfect moral goodness and benevo- lence. We further observe, that in the scriptures, the moral perfection of God is inferred from his infinite supremacy and independence. The patriarch Abraham relied on this argument, when he interceded for the Sodomites ; " Shall not the judge of all the earth do right ? Is it possible, that an infinite being, a being absolutely supreme and inde- pendent 5 a being far above all possible interest, motive, or inducement to do evil, should pervert judgment, and do wickedly ? To act without a motive would seem to be impossible ; but to act against the strongest motives, is clearly and decidedly impossible. Another evidence of the goodness and even the mercy of God, arises from the good which he actually does 5 and •I'HE PLRFECTI0N3 OF GOD. SS from the immberless favors, which he confers on tlic guil- ty race of men. All who can distinguish at all, between right and wrong, must be sensible of great sinfulness and ill desert. All, therefore, ought to realize the great goodness and mercy of God, manifested in their daily j)reservation, and daily comforts. Thus reasons the Apostle. Speaking of the living God, who made heaven and eartli ; and who, in times past, suffered all nations to walk in their own ways ; he adds, " 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 gladness." Thus it appears, that the common blessings of divine providence afford conclusive evidence, that the Lord is good ; and that he is merciful. " It is of the Lord's mer- cies that we are not consumed, and because his compas- sions fail not." Further ; the system of divine law and government, which is revealed in the bible, affords unquestionable ev- idence of the holiness and goodness of God. " The law is holy, and the commandment is holy, and just, and good." Especially does this appear, since the law is en- Forced by an adequatr penalty. The character of legis- lators is learnt by their code of laws ; and by the sted- fastness, with which they enforce their laws. If we attend also, to the history of divine providence, we discover in- creasing evidence of the infinite goodness of God. He always acts the part of a friend to holiness, and an enemy to wickedness. This he did, in the destruction of the un- godly world by the flood, when Noah was saved in the ark. This he did, when Sodom was destroyed, and just Lot was delivered. This he did, when the Egyptians and Canaanites were, in their turns, destroyed, and his cho- sen people were delivered, and inherited the promises. Also, in the destruction of all the proud and idolatrous empires of the earth, which have,Trom time to time, op- pressed the people of God, he has displayed his love of righteousness, and hatred of wickedness. Beyond all doubt therefore, he is holy, just and good. He claims the S4 THE UNITY AJSD confidence, the submission, the fervent love, and most cheerful obedience, of all his intelligent creatures. ESSAY IV. The Unity and Trinity of the Godhead, In pursuance of the system of divine truth, we have found evidence of the being of a God ; and that the scriptures of the old and new testaments were given by divine inspiration. We have, in the last place, attend- ed to an illustration and proof of the natural and moral perfections of God. Depending chiefly on the holy scriptures, for light and evidence, on the high and mysterious subjects which re- late to the Godhead, we may, in the next place, proceed to a consideration of the Unity and Trinity of God. Previously to attending to the doctrine of the sacred Trinity, it is thought proper to consider the evidence of the unity of God. For the principal objection to the doc- trine of the Trinity is, that it destroys his unity. The Unity of God is abundantly asserted in the holy scrip- tures, and is agreeable to the dictates of reason. The scriptures declare, that "The Lord our God is one Lord." " I am the Lord, and there is none else." He is called "The holy One of Israel." " The only Lord God." " Thou shalthave no other Gods before me." The unity of God has also been said to be agreeable to the dictates' of reason. It is evident from the divine perfections. In all his attributes and perfections, God is infinite, and supreme. In his power, omniscience, om- nipresence, God is supreme ; he is " all in alV^ It is absurd to suppose, that there is a plurality of Deities, each of whom is supreme 5 each of whom is all in all. It is said that in his wisdom and knowledge, God is intinitcj TRINITY OF THE GODHEAD. Sj and unsearchable. " None by searching can find out God." But if there are more Gods than one, then, by searching, they can find out one another. To conceive of more Sian one being, who is self-existent, independent, uncontrollable, immutable, eternal and infinite, is utterly impossible. If we attempt to conceive of two such be- ings as God is represented to be ; they must, in all res- pects, be perfectly alike. In all their attributes and works, they must be exactly the same. This would ren- der them one and indivisible. It is therefore, in the nature of things, impossible ; or to say the least, incon- ceivable, that more than one infinite being should exist. The created universe is infinitely too small to admit of a plurality of Gods. Nor is a plurality conceivable. Having, in opposition to all idolatry, established the unity of the Godhead ; the way is now prepared, with all humility and reverence, to attend to a discussion of the doctrine of the Trinity. This doctrine is taught and supported, only by divine revelation ; and, of course, no attempt will be made to explain or prove it, by arguments drawn from any other source. As a clue to this high and mysterious doctrine, we find, in the beginning of the bible, and elsewhere, that the name of the Deity is used in the plural, as well as in the singular number. In the Hebrew language, which was the original language of the old testament, the name of God is generally plural. " In the beginning, Gods created the heaven and the earth. Pronouns relating to God are also used in the plural number. " Let us make man in our image, after our likeness." It is added, in support of the unity, as well as the plurality of the Godhead ; " So God created man in his own image ; in the image of God created he him. After the apostacy of man, in order to keep up the idea of plurality, as well as unity, God said, " Behold the man is become like one of us to know good and evil." To frustrate the building of Babel, the Lord said, "Let us go down, and there confound their language." In many other places, in the old testament, the name of God, and the pronouns relating to it, are expressed in the plural number, indefinitely. But waving these, let THE UNITY AM» US proceed to the direct evidence of tiie particular doc- trine of the Trinity. In the sixth chapter of Isaiah, the Lord speaking of sending the Saviour, says, "Whom shall I send, and who will go for us ? Here the sender, after expressing himself in the singular number, /; changed to the plural number, us. He that consented to go, was a third person. This makes a trinity of persons in the Godhead. Accordingly, when the seraphims, as in the same chapter, celebrate, in heavenly strains, the glory of God, it is the glory of the triune God. " Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory." Another passage in the forty eighth chapter, is clearly indicative of the sacred Trinity. In this, the Redeemer himself, anticipating his coming in the flesh, says," And now the Lord God, and his Spirit hath sent me." Here the Trinity is expressed most distinctly. Thus we find, even in the old testament, many indica- tions and expressions of this mysterious doctrine. In the neel. Salvation on bible ground is never to be expected, but by the atonement and merit of Jesus Christ. " Being justified freely by his grace, through the redemption tbat is in Christ Jesus." " Nei- ther is there salvation in any other 5 for there is none other name under heaven given among men whereby we must be saved." No one, who properly regards the sa- cred oracles, can think it uncharitable or illiberal, to consider the antitrinitarian doctrine as an antichristian doctrine. " He is antichrist ^"^"^ says the beloved John, " who denieth the Father and the Son." Can there be any hope of the salvation of antichrists } By no means. And, by nature, all are antichrists. All, therefore, before they can see the kingdom of God, must be con- verted to Christ. They must be converted to the doc- trine of i\\Q Trinity, before they can cease to be anti- christs. They must acknowledge the Son of God, as one with the Father. " And we know, that the Son of God is come, and hath given us an understanding, that we may know him that is true : and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.".. ..amen. THE WOIIK OF CREATION, 4S ESSAY V. Tlie work of Creatimu Having attended to the evidence of the being of God, of his inspiration of the scriptures, of his natural and moral perfections, and of his Unity and Trinity ; we may proceed, in the next place, to a consideration of his works, " The works of the Lord are great, sought out of all those who have pleasure in them." In this Essay, we may attend to the great and glorious work of creation. By the work of creation is meant, not merely the for- mation of the world out of pre-existing materials ; but the origination and production of the materials them- selves. So that, in the strictest sense, " All things were made of nothing, by the word of divine power." For this, we have the testimony of the Apostle Paul. — " Through faith we understand, that the worlds were framed, by the word of God, so that things which are seen were not made of things which do appear." When nothing but the Deity was in existence, " He spake, and it was done, he commanded, and it stood fast. By the word of the Lord, were the heavens made, and all the host of them by the breath of his moutli." The wliolc system of creation, material, animate, and intellectual, commenced existence, at his word. He produced and «;ave existence to the invisible as well as the visible heavens. Angels, and their blessed habitations, were parts of the stupendous work of creation. All finite existence was the effect of creative power. That every thing, or even any thing could be brought Into existence, where nothing previously existed^is said by many to be impossible. According to the statement of the Apostle, we acknowledge the doctrine of creation to be an article of faith, and not of finite comprehension. But is there any absurdity in supposing, that the world had a beginning ? and will have an end ? John, in the Revela- 44 THE WORK OF CREATION. lion, sajs, " I saw a great white throne, and Him that sat on it, from whose face, the earth and the heavens fled away : and there was found no place for them." Of course, they ceased to have a place ; which implies anni- hilation. It is also said prophetically, concerning the end of the world, that " The day of the Lord will come, as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat ; the earth also, and the works that are therein shall be burnt up." By this is meant annihila- tion. But creation and annihilation stand on equal ground, as to their possibility. From the instruction contained in the scriptures, respecting the creation and dissolution of the material world, it is evident, that, lit- erally speaking, tliere was a beginning, and there will be an end of all material existence. This is the scriptural doctrine of creation. Should any still deny this doctrine ; and contend for the eternal existence of what we call the created system ; we may in confirmation of bible testimony, attend to the following reasoning on the subject ; to wit : If the mate- rial world, or the created system, so called, be eternal, it is uncaused. For every thing which has a cause, has also a beginning. The cause must be antecedent to the effect. And if it be uncaused, it must also be self- existent. It must exist by a necessity of nature. Its existence must be in the nature of things, so absolutely necessary, that it would be impossible to conceive of its annihilation, or non-existence. Of course, it must be immutable : because its necessity must be invariably the same. No power can operate to alter or change what is self-existent, or existent by a necessity of nature. Such existence is absolutely independent and uncontrollable ; of course, immutable. But, in fact, w^edo not find the world to be self-existent, independent and immutable. We find it dependent, and very mutable ; subject to perpetual changes and variations : possessing ail the properties of an eft'ect; but not one of the properties of a first cause. All things in the visible world exhibit the most striking appearance of vast and magnificent effects, I J THE WORK OF CREATION. 4&^ which naturally lead the mind to contemplate, by way of inference, an infinite and invisible canse. On the whole, one of two things, respecting the doc- trine of creation, must be true ; either that the visible world had a beginning, and was brought into existence by the almighty power of God, and for a display of his infinite glory, as the scriptures plainly teach us; or else the world itself is God, and as such, is to be worshipped and adored, by all intelligent beings. There is no other alternative; and the unbeliever of the mysterious, but glo- rious work of creation, in order to be consistent, must fall down and worship the sun, moon and stars, and all the host of heaven ; or the earth, air and seas, with the fulness thereof. He must embrace and practice all the follies and idolatries of the heathen v» orld. Yea, he must §0 further and outstrip the heathen, in point of idolatry, or very few of the heathen, who have any idea of a God, consider the visible system as any thing more than the representation and similitude of the one eternal and in- visible God. Those therefore, who ascribe divine attri- butes to the creation itself, greatly exceed the heathen, in the degree, and grossness of their idolatry. They literally ivorship and serve the creature^ more than the Creator, who is over all, God blessed forever. Infinitely impor- tant, therefore, is the real and scriptural doctrine of creation. Error on this suDJect, evidently involves man- kind in the grossest idolatry, and leads to atheism. Respecting the creation of rational beings, formed for immortality, such as angels and men ; there is no differ- ence from the creation of the material world, as to their commencing an existence, instantaneously and original- ly, by the almighty power of God. The intellectual and moral faculties of men, and of angels, are tlie effects of creative power. Man was made a moral agent, as well as a rational and immortal being. All that he is, and all that he possesses, is from God. God stamped on man and angels his natural and moral image, by his creative power. " God breathed into man the breath of life, and he became a living soul." This was the finishing stroke, and the mo^t wonderful and glorious act of creation. .46 THE WORK OF CREATION. On the subject of creation, the enquiry is sometimes made, when this great and marvellous work was perform- ed. John the Evangelist says, " In the beginning was the word, and the word was with God, and the word was God. All things were made by him ;" conveying the idea, that all things were made, in the beginning. The same is the idea, in the Mosaic history. " In the beginning, God created the heaven, and the earth." By the beginninjj;, is evidently meant the commencement of time. For the very idea of time, consisting in the suc- cession of days and years, had its origin, when finite and intelligent beings commenced their existence. " One day with the Lord, is as a thousand years, and a thousand years, as one day." In the divine mind there is no succession of ideas, no fore nor after. Strictly speak- ing, there was no time before, nor time when the work of creation was performed. This great work was not only in the beginning, but it constituted the begin- ning of what we call time. In the divine mind, a whole eternity is one, invariable, unsuccessive now. We hence see the fallacy and impertinence of the question, " why was not the great and glorious work of creation performed millions of ages sooner than it was ^ Why has God deferred, during eternal ages, these rich displays of his divine perfections ?" In this case, we are to consider, that sooner and later^ are impertinent terms. There was nothing on which these comparative terms could be predicated. For what we call eternal duration is, in the infinite mind of God, without duration or suc- cession. The creation, and the final judgment of the world, are equally, and eternally present with the Lord. Another thing noticeable in the work of creation, is its extent. Respecting this we may say, It extends to all existence, except that which is divine. Angels and seraphim, and their glorious habitations called the heav- ens, constitute parts of the vast work of creation. Holy angels, and the spirits of just men made perfect, togeth- er with the exalted Redeemer, in his resurrection state, have a building not made with hands, eternal in the heavens. This is a work of creation. Although in the THE WORK OF CREATION. 47 iiistory of creation, the word, heavens, might have had particular reference to the visible heavens, such as the sun, moon and stars ; yet this is by no means the exclu- sive meaning. When the Psalmist says, " The heavens declare the glory of God," his meaning is the visible heav- ens. But not to exclude the more rich display of his glory, by the creation of the invisible heavens. When Christ speaks of many mansions in his Father's house, prepared for the everlasting residence of his faithful fol- lowers, he doubtless meant created mansions. The invis- ible heavens, therefore, as well as the visible, together with the earth and seas, and all creatures and things that are therein, belong to the work of creation, " For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers ; all things were created by him and for him." Thus exten- sive is the work of creation. Another thing expressive of the wisdom of God in the work of creation, is the process and order of this great work. From the history it appears, that it was not, in all respects, an instantaneous, but in one respect, a grad- ual work, It is probable, however, if not evident, from the Mosaic history, that the substance of the whole mate- rial system was instantaneously called into existence, by the word of divine power ; and was, at first, produced in a state of confused chaos. Accordingly it is said, " The earth was without form and void, and darkness was upon the face of the deep." As the heavenly bodies, the sun, moon and stars, were all created in the beginning ; it seems to be implied, that all, at first, were produced instantaneously; and probably, all in a chaotic state. These heavenly bodies, not being prepared, at first, to emit their light, may account for the darkness which was upon the face of the deep, ilencerorth, the great work was successive and gradual. Now commenced the idea of time and succession ; particularly in the view of angels. For, from the history of the six days works of creation, it appears probable, that the angels had been previously brought into existence, to be spectators of the series of 48 THE WORK OF CREATION. wonders, which were displayed, in the process of this most marvellous work. From a passage in the book of Job, it is made evident, that the angels were joyful spectators of the work of creation. Speaking of this glorious work, it is said, that, in a view of it, " The morning stars sang together, and all the sons of God shouted for joy." An- gels were then the only sons of God. They only were capable of being spectators and witnesses of God's won- derful works. And is it not rational to suppose, that, on this great occasion, God would glorify himself, by having an innumerable host of the most exalted of all finite beings to be spectators and admirers of the work of creation ? By this work, performed in the most natural and consistent order, the vast and gloomy chaos was re- duced to perfect symmetry, beauty and utility. Thus the heavens and the earth being finished, and all the hosts of them, even all the animals and vegetables that were made ; God proceeded to create man, the most noble and finishing work, in this lower world. Man alone, among all the vast variety of creatures which were made, to inhabit the earth, air and seas, was possessed of rational faculties, and was formed for immortality. " And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man be- came a living soul." Man became a moral agent, and a probationer for a glorious immortality. As to the particular order of the process of God's reducing the earth to its primitive beauty and perfection ; and of his creating and forming, from the chaotic mass, all kinds of animals and vegitables, whose seed js in themselves ; we find it so distinctly recorded in the first chapter of Gen- esis, that all further comment on this head is needless. The second chapter contains a rehearsal of some of the great works recorded in the first 5 and is not, as some suppose, a continuation of the history. This chapter begins by a reference to the first; " Thus the heavens and the earth were finished, and all the host of them." Thus man was made of the dust of the earth, male and female were they created ; and the female was made of one of man's ribs, that she might be bone of his bones THE WORK or CREATlOTx. 40 and flesh of his flesh. This was the last and most won- derful display of creative power. The order of creation appears to be natural and beautiful ; one great and mag- nificent work succeeding another, till the whole was completed, and pronounced by the Creator to be very good. Another thing which displays the wisdom and good- ness, as well as the infinite power of God, in the work of creation, is, that all creatures and things were produced in a state of maturity, and were formed to propagate their own species. Herbs, plants and trees, and the crops of precious grain ; every thing requisite to tiie support of life ; and every species of animals, from the greatest to the least, which had need of daily support and nourishment, were created in a state of maturity. All this is plainly taught us, in the rehearsal of the work of creation, Gen. ii. 4. 5. " These are the generations of the heavens, and of the earth, when they were created ; in the day that the Lord made the earth and the heavens, and every plant of the field, before it was in the earth, and every herb of the field before it grewy The first crop of all vegetables was not produced by growth, but by creation. And it is added ; " For the Lord God liad not caused it to rain on the earth, and there was not," or had not been^ as yet^ " a man to till the ground." Man and beast were created in full maturity, and so was every thing requisite to their ample support. Had not this been the case, the whole of the animal creation must have perished in the infancy of their existence. What a mixture of divine power, wisdom and goodness was dis- played, in the creation of the whole vegetable and animal world in a state of maturity ! Well might the great Cre- ator pronounce the whole very good ! Another thing respecting the great work of creation, and which is calculated to relieve the minds of those who complain of the form of the earth, as being a hideous form, rendering this world an almost inhospitable region, is this ; that in its original form, it was doubtless, very different from what it is at present, or from what it has 6 50 THE WORK OF CREATIOIV. been, since the general deluge. Originally, it was made in the most pleasant and convenient form imaginable. Though we read of high hills and mountains^ above which the waters of the flood prevailed ; yet high hills and mountains are relative terms, not deciding the magnitude of either, except in a comparative sense. " Fifteen cu- bits upward did the waters prevail, and the mountains were covered,^^ Mountains of this magnitude, it is read- ily seen, would be necessary to the most pleasant and productive form of the earth. In this respect, the form of the earth was very good. By the flood, which was an execution of divine wrath upon the world which vias filled ivith violence^i\\^ earth was subjected to an awful revolution. Thefouydains of the great deep ^ meaning the subterraneous waters, ivere broken up. The earth was broken to pieces in a thousand hideous sliapes and forms ; the effects of which are visible to this day. Then was realized the threatening to fallen man ; "Cursed is the ground for thy sake." The earth which, till this time, supported man and beast on vegetable food, could do it no longer. It was from this time, with difliculty, that man could support himself on both vegetable and animal food. On the whole, it is evident, that the earth, in its original, antediluvian state, was most happily form- ed for the residence and support of man and beast. It was, probably, as fertile as can be conceived. The sup- port of life, in the original state of the earth, instead of a toil, would have been a rich source of pleasure. Had it not been for the fall of man, and the curse denounced upon him and his posterity, and even upon the ground itself, on account of his apostacy, the whole world would have been a paradise. But, alas! from this time, thorns and briars sprang up in the most fertile fields; nnd with great difliculty and labor, ivith the sweat of his face, did man procure a scanty living. Thus it appears to be from no defect of creation, that we live in a rougl\ ^nd hideous world. THE WORK OF CREATION. 51 REMARKS. C^ 1. From the view which we have taken of the work of creation, we discover, more and more, the evidence of the goodness of God. We may indeed make this con- clusion, from a generai argument on the suhject. If we consider, that goodness consists in doing good ; and that no good could be done by the Deity, but by lirst creating proper objects of good and happiness ; we shall readily conclude, that infinite goodness is expressed, in the work of creation. Especially when we consider, that, in this glorious work, God has adapted every thing to the good and happiness of his intelligent creatures. Mad they all improved the goodness of God as they ought, this world would have been a happy state of existence. Man was made but a little lower than the angels, crowned with honor and glory ; and had given to him the dominion over all the creatures in this lower world. Of all the good and happiness, which were adapted to this world, even in its original state, there was no deficiency. And that which was of infinitely more consequence, was, that he had a fair and hopeful prospect of increasing glory and felicity in heaven forever. How great was the goodness of God, manifested in the work of creation ! "O Lord, how manifold are thy works, in wisdom hast thou made them all ; the earth is full of thy riches." 2. Frotn what has been said on tlie doctrine of c!*ea- tion, we infer, that this great and magnificent work was designed to answer some adequate ends and purposes. The earth was made to be inhabited. The sun, moon and stars were not made in vain. Whether any of them were made to be inhabited, is not for us to decide. On this subject the scriptures are not conclusive. They seem to intimate, however, that these splendid luminaries were made for the accomn^odation of mankind. " The sun to rule the day, and the moon and stars to rule the night." Had these vast bodies been inhabited by rational beings, subjects of creation and providential government, in com- mon with angels and men 5 why should the scriptures ^i THE WORK OF CREATION. be SO silent respecting them ? But whether the planets are inhabited or not, we may be assured, that the whole work of creation is designed to answer the most impor- tant purposes. '' God hath made all things for himself;" and for the richest display of his own glory. In himself, he is infinitely glorious; * and it implies m him no con- tracted and criminal selfishness, to have a supreme re- gard to his own glory in the creation of the world. But the peculiar method which God takes to display his glory, by the work of creation, is through the medium of his redeemed church. It is said, that " God created all things by Jesus Christ to the intent, that now unto the principalities and powers in heavenly places, might be known, by the church, the manifold w'isdom of God, ac- Gording to the eternal purpose, which he purposed in Christ Jesus our Lord." The great work of redemption, it seems, was uppermost in the mind of God, as a medium for the display of his glory, by the work of creation. Re- demption was not, as some suppose, a remedy for unex- pected evils. No, it was a part of the eternal plan and design of creation. In plain terms, it was " According to the eternal purpose of God.^^ It was a grand end, a leading object of the work of creation, to lay a founda- tion for the more glorious works of redemption and grace. So that man, who was made lower than the angels in creation ; and who should, degrade himself, by his apos^ tacy to the rank of devils 5 might be put into a situation, through faith in Jesus Christ, to rise superior to the elect angels, in eternal glory. And in this sinful and imperfect state, the holy angels are said to be ministering spirits, sent forth to minister unto those who are heirs of salva- tion. The plan of creation, as preparatory in the eternal counsel of God, to the work of redemption, is wonderful ! These are the things, which the angels desire to look into : and these are the things, which are, to us, most highly interesting. As we are in a situation to rise in glory above the holy angels ; so we are liable, by our impenitence and unbelief, to sink in wretchedness below the fallen angels. God will glorify himself, if it be in our final condemnation. The great concern of all should be* god's works of PROVIDE>'CEv 58 to concur in the great object of creation, and devote themselves supremely to the honor and glory of God. ESSAY VI. God^s works of Providence, Having, in the preceding essay, attempted a discus- sion of the great subject of creation 5 it is proposed in this, to consider the works of divine Providence, To every candid and reflecting mind, it is obvious, that the work of creation, great as it was, must have been a useless exertion of infinite power and wisdom, had there not been established, in the divine purpose, a wise and holy providential government. The great work of crea- tion, which was last considered, was introductory and preparatory to the operations of divine providence. Ac- cording to the correct definition in the snorter catechism, " God's works of providence are his most holy, wise and powerful, preserving and governing all his creatures, and all their actions." All the creatures of God were made for the most important purposes — purposes which could never be accomplished, were there no providential gov- ernment. In God's works of providence, more is implied, than a mere notice, inspection and oversight of the created sys- tem. He exerts the same infinite power and wisdom, in preserving and directing all things to their proper ends, which he exerted, when he called the universe into exist- ence. A man is said to be provident, when he looks well to his affairs, and directs all his matters with wis- dom and discretion. In these respects, God is an infin- itely provident being. For he not only inspects, con- stantly, all creatures and things in the universe ; but he also gives to all their direction, overruling them for his own glory, and for the greatest possible general good, *6 M GOD S WORKS OF rilOVlDENCE. In God's works of providence, infinite power and agencv are employed. So that the operations of divine provi- dence, in preserving, directing and controlling all things, are equal, in point of power and wisdom, to a continued creation. Should he withhold for a moment, his omnip- otent aid and support, the whole created system would become extinct. As respects the animal creation, " In him thej live, and move, and have their being." As respects the life and immortality of mankind, it is said, *• His visitation preserveth our spirits." " If he with- hold liis spirit," that is, the breath which he breathed into man, when he became a living soul, " we die, and return to dust." Should man die and revive at every breath, the providence of God would be no more exerted, than it is in the usual mode of preserving human life. In the most literal sense, all cieatures and things are depen- dent, alone, on tlie providence of God for support in existence; and for direction to their proper ends and purposes. '• A man's heart deviseth his wav, l)ut the Lord directeth his steps." " The lot is cast into the lap, but t!ie whole disposal thereof is of the Lord." To show clearly, that God has the disposal of lots, and of every thing else, we may observe, that He perfectly knows all things. When the lot is about to he cast, relying on chance to decide the event ; God foresees the event. How could this be possible, if it depended on chance : in this case, there is but one alternative. We must ac- knowledge the constant disposing hand of providence, in ail events ; or deny the being of an omniscient God. " I am God," vSays Jehovah, " and there is none like me, declaring the end from the beginning, and from ancient times the things which are not yet done, saying, My counsel shall stand, and I will do, all my pleasure." '* The king's heart is in the hand of the Lord." We observe further ; To preserve and govern the whole universe, in all its variety, and in all its connec- tions and dependencies ; the providence of God must be, not only universal, but most minute and particular. Thus it is strikingly represented in the holy scriptures. They teach us, that it is God who clothes the grass, and god's works of providence. 55 adorns the lillies of the field. Retakes care for oxen, and hears the young ravens, when they cry. " Yea, a sparrow falls not to the giound without him, and the hairs of our heads are all numhered." " He opens his hand, and satisfies the wants of every living creature." As- tonishing must be the extent and particularity of that providence, by which the myriads of living creatures in the earth, air and sea, receive their daily protection and support. Thus God's providence implies, not only his universal knowledge, and observation ; but also his special care, support, protection and disposal of all things. And a very particular object is, to direct all creatures and things to the most important ends and purposes. Another branch of the great subject of divine provi- dence is, that it extends to all the actions, as well as to the outward state and circumstances of mankind. All will grant, that when the trees are moved by the wind, God's providence is exerted. When buildings and forests are destroyed by a tornado, and many lives are lost, it is an awful dispensation of divine providence. When the fields are laden with tiie richest produce of a prosperous season, men experience the smiles of a kind and merciful providence. But, strange as it may seem, there is a strong reluctance in mankind to acknowledge the agency of God's providence, in directing and controlling the hearts and actions of sinful men. Not but that mankind in general, who enjoy, and profess to believe in divine revelation, acknowledge divine agency in the conviction and conversion of sinners. They see no objection to God's renewing the hearts of sinners, by his all conquer- ing grace. They acknowledge the exceeding greatness of God's power manifested in those who " believe, ac- cording to the working of his mighty power." They do not imagine, that the agency of God, in the conviction and conversion of sinners, interferes at all with their own free agency, in the love and service of Christ. They profess to admit the plain testimony of scripture, that it is " not by works of righteousness which we have ilone, but according to his mercy he saveth us, by the washing It 50 GOD S WORKS Oy PROYIDEKCE, of regeneration, and renewing of the Holy Ghost." In this important matter, divine providence, divine agency, and divine grace, are frankly acknowledged. But with regard to the wickedness of the hearts and conduct of mankind, it is denied, that the providence and agency of God have any influence or concern whatever. But how can mankind be independent in wickedness, any more than in holiness ? And how does the agency of divine providence, by producing, in mysterious ways, the wickedness of mankind, destroy their free agency ^ any more than by producing their holiness .^ The holy scrip- tures do not hesitate in the least degree, to admit divine agency, or the mysterious agency of divine providence, even in bringing about the most wicked conduct of mankind, as well as their most virtuous con- duct. The wicked, in scripture, are called God's sword, from which David prayed to be delivered, when he was persecuted by his enemies. By this sword of the Lord, was the Saviour cruelly put to death ; when, by wicked hands, he was crucified and slain. But, to this death he was delivered, by the determinate counsel, and fore- knowledge of God. The purpose, and providential agency of God are expressed in these words : " Awake, O sword against my shepherd, against the man that is my fellow, saith the Lord of hosts ; smite the shepherd, and the sheep be scattered, and I will turn mine hand upon the little ones," the lambs of his flock. From the scrip- tures it is evident, that God has continual access to the hearts of sinners, to harden or to soften them, as, in infinite wisdom, he sees fit. In his holy providence, he hardened the heart of Pharaoh, and the hearts of the Egyptians. In plain and unequivocal language, the Psalmist says, " He turned their heart to hate his people, and to deal subtilly with his servants." In equally plain terms, Solomon declares the same truth. " The king's heart is in the hand of the Lord, as the rivers of water, he turneth it whithersoever he will." And again, " The preparation of the heart in man, and the answer of the tongue is from the Lord. Is it not evident from the scriptures, that God, by the agency of his holy provi- god's works of providence. 57 lience, disposes the hearts and actions of all men, ac- cording to his good pleasure ? and that he does it in a way, to us mysterious ; yet perfectly consistent with their moral liberty and free agency ? In this case, there is no more mystery, no more difficulty, than in mens' heing created moral agents. " God made man upright. In the image of God created he him." He was made lioly, and his holiness implied moral liberty, and moral character. Had he not been made upright, lie must have been made a sinner ; and a sinner in the possession and exercise of moral liberty, and free agency. Without t'tee agency, a man can be neither holy nor sinful. He cannot be a rational and accountable creature. But really, I think it to be clear and demonstrable, that the providential agency of God infringes no more on the moral liberty and free agency of mankind, than his creative agency. Both are perfectly consistent with that moral liberty or free agency of man, which consists wholly in the dispositions and voluntary exercises of the heart. Where else can we look for free agency ? In what else can it consist, but in acting freely, without compulsion or coercion ? In what can it consist but in acting from choice ? and in the view of motives ? To act from design and inclination of heart, is to act freely | and this is what is meant by free agency. It does not at all imply, that we act independently, nor that we act without a cause. God says, by the prophet, " I will cause you to walk in my statutes." JSut if we walk voluntarily, we are free agents, whether caused or un- caused. Nor does free agency imply a self-determining power in the will. This would imply an act of selN determination antecedent to the first act, and as a cause of the first act, which is an absurdity. Besides ; if self- determination is the cause of action, it destroys moral liberty and free agency, as effectually as for God to be the cause of action. Nothing is gained, therefore, but every thing is lost, by the doctrine of self-determination. Surely, if there must be a cause of action ; as there is undoubtedly ; then it is of infinite importance, that God should b? the c^use. For he alone is capable of causing 58 god's works of providence. all actions, and all things to take place in a manner that shall be for the display of his own glory, and for the greatest good of the universe. In his providential gov- ernment and direction of all things, there is infinite safety, and infinite good. There is a ground of strong consolation. Such is the doctrine of divine providence, a glorious doctrine ! Well becoming the high and holy character of Jehovah ! Without such a providential administration, the universe could not subsist ; or if it could subsist, it would be to no valuable purpose. From the work of creation alone, no good could ever result. Partial evils could never terminate in the greater good. Sin and misery would be subject to no restraint; and would have no bounds. Nor could we ever hope to profit by adver- sity, nor bj abuses. Dark and dreadful would be our prospects, could we not rely, with confidence, on the universality and perfection of God's providential gov- ernment. We may now proceed to some inferential and practical improvement of this doctrine. And, 1. W"e clearly infer from it, that every thing will be overruled for the best. In this world, we experience much darkness and sorrow. Comparatively few things wear a favourable aspect. The positive pains and sor- rows of this life are thought, by many, to be more and greater than the positive pleasures. " Man is born to trouble, as the sparks that fly upward.'' Philosophers are unable to determine whether there be a God ; or if a God exists, whether he be a good, or an evil being ; or whether he may not be of a mixed character. But, from the view we have taken of God's works of providence, it is evident that every thing will be overruled for the best. The good effects of the sorest evils are often realized. And we may rest assured, that the honor of God, and the greatest general good, are infinitely secure. 2. A view of God's works of providence leads the mind to that reverence and godly fear, which beget true devotion. To whom can the man devote himself, who ascribes many events to his own wisdom and power, and god's works of providence. ^9 the rest to chance or fate P A sense of the presence and majesty of God, as the great disposer of all things, in- spires true devotion, and reverential fear. 3. An abiding sense of God's universal providence, is happily calculated to quiet the mind in adversity. Ad- versity is often produced by the wicked and abusive conduct of our fellow-men. If, in this case, we overlook the hand of providence, we become outrageous 5 we meditate vengeance. But if we consider the wicked abuser as the sword of the Lord, to chastise us for our sins ; we are relieved ; we are cured of a spirit of re- venge. So that, while we justly blame and condemn our oppressors we shall pity and pray for them, as Christ did for his murderers ; " Father forgive them, for they know not what they do." " Let him alone, and let him curse for the Lord hath said unto him, curse David." Again 5 no small part of our adversity is the effect of our own folly and wickedness. If, in this case, we over- look the hand of God, we shall have extreme mortifica- tion ; but no sincere and hearty repentance ; no conso- lation in view of the evils which we have brought on ourselves. But if we believe, that God sits at the helm of government, and causes every thing we do, good or bad, to be overuled and directed to the most important ends ; we have a solid ground of comfort, even though we are deeply wounded with a sense of sin and guilt. This was the method taken by Joseph, to comfort his wicked brethren, who had sold him into Esjypt. " It was not you that sent me hither, but God. God sent me before you, to save your lives, by a great deliverance." " As for you, ye thought evil against me, but God meant it unto good." While they humbled themselves in the dust, under a sense of their great wickedness and barbarity, in selling their brother tor a slave ; he would not have them vexed and tormented. " Now therefore," said Jo- seph, " be not grieved and angry with yourselves, that ye sold me hither. For God did send me before you to preserve life." Be humble and penitent for your enor- mous crime, viewed as your own act and deed^^ But, viewed as an event of a wise and holy providence, set W GOD S WORKS OF PROVIDENCE. jour hearts at rest, ft is a matter of great consolation, that evils, both natural and moral, can be, and certainly will be, overruled for the greatest possible good of Christ's kingdom. 4. The doctrine of God's universal providence em- boldens his people to put their trust in him. Should God ^ive up the disposal of some things to the decision of blind cnance, or stubborn fate ; conlidence in him would be at once destroyed. In this sinful world, there is no rational comfort and joy, but what is grounded on true faith and confidence in God. But this joyful con- fidence depends on the doctrine of his universal provi- dence. Set aside this precious doctrine, and every christian would lose that hope which is an anchor to his soul. To human view, this world is a hopeless state. No man, without a revelation of God's merciful designs to- wards sinful men, could have indulged a hope of final happiness ; and this hope, after all, is liable to be extin- guished, if we lose sight of a universal, superintending, and all controlling providence. Trust in the Lord must be absolute, and unlimited. " Trust in the Lord, with all thine heart, and lean not to thine own understanding ; in all thy ways acknowledge him, and he shall direct thy paths." " These are commands, never to be obeyed, un- less we believe and realize, that God, in his mysterious providence, directs and controls all the events of the vast universe. Those who deny the doctrine of a univer- sal and particular providence, must put their trust in a God that cannot save. " But blessed be the man that trusteth in the Lord, and whose hope the Lord is." THE SOVEREIGJyTY OF (iOl). 81 ESSAY VII. 'fhe Sovereignty of God, The universal agency of God, in his providential government, implies his holy and wise sovereignty^ The sovereignty of God, as the idea is expressed in the holy scriptures, consists in his " working all things after the counsel of his own wilU^ It relates most particularly to his governing providence over mankind. God expres- ses his sovereignty in these words, " I am a great king, saith the Lord of hosts, and my name is dreadful among the heathen." He is also celebrated as a sovereign in these words; " O clap your hands, all ye people ; shout unto God with the voice of triumph ; for the Lord most high is terrible ; he is a great king over all the earth. He shall subdue the people under us, and the nations under our feet." As a mighty conqueror, he subdues all the enemies of his church. As a king, he reigns especially in Zion ; but his holy sovereignty is bounded only by the utmost limits of the created universe. A more distinct idea of the sovereignty of Jehovah, may he conceived, by a view of the sovereignty of human governments. Nations which are subject to an unlimited monarchy, have their sovereigns, denominated kings or emperors, who give law to the people, and control all authority in the nation, or empire. And this is not the worst form of government, provided the sovereign be a man posses- sed of great wisdom, and integrity of heart. No nation ever enjoyed a better government than that of Solomon, who was an absolute sovereign. Such was the form of government in Israel, from and after the reign of king Saul. And never was a nation more happy in its gov- ernment, when their kings did that which was right in the sight of the Lord, '1 iiis form of government, how- ever, did not, in that case, meet the divine approbation, because it was needless ; and was a rejection of that form of government which the Lord had assigned them ; 6S THE SOVEREIGJSTY OF 001? and because God foresaw the great oppressions and cru- elties vvb.ich, through the pride and ambition of their kings, would grow out of it. Accordingly it is said, " He gave them a king in his anger." Their king be- came a scourge of their pride and ambition. These were the consequences of having wicked, oppressive, and idolatrous tyrants on the throne. The objection llierefore, as respects human government, is not so much against sovereignty in itself considered, as a form of government ; as it is against the ivicked abuse of sove- reignty. But against the sovereignty of God, no such objection can be supported ; for it is an infinitely wise and holy sovereignty. It is calculated to promote the peace and welfare of all his peaceable subjects; and to suppress the wicked and rebellious. To bring out more fully, the idea of God's sovereign- ty, we observe further; it consists in his doing his pleasure, in the government and disposal of all his intel- ligent creatures, in heaven and in earth; or throughout his vast universe. " And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What dost thou ?" Not only is his kingdom univer- sal ; but it is also everlasting. " And I praised and honored him that liveth forever and ever, whose domin- ion is an everlasting dominion, and his kingdom is from o^eneration to geneiation." In all the operations of his u;overnment, he is perfectly independent. In him are counsel and might. He needs none to give him advice. He is said to be " in one mind, and none can turn him ; and what his soul desireth, even that he doth." The holy sovereignty of God is, not only illustrated, but celebrated, as a most joyful theme, in many of the Psalms of David. The follow ing selections are a speci- men. " Let all the earth fear the Lord, let all the inhabitants of the earth stand in awe of him ; for he spake, and it was done, he commanded and it stood fast. The Lord bringeth the counsel of the heathen to nought ; he maketh the devices of the people of none THE SOVEREIGiS^Tr OF OOD. QS effect. The counsel of the Lord standeth forever, the thoughts of his heart to all generations." Another sub- lime passage is this; " The Lord reigneth, he is clothed with majesty ; the Lord is clothed with strength, where- with he hath girded himself. The world also is estab- lished, that it cannot be moved. Thy throne is estab- lished of old ; thou art from everlasting." Again, " The Lord reigneth, let the earth rejoice, let the multitude ot isles be glad thereof. Clouds and darkness are round about him, riditeousness and judgment are the habita- tion of his tlirone." The royal title of Jehovah is, " King of Kings, and Lord of Lords." As such he w as joyfully acknowledged and extolled, by all the saints of oldo The holy Saviour also, in his state of incarnation, rejoiced in spirit, and said, " I thank thee, Father, Lord of heaven and earth, that thou hast hid these things," that is, the things of his kingdom, <' from the wise and prudent, and hast revealed them unto babes : even so. Father, for so it seemed good in thy sight." " All things arc delivered unto me, of my Father." The Apostles were often led, by the spirit of inspiration, most strongly to express the idea of divine sovereignty. The act of predestination is peculiarly a sovereign act of God. " Whom he did foreknow, them he also did pre- destinate to be conformed to the image of his Son. In the ninth chapter to the Romans, we have a striking and glorious exhibition of the sovereignty of divine grace. This is said to have been manifested, in ij:iving Jacob the preference to Esau. " Jacob have 1 loved, but Esau have I hated." In his unsearchable wisdom and justice, God had determined, that Jacob, and not Esau, should be the Patriarch of his church. " What shall we say then ^ Is there unrighteousness with God ^ God forbid." This sovereign right to dispose of nations, and of indi- viduals, for a diplay of his glory, was what was always claimed by him, in ancient ages. « For he saith to Moses, I will have mercy on whom I will have mercy; and I will have compassion on whom I will have compas- sion. >So then, it is not of him that willeth, nor of him «f% THE SOVEREIGJNTY OF GOD. that runneth, but of God that sheweth mercy." And here is added the particular idea, that God is the King of Kings. " For he saith unto Pharaoh," the haughty king of Egypt, " Even for this same purpose have 1 raised thee up," exalted thee to the throne of Egypt, '• that I miglit shew my power in thee ; and that my name might be declared throughout all the earth. There- fore hath he mercy on whom he will have mercy, and -whom he will he hardeneth." Here the Apostle listens to the only conceivable objection. " Thou wilt say then unto me, Why doth he yet find fault ^ for who hath resisted his will .^" As if there could have been no fault, on the part of Pharaoh, unless he actually resisted, and defeated, the sovereign and holy will of the Almighty ! ^'* Nay but, O man I who art thou that repliest against God ? shall the thing formed say to him that formed it. Why hast thou made me thus?" Does your sin (if you acknowledge any sin) consist in your being made thus? or in your voluntary exercises and conduct, after you commenced your existence ^ Let reason, as well as scripture, decide the controversy. But, with regard to the power and right of the great Sovereign of the uni- verse, in the act of creation, " Hath not the potter power over the clay of the same lump, to make one vessel unto honor, and another unto dishonor ? Wliat if God, willing to shew'his wrath, and make his pov er known, endureth, vith much long-suffering, the vessels of wrath fitted to destruction; and that he might make known the riches of his glory on the vessels of mercy, which he had afore j)repared unto glory .^" If God, by his universal sove- reignty, makes the most ample display of his glory, in perfect consistency with the free agency and moral liberty of mankind ; what shall we say to these things ? What is our objection ? Can we hope to dethrone the Almighty.^ Who then shall hold the throne .^ Thus the ninth of Romans expresses without reserve, the absolute sovereignty of God, as respects his discriminating grace, which is manifested in the salvation of one people, or one sinner, rather than another. This holy and wise sove- THE SOVEREIGNTY OF GOD. Q$ reigntj he claims as his own right and prerogative ; a right wliich he can never relinquish, unless he relinquish his Godhead. Keeping in view the general explanation of God's sovereignty, that it consists in doing his pleasure, direct- ing and controlling all events in the vast universe; we may proceed to notice some particulars, in which his sovereignty is strikingly manifested. In the creation of the world, and in arranging the order of the heavens and the earth, " With whom took he counsel ? or who in- structed and taught him in the path of judgment .^" Did he not make all things for himself? even fortlie display of his own glory ? Also in his providential government of the world, has it not appeared clearly, from the view we have taken of the works of divine providence, that, in all his works, God acts the part of an absolute sove- ^reign ? Whoever dictated, or in any measure influenced ,the divine administration.^ God does not even give ^account of any of his matters; nor does it become us, in any case, to say unto him, " What dost thou .^" Also in the great and astonishing plan and work of salvation by the Mediator, the sovereignty of God is wonderfully displayed. Mankind were so far from dictating this glorious plan, that when it was revealed, it met with opposition. Without a revelation from God, who could have devised the plan of salvation by an infinite atone- ment ? It was most surely, an act of self-moved, sove- reign, infinite wisdom, goodness and grace, which was displayed by the revelation of Jesus Christ, and of the plan of salvation by his cross. Equally, if not more abundantly, is the sovereign grace of God displayed in the application of the atonement, by the actual convic- tion and conversion of sinners. When we witness the special revival of religion, by the outpouring of the Holy Spirit, and see one and another hopefully brought into the kingdom of Jesus Christ; we are witnesses of divine sovereignty. In no other way can we account for the conviction and conversion of sinners. Fbr it is a known fact, as well as a testimony of Christ, that sinners will not come unto him^ that they may have life ; and of Christ 66 THE SOVEllElGNTY OF GOD. it is said, that his people shall be willing, in the day of his power. In the conversion of sinners, we notice the exceeding greatness of the power and sovereignty of Jehovah. In nothing does the holy sovereignty of God appear more conspicuously, than in the great plan and work of salvation by the Redeemer ; and especially in carrying into effect this glorious plan, by the power of the Holy Spirit. Finally ; The sovereignty of God appears in every thing. To this is owing all our prosperity, and all our adversity. " Shall there be evil in the city, and the Lord hath not done it .^" To him it belongs to wound and to heal, to kill and to make alive. " For of him, and through liim, and to him are all things, to whom be glory forever. Amen." The subject leads to REMARKS. 1. In attending to this subject we sliould be cautious of all prejudice against names and titles. We are liable to attach to the word sovereignty, an idea of something odious and detestable, and on this account, to harbor a prejudice against the doctrine of God's sovereignty. Could another term be substituted, more expressive of God's kingly office, we should have no objection. But why should this term be more offensive, when applied to God, who is the King of Kings, than when applied to the best of earthly kings ? " I am a great king^ saith the Lord of hosts." Wherein does this differ from his saying, " I am a great Sovereign^ saith the Lord of hosts ?" In both terms, the infinite holiness of God is equally understood. And it is to be feared, that those who object to this term, which is in so common use, and is so well understood 5 have a secret, if not an open abhorrence of the true doc- trine of divine sovereignty. 2. Assured as we are, of all the divine perfections, and especially, of the infinite holiness of God, which, as we have found, comprises all his moral perfections 5 who can avoid rejoicing in his government. Who can cherish a THE DECREES OF GOD. 6T' wish to escape from the absolute dominion of Jehovah ? Is not the greatest welfare and happiness of the universe suspended on his wise and holy sovereignty ? Is not this the ground of every christian's consolation ? If this foun- dation were destroyed, what could the righteous do ? Dethrone, in your hearts, the Holy One of Israel, and your case is hopeless. Without the sovereignty of God, the universe also must go to ruin and destruction. And what is of infinitely more consequence is, God must lose his glory, and the great plan of redemption, must be defeated. ESSAY YIII. The Decrees of God. Having in some preceding essays, considered the marvellous works of God, his works of creation and prov- idence, and the holy sovereignty which he exercises in all his works, especially in his government of the moral system ; We may, in the next place, attend to the doc- trine of his Decrees. For it is absurd to suppose, that his great and wonderful works, which have been brought into view, could have been performed, without any pre- vious purpose or decree. The Psalmist, when he was about to relate, in a way of prophecy, the glorious things to be accomplished by the Messiah, says, " I will declare the decree." These things, were the execution of a di- vine decree. Had there been no decree respecting the coming of Christ, and the great work of redemption, who can suppose it possible, that these works should ever have been accomplished } In the discussion of this weighty and important subject, an attempt will be made to prove, that every event in the universe, without exception, goes to the accomplishment of the decrees of God. Of him it is said, as we have no- m ^ THE DECREES OF GOD. ticed already, that he " worketh all things after the coun- sel of his own will." His working all things, is the work of divine providence ; and the counsel of his own will is his decree. His decree, therefore, as well as his works of providence, extends to all things. It is indeed very evident from reason, as w^ell as scripture, that no rational being can he supposed to act w^ithout an established plan and purpose. But the plan and purpose of God constitute his decrees. Admit that he is a rational being, who acts in view of the highest motives, and the doctrine of his decrees is estabHshed. It is, at least, evident, that what- ever God, or any other rational being does, by his own free and immediate agency, is done in consequence of a decree. And since we have found evidence, that God is an eternal and immutable being; it clearly follows, tliatall his purposes are eternal and immutabfe. If we consult the scriptures of truth, on this important subject, we shall find, that God has a purpose, or decree, as well as a providential agency, in the production of all events. All depend on his will and pleasure. Surely, God, who created the heavens and the earth, and the fulness thereof, so that all were pronounced very good, must have had a definite plan of operation. If not, how could he make all things for himself ? How could he secure to himself the highest possible glory ? How could he declare, with the least appearance of truth, " My counsel shall stand, and I will do all my pleasure." That the decrees of God ex- tend to all events, is evident from the universality of his providence. If the works of divine providence, or the works of creation, or any other works, extend beyond the divine decrees ; then these extra works are altogether undesigned, uncontrolled, and useless. Indeed volun- tary actions are impossible, if they are supposed to be destitute of a purpose or decree. What is there, in the nature of things, which can prompt the divine Being to action, beyond the extent of his purpose or decree ? Certainly nothing. Corresponding with the view which we have taken of the decrees of God, we have a very lucid and scriptural definition in the shorter catechism. " The decrees of THE DECREES OF GOD. 6FXREE3 OF CrOD. priests and elders had said unto them. And when thev heard that^ they lift up tlieir voice to God with one ac- cord." They united in joyful and solemn prayer; the substance of which is worthy of careful attention, in reference to the great doctrine of God's eternal counsel or decrees. And they said, " Lord, thou art God, which hast made heaven and earth and the sea ; and all that in them is ; who, by the mouth of thy servant David has said, Why did the heathen rage, and the people imagine vain things ? The kings of tlie earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth, against thy holy Child .Tesus, whom thou hast anointed, both Herod, and Pon- tius Pihite, with the gentiles and people of Israel were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done." If the hand and counsel of God foredetermined the whole that was done, by the awful combination of Jews and gentiles against the Lord Jesus Christ (and this was certainly the case ; for we read in plain terms, that he was delivered by the determinate counsel, and foreknowledge of God,) then we may safely conclude, that all things are fore- determined. That same eternal and unchangeable coun- sel of God, by which Joseph was sold into Egypt ; by which Pharaoh's heart was hardened, and the hearts of the Egyptians 5 by which the heart of Sihon, king of Heshbon, was hardened, and his spirit was made obsti- nate ; by which Shimei cursed David ; by which the heathen nations were often sent against the people of Israel to chastise them for their idolatry, particularly in the instance of the Babylonish captivity ; and by which our Lord was crucified ; extends to all creatures and things. From these striking instances, in which human wickedness is manifested, we are, as it were, impelled to the conclusion, that, the eternal counsel of God ex- tends to all things, ordering and directing them for the richest display of his own glory ; and for the greatest good of the intelligent system. If some, and not all things, were established by the divine purpose, or decree, what an awful interference would exist between things THE DECREES OF GOD. iO decreed, and things not decreed ! The universe would be void of harmony, and present a scene of dire confu- sion. All things decreed would be frustrated ; nothing could ever come to a happy termination. In this view, how infinitely important, for the honor of God, and for the consolation of all holy and intelligent creatures, is the doctrine of divine decrees ! The decrees of God are evidently a necessary fountain and source of all rational enjoyment, of all rational hope, and expectation of final good. Finally ; It is evident from reason, that God cannot be indifferent, respecting any event of creation or provi- dence. If his providence extends to all his creatures, and all their actions ; then certainly his decrees are of equal extent. For, in all instances, and in all respects, his works of providence are the execution of his decrees. "God executeth his decrees," say the assembly of di- vines, " in his works of creation and providence." And the very idea of his having a preference or choice respect- ing any system of events, amounts to a firm decree. To bring the world into existence, nothing more was neces- sary, than an expression of the divine will. " He spake, and it was done, he commanded, and it stood fast." He preferred the existence to the non-existence of the world; and it existed, in consequence of his decree. If it be admitted, that God is riot indifferent to any event, how* ever small and minute, even to the falling of a sparrow ; the consequence is clear, that all events whatever are ordered and established by his eternal purpose or decree. REMARKS. 1. All the purposes or decrees of God are the fruit of infinite wisdom, goodness, and benevolence. Some are alarmed at the doctrine of divine decrees, from an appre- hension, that it represents the Most High as an arbitrary sovereign, and a despotic being, regardless of reason or propriety. But far be it from the Holy One of Israel to decree unrighteous decrees, or to be regardless of red- 8 74 TiiE Di-CREES OF tiOl). son and benevolence, in forming his eternal counseiR^ The holiness of God, in which are included all his moral perfections, has been already proved from scripture and reason. In the exercise of perfect holiness, therefore, he forms all his purposes. All are formed with an unde- viating regard to the greatest possible good. Every man who has a candid mind, and who is given to sober reflec- tion, must be sensible, that among all possible systems of events, there must be one, that has an infinite prefer- ence to all others; and, that the omniscient Jehovah, who comprehends, from eternity, all these systems, doubtless discovers that which, all things considered, is infinitely best. And since he is the Judge of all the earth, it is certain that he does, and always will do right. This best of all systems, therefore, is established by the divine decree. All the purposes of God are equally the result of infi- nite wisdom, goodness and mercy. We have therefore an ample and joyful assurance, that these purposes can never be altered for the better. This consideration should fully satisfy every mind with respect to the truth of the doctrine, and the importance of its being taught and inculcated. If the decrees of God are essential to his own glory, and to secure the greatest sum of good and happiness in the universe ; then certainly, every bene'^olent heart must be satisfied ; and must greatly rejoice, though the subject may be involved in a degree of mystery. 2. Another thing to be considered, in relation to the doctrine of the divine decrees is, that the means by which all events are accomplished, are as much the sub- ject of God's eternal purpose or decree, as the events themselves. An objection, urged by some against this glorious doctrine is, that it renders the means of grace and salvation, and the means of every other good end whatever, both needless and useless. If men are pre- destinated to salvation, say some, they will be saved, and if to damnation, they will be damned, let them do what they may. And the same objection is urged, or might, with equal propriety, be urged in every other Till: DECREES OF GOD. 7b case, iiit is the decree of God, that we shall live, we shall live ; and if, that we shall die, do what we will, we shall die. If it be the decree of God that we shall he rich or poor, healthy or sickly, such we shall be, at all events. This is a rash and groundless inference from the doctrine of divine decrees. It is contrary to scrip- ture, reason and experience. The scriptures require true faith in the Lord Jesus Christ as the condition of salvation. If men believe not, they must be damned. Faith is a practical duty ; and is the means of salvation. And the scriptures carry the idea of means still further. They affirm, that faith itself, cometh by heaving ; and hearing by the word of God. Reason and observation teach us, that salvation, and all other things, take place in a regular course of means and ends. So long as the means of good are neglected, the good is never to be obtained. When Paul, and a multitude with him were in great danger of perishing in a ship wreck, a divine decree was revealed for their consolation, that all should be delivered from the danger of the seas. After this, the danger increased, so that the sailors were about to make their escape by the boat. At this Paul was alarmed, notwithstanding the decree ; and declared, that except these, who alone could manage the vessel, should abide in the ship, they could not be saved. Thus it is plain, that means are as absolutely necessary to accomplish the decrees of God; as the decrees are to the successor means. Those therefore, who cavil with the doctrine of the divine decrees, on this ground, " speak evil of the things which they understand not." 3. Since the decrees of God extend to all events, and at the same time, human purposes and agency operate, in innumerable instances, and to accomplish innumera- ble purposes; we clearly infer, that divine and human agency are exerted in producing the self-same events. Clearly to this point are the words of the Apostle, " Work out your own salvation with fear and trembling, for it is God who worketh in you, both to will and to do, of his good pleasure." So far as the people of God have V6 THE DECREES OP SOD. any right purposes, or exercises of heart, these purposes and exercises are as entirely their own, as if thej were originated in themselves, without any divine decree, or any other extraneous cause whatever. At the same time, it is plain, that every right exercise is wrought in them, according to the eternal purpose, and good pleas- ure of God. The same idea is expressed in the prophecy of Ezekiel. In the first place, sinners are exhorted even to make themselves a new heart, and a new spirit, and to turn themselves from all their transgressions. In the next place, the Lord says, " A new heart also will I give you, and a new spirit will I put within you, and I will cause you to walk in my statutes, and ye shall keep my judgments, and do them." Here it is evident, that both divine and human agency are employed in the pro- duction of the new heart. David in prayer expressed the same idea. " Create in me a clean heart, God, and renew in me a right spirit." God is the sole cause of lioly exercises in the hearts of sinful men ; but sinners are. at the same time, required to be holy in heart and life: and whenever holiness takes place in their hearts, it consists in their own voluntary agency, and not in the agency of God. The agency of God as the cause of human agency, in this case, alters not the nature of luiman agency, in any measure, nor in any sense what- ever. Both God and man act freely, of choice, and not of constraint or compulsion. 4. From a consideration of the great and solemn doc- trine of divine decrees, we learn, that by them, every good is secured ; and every evil, which is not essential-, in the plan of infinite wisdom and goodness, to bring about the greatest general good, is prevented. What a glorious doctrine is this ! How happily calculated to give us the most sublime and exalted views of the infinite Jehovah ! Calculated to abase all human pride, and vain glorying! Calculated to inspire us with a reverential awe and fear of the Lord, and to excite in our minds au unlimited confidence in him ! Nothing is better calcu- lated to excite religious devotion. To those who cordi- fHfi OilJGINALCMAXlAC'rfcil AxND StATE Oi' MAN. 7T ally embrace this doctrine, the infinite God appears to be worthy of praise and adoration ; and to him be ren- dered dominion and glory, forever and ever. Amen. ESSAY IX. The original Character^ and State of Man, Having proved the being and perfections of God, and considered his wonderful worki.Jogether with his holy and wise sovereignty, and his eternal purposes or decrees 5 we may, in the next place, take into view the original character and state of mankind. When the Almighty God, by the word of his power, had created the heavens and' the earth, and all their hosts, in the space of six days ; it was reserved as the concluding part, and, as it were, the finishing stroke, of this magnificent work, to create mankind. Man was made rational and immortal. God breathed into hiui the breath of life, and he became a living souj. Man also sustained a dignified rank ; he was made but a little lower than the angels, crowned with glory and honor. Possessed of reason and understanding, man was well qualified for the elevated station allotted him in this lower world. Accordingly, " God gave him dominion over the fish of the sea, and over the fowls of the air, and over every living thing that moveth upon the earth." And in the conclusion of the narrative, it is said, " God saw every thing that he had made, and behold it was very good." From this concise history of the creation of man, it is very natural and reasonable to understand, that he was made perfectly holy. Like every thing else in its kind, man also in his kind, was pronounced very ^ooc?. He was doubtless created a moral agent; for this was essen- tial to distinguish him from the brutal creation. And if- *8 as a moral agent, he was, by his Creator, pronounced very ^ood ; what could it imply, short of his being perfectly free from sin ? Being a moral agent, he was capable of being holy or sinful, even in his very nature, and in the disposition of his heart. And as his moral nature and faculties constituted infinitely the most noble part of his existence; it is evident, that his goodness, which was pronounced by his Creator, consisted chiefly in right- eousness and true holiness. But, to establish this point, we are not straitened for evidence. The testimony of the wise man is, " God made man upright; but he hath sought out many inventions." By these many inventions is doubtless meant wicked devices. For these are stated as a contrast to that uprightness, in which his original character consisted. Consequently, his original character was holy. In the scriptures, uprightness is a term expressive of the moral character, and of that only. It is always expressive of holiness. " Mark the perfect man, and behold the up- right, for the end of that man is peace." The Lord is said to be upright, and " t!ic prayer of the upright is his delight." Again ; If man was created with a sinful, or even a mixed character ; how are we to understand the history of his apostacy ? From what did he apostatize } Did he apostatize from a state of sinfulness, or of holiness. Certainly from a state of holiness. Had he been created with a mixed character, sucii would have been the account of him, in the history of his apostacy. Had he been of a mixed character, he must have been, in some degree, unhappy in Paradise. Some suppose, that if man was made holy, his holiness must have been passive, and involuntary, and void of moral quality. This goes on the supposition, that God cannot create a moral agent ; and of course, cannot form the hearts of mankind and turn them from sin to holiness after they are created. But is not the king's heart in the hand of the Lord } and does he not, as the rivers of water, turn it whithersoever he will? However philosophical men may appear, in denying the power of God to create A^•l^ STA'IK OF MA^. 79 moral agcnls, yet they are directly opposed to divine testimony. For when all things were prepared for the creation of man, who was to be, in his creation, infinitely more noble than any of the creatures he had made. The Lord said, " Let us make man in our image, and after our likeness. So God created man in his own image, in the image of God created he him." Although the image of God may sometimes imply the rational faculties of the man ; yet not excluding the more noble faculties. Nor could it be said, with the least propriety, that man was made in the image of God, and hereby greatly dignified ; unless he was made holy as God was holy. In this sense, Paul understood the image of God, as we learn from his exhortation ; " And be renewed in the spirit of your mind ; and put on the new man, which after God," that is,, after the likeness or image of God, "is created in righteousness and true holiness." Another passage, of the same import is this, " We all, with open face, behold- ing as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even as by the spir- it of God." The holiness of the Lord is that in which his transcendent glory chiefly consists. To be changed into the same image, therefore, is to be made holy as he is holy. From this illustration of the image of God, which is, in a measure, restored to man in regeneration, it is evi- dent, that the image of God, in his creation, consisted in righteousness and true holiness. When God created rational and moral beings, such as angels and men, he formed their moral character — as the Psalmist says," He fashioned their hearts alike ;" that is, equally, or one as well as another. God is the Father of our spirits, as well as the former of our bodies. All that appertained to man, in the day of his creation, as to faculties or charac- ter, was the eifect of creative power and goodness. God manifested his complacency in mankind as soon as they were created ; and furnished them with a Paradise, full of delights. He treated them as his friends, and the ob- jects of his parental care and affection. He abounded in expressions of his love, which would have been utterly Se THE ORIGINAL CHARACTER inconsistent, had they not been in a state of perfect holi- ness. In the plain and obvious sense of the words, there- fore, " God made man upright." As to the state of mankind, in which they were created ; it was a state of felicity. It was a state of mind perfect- ly free from all selfish and corrupt affections, perfectly free from envy, malice, or ill will ; perfectly joyful in God, and submissive to his will ; perfectly free from shame, remorse or regret ; full of joy in God, and in his holy and wise government. The bodily state, in which man was created, was as happy as a bodily existence is capable of being made. Of all possible worldly delights, the first parents of our race had a fulness. These were received with great thankfulness of heart, though they constituted but a small part of human felicity. The highest felicity of man, in his original state, was of a heavenly nature ; but probably fell short of the happiness of heaven in its degree. Man was made a little lower than the angels, and capable of a less degree of felicity. In their original state, mankind experienced no tokens of divine displeasure ; but the highest tokens of divine ap- probation. Man was, indeed, destined to moderate and pleasing labor ; but to suffer no inclement seasons, no painful embarrassments ; no ill success, in all their la- bors for a subsistence. Adam and Eve performed their pleasant labor in the garden of Eden, to keep it and to dress it. Their labor might be attended with a degree of weariness ; and probably with a degree, suited exactly to sweeten the hours of rest. Though mankind might not, in their original state, have been made altogether invulnerable ; yet they might, and probably did, in a remarkable degree, enjoy divine pro- tection. So that, in fact, they suffered no real evils, in consequence of their partaking of flesh and blood. The world, in its original state, was exactly fitted for the ac- commodation of man, and of all the living creatures, which were subject to his dominion. All yielded a willing and peaceful subjection ; and all were at peace among them- selves. ^The earth was made perfectl}' convenient and fruitful, perfectly healthful and pleasant 5 and since man AND STATE OF MAN. 81 was SO exalteil and dignified, in this lower world ; we may conclude, that, in his state of innocence, he had verV little, if any occasion for an unpleasant sensation of body or mind. Another thing which rendered the state of man, before the fall, peculiarly happy was, the anticipation of a more happy and glorious immortality. This world, beautiful and happy as it was, in its primeval state ; was not form- ed for the final and everlasting residence of mankind. Our first parents were doubtless taught to look forward, and hope for a more exalted state of existence, among the holy angels, and the glorious Cherubim and Seraphim in heaven. They were taught to consider this world as a state of probation for one inconceivably more glorious and happy. Had they fulfilled the duties of their probation- ary state,* their exit from this bodily state of existence would have been like that of Enoch and Elijah. Proba- bly they anticipated this glorious result of their proba- tion, with but little apprehension of the danger of apos- tacy. And their holy souls were feasted, jfrom day to day, with the prospect of heavenly felicity. This must have added exceedingly to the happiness of their original state of existence. , Thus we find, that the original character and state of mankind, were indeed, very good. Their moral char- acter was sinless, and their probationary state was happy. They enjoyed, in addition to every worldly good, the light of God's countenance, and his love shed abroad in their hearts. And, in a review of the holy and happy state of our first parents, we are led to notice the great goodness and benignity of our Heavenly Father, in pro- viding so richly for the welfare of the great family of mankind. Had they only been faithful and persevering in obedience to God, how happy would they have been, in their successive generations! There would have been no death, nor sorrow, nor crying; no pestilence that walketh in darkness, and no destruction that wasteth at noon day. This world would have been a state of per- fect peace and plenty ; and the earth would have been full of the goodness of God. SS THE MORAl^ LAW In a further review of this subject, we learn, that holi- ness is essential to happiness. It was so before the fall of man ; and it is so still. Do we begin to look for the happiness of the millenial state ? then to hasten it on, we must cultivate holiness. By holiness, we may antici- pate much of the blessedness of that day ; as Abraham did of the day of Christ's incarnation. " Your father Abraham rejoiced to see my day ; and he saw it, and was dad." ESSAY X. The Moral Law^ or Covenant of Works. In attending to the original character and state of mankind, we readily discover, that they were made proper subjects of moral law and government. To ex- plain the moral law of God, which is called the covenant of works^ will be the object of the following essay. The holy law of God, which is the only rule of right- eousness, equally binding on all rational creatures, requires the exercise of perfectly holy love, or good will towards all beings capable of happiness or misery. In conformity to this great standard of righteousness, we find the law which God had enjoined on mankind, and which Christ, at his coming, recognized, and even mag- nified and vindicated ; was comprised in two great com- mandments, " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind ; and thy neighbor as thyself." This is the great principle of righteousness. This, for substance, was doubtless the law given to the angels, at their creation ; as well as to our first parents. This is the law of nature, obligatory on every rational being in the universe. It is rendering to all their due. Every beins is entitled to that measure of love and rejgrard* OR COVENANT OF WOIIKS. 8S which is in exact proportion to his dignity and impor- tance in the scale of existence. God is infinite in dignity and importance, and is therefore, worthy of supreme love. Mankind, generally speaking, are our equals; therefore to be loved as ourselves. This love, which, being per* fectly reduced to practice, is the fulfilling of the law, is required to exist and to be cherished in tlie heart : and to operate as an established moral temper and disposition^ in all the fruits of love and obedience to God. All the actions and conduct of rational creatures, are required to be such as naturally flow from this holy principle. Such are the requirements of the law of God. In addition to this general law, the reasonableness of which is plain and obvious to the weakest capacity ; God has in his infinite wisdom, and sovereign good pleasure, delivered to mankind certain particular statutes, require- ments, and prohibitions, which belong not to the law of nature, strictly speaking ; and are obligatory, only on the ground of his positive institution, and require- ment. Of such a nature was the prohibition of the tree of knowledge of good and evil, in the garden of Eden. The fruit in its nature, was harmless. It was apparent- ly, perhaps really, the most precious of all the trees in Faradise. But, for infinitely wise and important reasons, it was forbidden. But this prohibition, when it was made known to Adam and Eve, became, to them, an important part of the moral law of God. Of this kind were all the ceremonial and typical rites and institutions, delivered by Moses. These laws were all of a moral nature, and binding on the Israelites, merely because God had made them so. In the eye of Omniscience, reasons of infinite importance existed, for the whole ceremonial and typical system of laws and statutes. Even the ordinances of Christ, baptism and the sacra- mental supper, are established, not by the light of nature; but by the positive institution and authority of Jesus Christ. But where is the Christian who rejects the ordinances of the gospel, because they are not the laws of nature ? All the positive precepts and prohibitions in the scriptures, are by faith in the true God and Saviour. 84 THE MORAL LAW regarded as parts of the moral law ; and the attentive and candid mind does, from time to time, gain a knowl- edge of the ends and designs of those laws, which have once appeared mysterious. Types are explained by their antitypes, as prophecies are by their accomplish- ment. By the prohibition of the tree of knowledge of good and evil, our first parents were put on the most important and interesting probation, which can be conceived. Life and death were set before them, in the most striking manner ; in a manner calculated greatly to enhance their dignity and happiness, if they fufilled the condition of life; and if they did not fulfil the condition of life, all good was forfeited forever, "Dying they must dieJ^^ Jf they refrained from the forbidden fruit, during a suitable time of probation; it is supposed, that they were to partake of the tree of life, which was a sacramental tree ; and was a token of eter- nal life. Like the elect angels, they were to be confir- med in a state of perfect holiness and felicity forever. In this view, we may see the reasonableness of God's positive prohibition of the tree of knowledge of good and evil. And doubtless, in process of time, we shall see the reasonableness of all God's positive precepts and prohibitions. Be this as it may, we are bound to regard all the laws of God as holy. " I esteem all thy pre- cepts, concerning all things to be right: and I hate every false way." Having considered the nature of the divine law, which is holy, just and good ; we proceed to a view of the penalty, by which it is supported and vindicated. For a law is void of force and efficacy, without a just and adequate penaltv. In what then does the penalty of the law consist? The penalty of all transgressions of the law, was expressed in the threatning delivered to our first parents, " In the day thou eatest thereof, thou shalt surely die." The words more strictly rendered are, « Dying thou shalt dieJ^^ These words evidently express durable and perpetual evil; and evil of the greatest magnitude. No word conveys an idea more terrible than death. Natural death is the greatest punishment OR COVENANl* eF WOIIKS. 85 inflicted by human laws. Death, in the greatest extent of its meaning, is the penalty of the divine law. Consid- ering the infinitely evil and heinous nature of sin against God, and all that is said in the scriptures respecting the final and eternal punishment of the wicked ; there re- mains no doubt, but that the threatening of death to all transgressors, means eternal death ; or the eternal mis- jery both of soul and body in hell. To Adam and Eve, the just desert of sin was expressed ; and when by their apostacy they had exposed themselves to the awful pen- alty, they were liable, immediately to commence an eter- nal death. Had natural death been all that was implied in the threatening, we see not wherein their punishment would have been greater than that of the best saints. " If Christ be in you," says the Apostle, " the body is dead because of sin." But the penalty of the law was an evil infinitely greater than the death of the body. It was what is termed the second death ; which is allot- ted to the finally impenitent at the day of judgment. The ground of reprieve, when man had sinned against God, was the immediate revelation of divine mercy, thjough the glorious Mediator. On this new ground, this gospel ground, man commenced a second state of probation, widely different from that under the covenant of works ; for this was under what is called the cove- nant of grace. Still there is a diversity of opinion respecting the penalty of the law. By some it is thought to consist, chiefly, if not wholly, in what is called spiritual deaths which is, strictly speaking, sin itself. It consists, as they suppose, in being dead in trespasses and sins. On this construction of the death which was threatened, the law would read thus ; " In the day that thou sinnest, thou shalt become a sinner altogether. Sinning thou shall sin. And thou shalt never cease from sin." This view of the penalty of the divine law appears, however, to be altogether unsatisfactory. If the punishment of the transgressor consists in sin itself, or in additional trans- gression ; what is the distinction between crime and punishment ^ what punishment could it be, to one al- 9 86 THE MORAL LAW, ready dead in trespasses and sins, to one who daily cherishes his carnal mind, which is enmity against God, to one who rejoices in iniquity 5 to have his sin increa- erseverance in holiness : because they were very capa- ile of transgression, and might be disposed to transgress the law of God. Holiness and sin are equally the volun- tary exercises and acts of free agents ; and one is as pos- sible as the other. We therefore see no propriety in saying, as is often said, that, "our first parents, being left to the freedom of their own will^ fell from the state wherein they w^ere created, by sinning against God." They invariably enjoyed the freedom of their own will, whether in a state or perfect holiness, or perfect sinful- ness. And this was essential to moral agency. Without this freedom, they would have been utterly incapable of sin or holiness, and incapable of moral government. 2. More fully to solve the difiiculty, and to account for the fall of man, which, in itself considered, was a most awful and disastrous event ; the scriptures warrant us to state, that God saw it to be most for his own glory, and for the highest good of the universe, so to order events in his providential government, that sin should take place, both in men and angels. He foresaw, because he had wisely determined, that the wrath of man, and the malice of devils should praise him. So that, instead of embracing the» most absurd idea, that the Almighty labor- ed, and labored in vain, to prevent the introduction of moral evil 5 we ought to entertain the rational and con- soling idea, that he always holds the throne of the uni- AND lALL 01 MA^i. 97 verse, that lie is subject to no defeat, no disappointment, no rivalship with the powers of darkness. For our great consolation, we ought to be established in the belief, that nothing can take place, under the wise and holy admin- istration of Jehovah, more than was, from eternity, com- prised in his infinitely holy and unsearchable decree. That the eternal plan and covenant of redemption, by the death of the Mediator, was embraced in the divine decree, all christians will grant. But this plan, in which the glory of God, and the welfare of his kin^^dom were to be most richly displayed, clearly implied the fall of men and angels. Without the fall of man, redemption would have been needless ; and without the fall of angels, the part allotted to the devils could never have been acted. The whole system of redemption and salvation by grace, declared by David as a divine decree, clearly implies, that, hy the same divine decree, sin came into the world ; and has pervaded all the human race. This is the only possible way to account for the fall of man, and for every other event whatever. It is God " who worketh all things after the counsel of his own will." But here let it be remembered, and kept distinctly in mind, that the divine decree is a thing entirely different from the moral agency of mankind ; and has no influence at all, to destroy, or in any measure, to impair human liberty or free agency. When angels and man rebelled, they rebelled against the law of God, This they viola- ted ; but not his decrees. Had they violated his decrees, infinite reproach would have been attached to his charac- ter, and universal ruin would have been brought on the universe. But since God's counsel stands, and he has done, and will do all his pleasure ; we may rest assured, that his own glory, and the best interests of the universe are secured. Though the apostacy from God, and the existence of sin and misery may seem mysterious, and most lamentable ; yet there remains a most substantial ground of confidence, and rejoicing in the Lord. Every truly humble and benevolent heart, feels relieved from the darkness and despondency of mind which arises from a view of the immense flood of evils occasioned by 10 ^ 98 TOTAL DEPRAVITY. the fall of man. In a view of the universality of God's decrees, and the execution of them all, by the agency of his wise and holy providence, benevolence is satisfied. Every humble heart is satisfied, and comforted. Satan is confounded, fallen man is reproved and humbled ; and the glorious scheme of redemption is revealed. The Lord alone is exalted, and his enemies are found liars. Ulti- mately, The seed of the woman shall bruise the head of the serpent*,., AMEN, ESSAY XII. Total Depraviti/, Having, in the preceding essay, considered the temp- tation and fall of our first parents ; we now proceed to an investigation of their subsequent character and state. That a very great change took place, in consequence of their apostacy and rebellion against God, all must ac- knowledge. But how great this change was, is a subject of much dispute. By many it is contended, that by the fall, man but partly lost the moral image of God ; and that all his posterity have sustained the same mixed char- acter ; being deeply corrupted in heart, being partly, but not totally depraved. Others maintain the opinion, that the immediate, and the abiding consequence of the first transgression, was total sinfulness and depravity of heart. This is the opinion now to be vindicated, as a branch of the system of divine truth. Whether it was a matter of necessity, in the nature of the case, that if man sinned at all, he should sin with all his heart; we are not informed. But supposing it had been possible, that he should apostatize only in part, retaining still a measure of real virtue and holiness; yet this was not the case in fact. In his first transgression, his whole heart was evidently involved in sin, and dis- TOTAL PEPRAVITY. 99 aflcction to his God. This was his appearance, when he was called to an account for his tratisgression. He had foolishly attempted to hide himself from the presence of the Lord, among the trees of the garden ; and to conceal the shame of his naked nes'S, by a j^arment of figleaves, Tliese were strong indications of total depravity. And when he actually appeared before his God, and was in- terrogated by him, " Hast thou eaten of the tree whereof I commanded thee, that thou shouldest not eat .^" he tacit- ly acknowledged the fact ; but made no retraction. He was full of shame and guilt; but, to exculpate himself^ he indirectly cast the blame on God himself. " The woman whom ^/io?t gavest to be with me, she gave me of the tree, and I did eat." Is it possible, that any degree of depravity, short of that which is total, could produce such insolence as this ? Christians, who are but partly sanctified, take all the blame of their transgressions to themselves. But Adam and Eve oft'ered to God their apologies 5 which proves, that they were totally destitute 01 holiness. It is further evident, from God's threatening to our first parents, "Thou shalt surely die,^' that their fail vas total. This death v/e have found to mean eternal death ; or eternal misery, in the region of devils and damned spirits. Now if their apostacy had been bul partial ; and if they had still retained a good degree of virtue, and holiness of heart ; surely, they were nol prepared, by their first transgression, for that death that was threatened. They were, by no means, prepared to be the companions of devils and damned spirits, forever. This threatening was not indeed executed, in the day of Adam's fall, but a reprieve was granted, and pardon was granted to the truly penitent, only through tiie mediation and atonement of the divine Redeemer; which plan of divine mercy was immediately after the fall, revealed to our first parents ; and in this way, the divine threatening v/as established and vindicated, by the blood of Christ ; and redemption was purchased for ali v^ho embraced the Saviour. Adam and Eve doubtless embraced the Saviour, and the plan of redemption by his blood. For they im- iOO TOTAL DEPRAVlTr. mediately commenced religious sacrilicesj and appeared, thereafter, to enjoy the favor of God. But this whole scheme of redemption by the blood of Christ, is ground- ed on the doctrine of the total depravity of our first parents. By this plan, the whole law of God, with all its threatenings was established, magnified and made hon- orable. And '• Christ hath icdeemed" Adam and Eve, and all other penitent sinners, " from the curse of the law, being made a curse for ikem,^^ All this implies the total depravity of mankind. But, whether our first parents, in their apostacy from God, were totally involved in sin or not; yet it is abun- dantly evident, that this was the character, and still continues to be the character, of all their posterity. The first divine testimony on this point, was pronounced long before the flood. " God saw, that the wickedness of man was great in the earth, and, that every imagination of the thoughts of his heart was only evil continually." It is added in the connection, that " the imagination of man's heart is evil from his youth ;" or infancy. These are very strong expressions of the total, and even univer- sal depravity of the human heart. Lest any man should imagine, that depravity is chiefly limited to the heathen ; and that the Jewish and Christian nations have been in a good measure free from the contagion ; the Apostle Paul, by a most thorough investigation, proved, that both Jews and Gentiles, meaning the whole human race, in their natural state, are allunder sin. And this he prov- ed from the old testament, " As it is written, there is none righteous, no not one ; there is none that under- standeth, there is none that seeketh after God. They are all gone out of the way ; they are together become unprofitable, there is none that doeth good, no not one. Their throat is an open sepulchre, with their tongues they have used deceit; the poison of asps is under their lips : whose mouth is full of cursing and bitterness. Their feet are swift to shed blood. Destruction and misery are in their ways ; and the way of peace have they not known. There is no fear of God before their eves." This is a very full and decisive testimony of TOTAL DEPRAVITY. 101 the total depravity of all mankind. The fear of the Lord is said to be the beginning of tvisdom^ or of true religion. Being destitute of this, therefore, is being destitute of the first principle of true religion. This constitutes total depravity of heart. The testimonies of Paul, and the other inspired writers on this point, are very numerous and explicit. A perfect contrast is drawn between the carnally minded, and the spiritually minded. " To be carnally minded is death ; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God ; for it is not subject to the law of God, neither indeed can be. So then, they that are in the flesh cannot please God." If they cannot please God at all, it must be because they are destitute of holiness; for, with all their imperfections, it is cer- tain, that real Christians do so live and walk as to please God. Again ; sinners are represented as in a state of moral death. " And you hath he quickened," said Paul to the saints at Ephesus, " who were dead in trespasses and sins." Likewise says the Saviour, " Verily, verily I say unto you, the hour is coming, and now is when thedead shall hear the voice of the Son of God, and they that hear shall live." Tins is a resurrection from spiritual death, and is the same as regeneration. Christ, in his ministry, and especially in his reproof of his opposers, taught the doctrine of total depravity. " 1 know you, that ye have not the love of God in you : for whom he hath sent, him ye receive not." Had natural men a spark of holiness, they would certainly receive the bles- sed Saviour with joy. If all men have a principle of love to God in their hearts, how is it possible to account for the most outrageous persecution and murder of the Lord of glory. How can we account for the rise and reign of Antichrist ? and for the horrid and unprovoked martyrdom of millions of the meek and amiable follow- ers of Jesus Christ ? How could the time ever come, in the Christian era, when whosoever killed Hhe Apostles and followers of Christ, should think he did God serviced Could any thing short of total depravity^ produce such awful and horrid effects as these ? Certainlv nothing. *10 lOiJi TOTAL DKPRAVIxr. Again ; From the necessity of regeneration, we clearly infer the doctrine of total depravity. " Except a man be born again," says the Saviour, " he cannot see the kingdom of God." But elsewhere he teaches distinctly and abundantly, that every one who possessed and ex- pressed the smallest token of love to him, should be saved. He that should give a cup of cold water to a disciple ordy, because he belonged to him, should in no wise lose his reward. And every one wlio should for- sake houses or brethren or sisters — that is to say, who should manifest tlie least degree of self-denial for his sake, " should receive an hundred fold in this present world, and in the world to come, life everlasting." The inference is plain and obvious, that in order to possess the least degree of love to Christ, or the least degree of holiness, a man must be born again. " That which is born of the flesh is flesh, and that which is born of the spirit is spirit." Man, therefore, as he is originally born, is wholly carnal, and sinful. " 1 know, that in me, that is, in my flesh, dwelletk no good ihing.'^^ Every man, in his natural state, as he proceeds from the first parents of our race, is alienated from God, totally corrupt, and spiritually dead. "When ye were the servants of sin, ye were free from righteousness." As to the state and condition of mankind, in conse- quence of their apostacy from God, it is beyond concep- tion woeful. It is a state of guilt and condemnation, a state of sorrow and distress. " The fall brought man- kind into a state of sin and misery." "All mankind, hy their fall, lost communion with God, are under his Mrath and curse, and so made liable to all the miseries of this life, to death itself, and the pains of hell forever." Thus woeful is the state and condition of the human race, in consequence of the universal reign of sin. Sin hath, indeed, reigned unto deatlu " The w^ages of sin is death." Had there been no revelation of divine grace, in favor of lost man, his condition must, immediately, have been as hopeless as that of the fallen angels. For be was equally involved in guilt ; and was without ex- ORIGINAL SIN. lOS case. He could make no atonement for one of his trans- gressions, nor could he be persuaded, by all possible motives, to forsake his sins, ev^n if by so doing he could inherit eternal life. Woeful is the character and condi- tion of fallen man ! ESSAY XIII. Original Sin. ('oNNECTED With the doctrinc of the total depravity f)f our first parents, even in their first transgression ; and of the total depravity of all their posterity ; we are now to consider the particular doctrine of original sin^ Respecting this doctrine, we meet with some diversity of opinion, even among those who ad mit the total and universal depravity of man. Some have entertained the absurd and antiscriptural idea, that all tlic posterity of Adam are somehow made guilty of his first sin — that they sinned in him^ and fell with him, in his first trans- gression — that, if there was not a transfer of the personal act of eating the forbidden fruit ; yet there was a trans- fer of the guilt that he incurred by tliat act. This how- ever, does not seem to comport with scripture nor com- mon sense. The plain testimony of scripture is, " The aoul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son. The righteousness of the right- eous shall be upon him, and the wickedness of the wicked shall be upon him." Such is also the language of reason and common sense. Personal acts, and moral charac- ter are not transferable from one to another. Neither the sin nor the righteousness of one can become the sin or the righteousness of another. Again ; Others have supposed, that but one single sin can properly be called original sin ; and that is the sin of 104 ORIGINAL SIN. our first parents, in eating the forbidden fruit. This is said to be,' literally and strictly speaking, the original transgression; and the fruitful source of all subsequent sins and abominations. It is indeed true, that eating the forbidden fruit was the first and original sin of the human race; and, according to the divine constitution, rather than by any necessity in the nature of the case, this first sin of Adam involved his posterity in a state of sin and ruin. " Through the offence of one, many are dead 5" yea, all are dead in trespasses and sins. Adam was doubtless placed as a public head, or representative of all his posterity ; so that the fate of the whole was sus- pended on his conduct. Probably he was apprised of his nigh responsibility ; and had placed before him the great- est and most powerful motives to obedience, and perse- Terance, even to the end of his special probation. " By- constituting Adam the public head of his posterity," says an eminent writer, " God suspended, their holiness and sinfulness upon his conduct. So that his holiness would, constitutionally^ render them holy; and his sin- fulness would, constitutionally^ render them unholy, or depraved." Accordingly it is written, " By one man's disobedience, many were made, or constituted^ sinners. The word, made^ ought to have been translated, consti- tuted. And, in the present view of the subject, original sin consisted in Adam's first sin. This was the bitter root, from whence have proceeded the sin and depravity of the whole family of man. On this point there ought to be no controversy ; nor i\\Q least diversity of opinion. But there is anotlier view of this very interesting sub- ject, which equally claims our attention. We find, that many writers on what is called original sin, and perhaps the greater part of orthodox Christians hold, that original sin consists in that sinfulness and depravity of nature^ which constitute the original character and condition of all the posterity of fallen Adam. " By original sin,''^ says President Edwards, " as the phrase has been most com- monly used by divines, is meant the innate sinful deprav- ity of the hearty " The corruption of the tvhole nature,^^ say the assembly of divines, " is commonly called original URIGINAL SIN. 105 si/i." If the innate, sinful depravity of the heart, ac- cording to President Edwards, or the corruption of the whole nature, according to the assembly of divines, im- plies, in particular, that this is the character of mankind, from their infancy, and even from tlie very moment, when they first breathe the breath of life, and commence a moral existence ; then we fully concur with them in opinion. The definitions are correct. The commence- ment of innate sinfulness of heart, or of the corruption of the whole nature, being from tlie first dawn of exist- ence, renders it proper to call this sinful state of mankind original sin. The state of Adam's posterity is different however, from his own state, as respects original sin. Adam's original was holy; but, respecting his posterity, it is declared justly and emphatically, by the Poet, ** All their original is shame, ** And all their nature sin.'* This, whether it be most properly termed original sin or not, is the very point, which is before us ; and whicli is now to be proved. 1. That all mankind are, in fact, and from their birth, possessed of a sinful nature and character, in conse- quence of the apostacy, is evident from various passages of scripture. It is said plainly, that " The wicked are estranged from the womb, they go astray as soon as they are born, speaking lies." Not meaning that they literally speak, as soon as they are born ; but, that their innate, original character is of the nature of falsehood. As soon as they are able to speak intelligently, they are given to lying and deceit. That this is inherent in their very nature, appears from the next words : " Their poison is as the poison of a serpent." Whether we are to suppose, that sinfulness is propagated from father to son, by nat- ural generation, or not, is unessential, in the present argument. This probably, is not the case. For if it were so, in the nature of things ; then christians would propagate christians ; which does not appear from scrip- ture, nor from observation. By the strong expressions, " Their poison is as the poison of a serpent,'^\is doubtless 106 ORIGINAL SIN. meant, that, in consequence of the fall of Adara, all ki« posterity are as inevitably corrupt in their original, as that, in consequence of the poison of the serpent, all his posterity are in their original, poisonous. By a divine constitution^ Adam begat a son in his own sm/w/ likeness. Such have been all the sons and daughters of the human race. All have, from their birth, in a moral sense, home ike image of the earthy. They have been sinful and mor- tal, even from the commencement of their existence ; and this, on no other ground, but that of the apostacy of Adam and Eve. "By one man sin entered into the world, and death by sin 5 and so death passed upon all men, for that all have sinned.^^ Death is declared to be the wages of sin. So far as death reigns, among moral beings, therefore, we may be assured that sin also reigns. " But death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's trans- gression." For Adam's sake, they were born in sin 5 and of course, were made subject to death. The Psalm- ist, more than once, expressed the idea of his own orig- inal depravity. " Behold I was shapen in iniquity, and in sin did my mother conceive me." Strongly to express the infallible connection between the transgression of the first parents, and the native cor- ruption of all then- posterity, it is represented in the book of Job, as a natural and neccessary connection. " Who can bring a clean thing out of an unclean ^ Not one. How can he be clean, who is born of a woman .^" The doctrine of the original, innate depravity of the heart, which commences with the very existence of the soul, and grows with its growth; is, to our scanty view, a mysterious doctrine. But being clearly taught in the scriptures, it is to be embraced, as an important article of our faith ; and a peculiar trial of our confidence in God. 2. The doctrine of original sin, being very interesting and trying to the feelings of many, and especially to the feelings of the parents of an infant offspring ; it is proper to pursue still further the evidence of this solemn truth. The next argument may be this, That, salvation being by ORIGINAL SI>. Wt Clirist alone, implies, that all, who are saved, havebeen, previously, in a state of sin and condemnation. That infants may be the happy subjects of grace and salvation, all will grant. But Christ came to seek and to save only those who were lost. The inference is plain, that infants, as well as others, are in a lost and perishing condition, through the original and innate depravity of their hearts. Ifthisbenot the case with them, then to them, Christ is dead in vain. Nor need we ask or look for the salvation of our dying infants, through the atoning blood of Christ. 3. The ordinance of circumcision anciently, and the ordinance of baptism at the present time, being applied to infants, clearly show that infants have sinful corruptions and lusts to be cut oflf, according to the import of circum- cision ; and moral pollutions to be cleansed, according to the import of baptism. With regard to all divine ordin- ances, which are significant of salvation by grace, infants and adults stand on the same general ground. All hope arises from the merits of a crucified Saviour. All are therefore sinful and condemned, as soon as they are born. 4. The universal sinfulness of infants which is mani- fested in their first moral actions, proves incontestibly, that there is in them a native, and original propensity of mind to evil. A peevish, selfish, froward, perverse spir- it, appears to be as natural to fallen mankind as their breath. " Foolishness^''^ which in the scripture sense, is wickedness, " is bound up in the heart of a child," says Solomon ; and the sad necessity of an abundant use of the rod of correction, is a conclusive evidence of original corruption of nature. That so much correction and punishment are necessary in childhood manifests a corrupt original. 5. When it is said, " Man is born to trouble," it clearly implies, that he is born in sin. And from his birth, his trouble commences. The pains and anguish of infants are often exquisitely severe and poignant. Death arrests the tender babe, more frequently than people of any other awe. What a multitude of infants were over- whelmed in the flood ^ and perished in Sodom, and in 103 ©RIGINAL Sim, Canaan, and in Jerusalem, when they were destroyed { Now therefore, unless God was in the practice of des- troying the righteous with the wicked, who can account for these awful events of his providence ? Who can sat- isfy his mind, in view of the universal reign of death, on any other ground but this, that "Sin hath reigned unto death ?" and that death extends, among rational beings and moral agents, no farther than sin extends. 6. The distinction between the natural birth, and the spiritual birth, clearly teaches original depravity. The natural man, is man in his original state. And, " The natural man receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned." But he that is spiritual judgeth all things." A man becomes spiritually minded, by regeneration. Till this new birth, there is not the least particle of spiritual life ; but strong symptoms of the carnal mind, which is enmity against God. This is enough to convince every candid mind, of the doctrine of original depravity. " He that is born of God sinneth not." But, till this blessed change takes place, sin is reigning triumphantly. REMARKS. 1. Notwithstanding the universal and original apos- tacy of man was by the offence of one, who is the father of us all ; yet the sin of every individual is as really his own sin, as if it were self-originated. " By one man's disobedience, many were made sinnners,^^ They were not made, or constituted, sufferers for the sin of another. This would have been an act of flagrant injustice and cruelty. But, in consequence of the sin of Adam, when he was constituted the head and representative of all his posterity, mankind became sinners : and if sinners, in their own personal exercises and actions ; then cer- tainly, they became the proper subjects of punishment. For " the wages of sin is death," whether sin comes by Oliiei.NAL ills. 109 Adam's fall, or by any other means. Wherever sin exists, there blame and punishment exist. 2. Still men hold fast the objection ; " If we inherit a sinful nature from our first parents ; if Adam is respon- sible for the universal apostacy of mankind ; how can we be the proper subjects of blame and punishment ?" By way of reply let us turn the tables. Those who are the spiritual seed of Christ, the second Mam, do not make themselves righteous. He has, and he will have, an innumerable seed to serve him. But it is only through the atoning blood of Christ, and the power of the Holy Spirit, that he has one soul to serve him. All that are righteous, in the gospel sense, are, by the power of divine grace, made righteous. They are made willing, in the day of Christ's power. How then can they be the prop- er subjects of praise, and divine approbation, and reward ? The Apostle commends and praises the faithful followers of Christ, though he considers them as being made right- eous, for Christ's sake alone ; and by the power of the Holy Spirit. If we look back to the day of man's creation, we find, that God made him upright. If so, how could he be commendable for his uprightness ? If no blame can be attached to sinners, merely because they became such, through the apostacy of their federal head ; then of course, and by just consequence, no praise can be attached to the saints, because they are made such, through the infinite merit of Christ, who is their federal head. The case is perfectly clear ; and, together with what has been said, in other parts of the system, on this great point, it is thought to be sufficiently elucidated. As a summary, it may now be stated, that virtue or vice, praise or blame belong to all who are found in the exercise of moral liberty and agency. Whatever may have been the cause, or means of virtue, affects neither its nature, nor its desert of praisec And whatever may have been the cause, or means of vice, as little aftects its nature or deserts. Wherever virtue is discovered, it is immedi- ately approved ; and wherever vice is discovered, it is immediately condemned. This is agreeable to scripture 110 REDEMPTION. and common sense : and in this view, every conscience, and every heart ought to be reconciled to the solemn doctrine of original sin. ESSAY XIV. Redemption, Having dilated as far as is thought expedient, on the solemn and awful subjects of the apostacy, depravity, and original corruption of all mankind ; we now pro- ceed to a more pleasant theme — a gospel doctrine. The subject of this essay may be the doctrine of redemption^ by the blood of Christ. This is a subject which claims the most lively, ardent and grateful attention. The gospel and the Holy Ghost sent down from heaven, are the things " which tbe angels desire to look into.'^ And if all that appertains to the great work of redemption by Jesus Christ, be exhibited ; it will amount to an exhibi- tion of the whole gospel of divine grace. Introductory to a discussion of this doctrine, we may notice, that from the scriptures, there appears to have been an eternal covenant between the persons of the sacred Trinity, called the covenant of redemption. This covenant is clearly manifested by its effects. The sev- eral parts performed by each of the three persons of the Godhead, suggests the idea of an eternal compact, or agreement, as respected the marvellous work of redemp- tion. The great objects to be accomplished, and which have employed the counsels of the Three in One^ from eternity, were, to provide an adequate atonement for sin, and an actual deliverance of the elect from the curse of the divine law. For this purpose, the Father is repre- sented, as sitting on the throne of justice, claiming satis- faction for the violation of his law, and finding a ransom j REDEMPTION. lit and as giving to his Son the promise of a seed to serve him for a reward of his sufferings as a Mediator. The Father also, " sent forth his son, made of a woman, made under the law, to redeem them that were under the law. God gave his only begotten Son, and delivered him up for us all. The Son, on his part, freely undertook the arduous work. " Lo I come ! in the volume of the book it is written of me, 1 delight to do th}' will, O God ; and thy law is within my heart." Cheerfully did he engage to assume our nature, and lay down his life for us. All this being insufficient to win the hearts of sinners, an important work was also assigned to the Holy Ghost. To him it belonged, not only to guide and comfort all tlie saints, and keep them, by his power, through faith unto salvation ; but also to reprove the world of sin, of right- eousness and of judgment. His was also the great and glorious work of regeneration. " According to his mercy he saveth us, by the washing of regeneration, and renew- ing of the Holy Ghost." The wonderful order and arrangement of the great works appertaining to redemp- tion, make it evident, that they are, and have been, cove- nant transactions of the sacred Trinity, established from eternity. There are several passages of scripture, which, in a general view, evident!}^ allude to the covenant of redemp- tion. Particularly in the 89th Psalm; the things which are said of David, have more particular reference to the Saviour, of whom David was an illustrious type. *^ I have made a covenant with my chosen, I have sworn unto David, my servant ; thy seed will I establish forever, and build up thy throne to all generations. Then thou spakestin vision to thy Holy one, and saidst, I have laid help upon one that is mighty ; I have exalted one chosen out of the people. I have found David my servant ; with my holy oil I have anointed him. Also 1 will make him my first born, higher than the kings of the earth. Mt mercy will 1 keep forevermore, and my covenant shall stand fast with him." These high honors belong to liim only, who is the Prince of peace ; and they are the fi uits 112 R^EDEMPTIOJf. and rewards of his faithfulness in the character of a Me- diator. Much we find also which relates to the covenant of redemption, in the fifty-third chapter of Isaiah's prophe- cy. " He is despised and rejected of men, a man of sorrows and acquainted with grief. — He was wounded for our transgressions, and bruised for our iniquities. — The Lord hath laid on him the iniquity of us all. — It pleased the Lord to bruise him, he hath put him to grief." Thus the blessed Redeemer performed and suff'ered liis stipulated part, and waited for his reward. '' When thou shalt make his soul an offering for sin, he shall see his seed ; he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul and be satisfied. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong, because he hath poured out his soul unto death ; and he was numbered with the trans- gressors, and he bare the sin of many, and made inter- cession for the transgressors." In this chapter, we have many clear and strong expressions of covenant transac- tions between the persons of the adorable Trinity 5 and especially, between the Father and the Son. The work of the Holy Spirit is always understood, whether expres- sed or not, so far as respects the actual redemption to God of all the subjects of divine grace. A similar state- ment, respecting the covenant of redemption, we have in the epistle to the Colossians. Describing the voluntary humiliation of Christ, from the highest seat in heaven, to the ignominious death of the cross, to make an ample atonement for a guilty world ; it is added, as expressive of his stipulated reward ; " God also," even God the Father, " hath highly exalted him, and given him a name which is above every name ; that at the name of Jesus, every knee should bow, and every tongue should confess that he is Lord of all, to the glory of God the Father." Thus, by way of covenant, and mutual compact, the great and glorious work of redemption has been accom- plished by the sacred Trinity 5 and the precious fruits of REDEMPTION. 113 this work of grace are manifest, and will be more and more manifest, while the world stands; and the glorious work will be celebrated in heaven by unceasing praises and hallelujahs. These are the views which Christians generally enter- tain of the covenant of redemption. In this, man lias no part to act, no condition to perform. The whole of this great and wonderful transaction, is accomplished by the Godhead ; by which it appears, that all are equally engaged to accomplish the arduous and glorious work of redemption ; and all derive from it equal honor and glory. REMARKS AND ILLUSTRATIONS* 1. It appears from the view which we have taken of tlie covenant of redemption, that however united and harmonious the persons of the Godhead might be, in tlie execution of this glorious work, yet Christ is more par- ticularly than the others, the Redeemer of sinful men. " The only Redeemer of God's elect, is the Lord Jesus Christ." Christ hath redeemed us from the curse of the law, being made a curse for us. " Christ hath redeemed us to God, by his own blood." Christ, only, assumed human nature, and was made capable of pain, and sorrow, and death. Considering the infinite dignity of his char- acter, as " God manifest in the flesh," he was capable, by his own voluntary sufferings and death, of making an infinite atonement for sin. And to him it belonged, according to the tenor of the covenant of redemption, to suffer, in sinner's stead, all that they derserved : not that he suffered, literally speaking, all the pains and sorrows, due to sinners. For, as the human nature only, was capable of suffering; it was impossible for Christ to suffer an infinite quantit}^ of pain or sorrow. But taking into the account the infinite dignity of his character, it is evident, that what he suffered was as well fitted to ex- press the displeasure of God against sin, as if Deity himself had suffered on the crossj in man's stead. Ac- *11 114 KEUEMPTIO.N, cordingly, in a free mode of expression, the life ami the blood of Christ are spoken of as the life and the blood of God. " Hereby perceive v/e the love of God, because he (God) laid down his life for us." " Feed the church of God, which he hath purchased with his own blood.^^ Thus the law of God, sanctioned by a y>enalty, abso- lutely infinite, was amply vindicated, fulfilled, ma^ni- fiecU and made honorable. This was the arduous part which Christ performed, in distinction from the Father, and the Holy Spirit. Indeed, ail that was arduous and painful, was sustained by Christ. In this respect, Christ IS, by way of distinction and eminence, denominated the Redeemer. Should any conceive it to have been a hardship for the Saviour to sustain all the sorrows and sufferings due to an ungodly world; let them consider, that as great as his sufferings were, so great also is his reward. His humiliation and death arc attended with an infinite reward. " God hath highly exalted him, and given him a name above every name." He is exalted to be head over ail things to the church. To him is given the dominion over all the principalities and powers of this world. He ever has and ever will have a seed to serve him in this world; and the time is drawing near, when his kingdom shall break in pieces and destroy the empires of iniquity, and then shall all the earth be filled with his glory. 2. In the discussion of the doctrine of the redemption of sinners, we may notice, that it differs materially from the redemption of slaves and captives. Such may be redeemed with money, or be exchanged for others in a like state of bondage with themselves. For thej^ are considered as being free from criminality; though lawful captives. But in the case of sinners, money is out of the question. All the gold of Ophtr would be of no avail, to redeem the soul from spiritual bondage. To offer money for the redemption of a convict, under the wholesome laws of human government, would be deemed an insult to the government. To offer money for the redemption of offenders in the christian church, would be an insult to the body of Christ. REDEMPTION. 115 Redeiijption, in the bible sense, is effected, only by the atonement, which was made by the vicarious suffer- ings of Jesus Christ. " Ye were not redeemed with cor- ruptible things, as silver and gold ; but with the precious blood of Christ, as of a Iamb without blemish, and with- out spot." All mankind, having by their transgression, fallen under the sentence of eternal death, and being unable to deliver and save themselves, unable to atone for their sins, or to render that honor to the divine law*, which justice demands ; the way was prepared for Christ to interpose, according to the covenant of redemption, and give up his infinitely precious life for sinners, vvhich was an all-sufficient sacrifice. This \\as a sacrifice acceptable to God ; and this removed every obstacle, and every insuperable difficulty, in obtaining salvation. Now the door of mercy was opened, and nothing was required, but barely to accede to the Immiliating terms of forgiveness, through the atoning blood of the Redeemer; and to embrace him by that faith, which works by love. Propitiation was made for the sins of the whole world. Christ tasted death for every man. The atonement was infinite and unlimited, however limited the application of it may be, in the actual redemption of souls from the bondage of sin and death, by the power of the Holy Ghost. To lay an ample foundation for the pardon and salvation of all penitent sinners, by suffering in their stead, the curse of a broken law; was the nature, as well as the design of the atonement. The suffering was. strictly speaking, vicarious — one far others — " the just for the unjust." " Christ died for the ungodly." Thus we discover the nature and design of the great work of redemption by the blood of the Son of God ; and how different it is from the redemption of slaves and captives. 3. We may notice, more particularly, the necessity of redemption by the blood of Christ. " For if there had been a law, which could have given life, verily right- eousness," or rather jusii^caf ion, " should have been by the law." But no such law can be found. Nothing can be done by sinners, >vhich will give them a title to sal- 116 aEDEMPTIOxN. vatidn. '* God will by no means clear the guilty,*- on the ground of their own works. Accordingly, sinners are said to be in a lost state. Christ came to seek and to save those who are lost. When man had fallen under the curse, there was but one alternative, either an infi- nite sacrifice, must be offered, or else eternal death must be the portion of all mankind. Thus we see, that re- demption by Christ's blood was absolutely necessary to the salvation of sinners. 4. Great as the work of redemption is, and all-suffi- cient as the atonement is ; yet these afford no security for the salvation of a single sinner. What could the atonement avail a guilty world, v/ere no man found willing to receive it? Superficial m.inds infer, from the sufficiency of the atonement, that all men will be saved. With as much propriety it might be said, that the atone- ment is sufficient to rid this world of evils ; therefore this world will be rid of evils. Or that the atonement is sufficient for the salvation of the devils, therefore the devils will be saved. But the fact is, " The whole crea- tion groans and travails in pain together until now." The dreadful consequences of the apostacy are not removed ; and mankind are not saved, by the mere sufferings of Christ. The atonement, in itself considered, saves no man from his sins ; and no man can be saved in his sins. Of course, the salvation of no man is secured by the atonement. By the blood of Christ, the law of God is vindicated, and is most powerfully enforced. Of course, the cer- tainty of the damnation of all the impenitent is estab- lished. The work of redemption, instead of leading us presumptuously to hope for salvation, at all events, should alarm us with a sense of sin and danger. For as great as the atonement is, so great is our guilt 5 and if we continue in sin, so great will be our final condemna- tion. How extremely hazardous is it, therefore, to per- severe in sin, hoping for salvation, on the ground of full redemption, by the atoning blood of Jesus Christ! This is a groundless and fallacious hope. REDEMPTION. lit 5. From this discussion of the doctrine of redemption, and from the scriptures in general on this subject, we learn, that all mankind are equally the subjects of re- demption, though not of salvation, by the blood of Christ. Not that any but the elect are the subjects of redemption, in the most extensive sense, in which some use the word redemption. None but the elect are actually redeemed from the bondage of sin and death, and actuall}" brought home to God, by faith in Jesus Christ But this is not the sense in which the woi'd redemption, ought to be used. For it is blending the doctrines of redemption and regen- eration together. The redemption, which has been under consideration, and which is effected by the atoning blood of Jesus Christ, is doubtless as extensive as the atonement itself; and is, in fact, a universal redemption. The ransom is fully paid for all men ; and all are equally invited to participate in its benefits. Christ is said to have given himself rt ransom for all, " And he is the propitiation for the sins of the whole world." " Christ died for all ;" and hereby proved, not that all should be saved ; but that all ivere dead, " And he died for all, that they who live should not henceforth live unto themselves, but unto him that.died for them and rose again." All the instruc- tion given us in the holy scriptures, on the subject of redemption, conveys the idea, that the ransom is paid for all. The prison doors are open to all ! and on this ground, all are invited to come forth out of their spir- itual bondage, into the glorious liberty of the chil- dren of God. Thus an ample foundation is laid for the actual salvation of all mankind, would they but only humble themselves, and heartily comply with the precious offers and invitations of the gospel. These, without reserve, are addressed to all men. "Ho! every one that thirsteth, come ye to the waters ; and he that hath no money ; come ye, buy and eat ; yea, come, buy wine and milk, without money, and without price." The money and the price are already paid ; paia in advance, and paid gratuitously. " Incline your ear, therefore, and come ; hear, and your soul shall live." " And the ilJ) RKDEMPTIOxV. spirit, and the bride saj, come." All mankind, both bad and good, if they ever come within the hearing of the gospel, are invited to the marriage feast. Surely these invitations and promises do not at all comport with the doctrine of a limited atonement^ and limited redemption. The invitations and promises are evidently addressed both to the elect, and to the non-elect. They were ad- dressed to the Jews, when it was evident that many of them were of the non-elect ; and to the Gentiles uni- versally. Nor is there a word in the holy scriptures, expressing the idea of a limited atonement, limited re- demption, or limited offers, invitations, or promises. By the great plan of redemption, the door of mercy is set open equally, to all mankind. Not that any man, saint or sinner, has the least claim of divine favor, as a matter of justice, or a reward of merit. He can claim no part of Christ's righteousness, to support a plea in his own favor. For the righteousness of Christ is not transferable to another. All his hope is in the infinite merit of the blood of Christ ; and in the riches of divine grace. 6. From the view wliich we have taken of the doctrine of redemption, it is evident that it is effected, not by the obedience, but by the sufferings of Christ. All the ex- pressions of the atonement, which have been noticed in the discussion of the doctrine before us, are expressions of suffering, rather than of obedience 5 and it has clearly appeared, that sufferings correspond with the curse of the law ; and are necessary to the proper execution of the curse, or penalty of the law. It was by suffering on the cross, and not by obedience to the moral law, that Christ hare our sins in his own body on the tree ; died for the ungodly^ suffered for us^ was made sin for us ; was ivounded for our transgressioris ; redeemed us from the curse of the law^ being made a curse for us. Besides ; It is to be noticed distinctly, that in the redemption of sinners, by the blood of Christ, there is an infinite sacriiice for sin. Christ is said to have made his soul an offering for sin 5 and to have put away sin, by the sacrifice of himself. " Christ our passover is sacri- ficed for us." But is there any sacrifice in mere acts of REDEMPTION. H8 obedience ? Is not obedience to God the supreme delight of all rational creatures, who are, as Christ was, in a state of perfect holiness ? surely, there must be some- thing more humiliating, and more arduous, than mere obedience to the moral law of God, to constitute an atonement for sin, and to deliver us from the curse of a broken law. We may observe further, as an evidence, that the atonement is effected, not by the obedience, but by the sufferings of Christ 5 that all the types of the atonement, under the old testament dispensation, consisted in bloody sacrifices, and offerings for sin : "And without shedding of blood, there is no remission." The paschal lamb, a type of the Lamb of God, that taketlj away the sin of the world, was to be slain and roasted and eaten ; and as a special type of the manner of Christ's death, not a bone was to be broken. And it is said, that" the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burnt without the camp. Wherefore Jesus also, that he midit sanctify the people with his own blood, suffered witliout the gate." The typical priesthood, and every thing typical of Christ, in the Mosaic system, lead us to consider the atonement, as consisting, wholly^ in the sufferings and death of Christ. The obedience of Christ, in his human nature, was indeed perfect. " He was holy, harmless, undefiled." Had he not been obedient, he could never have been dis- posed to lay down his life for us ; neither would his death iiave been at all meritorious. It is said he became obedi- ent unto deaths even the death of the cross. His death was doubtless voluntary, and to this he became obedient, be- cause^ in this consisted the atonement. Such is the doctrine of redemption 5 a doctrine which angels, as well as men, may justly admire and celebrate. It is a glorious manifestation of the love and mercy of the sacred Trinity. And now unto the Three that bear record in heaven, be honor and glory, thanksgiving and praise forever amen. 120 KEGEN£llATION. ESSAY XV. Regeneration. Having found, by attending to the glorious doctrine of redemption, that an infinite atonement is made for the sins of the whole world, by the sufferings and death of the Son of God ; and that the offers and invitations of the gospel are freely presented to all men ; it might seem reasonable to expect, that perishing sinners would flock to the standard of the cross ; and that, as far as the name and work of the Redeemer should be known, they would readily accede to his gracious proposals. But alas ! " All with one consent begin to make excuse." No sin- ner is found willing to comply with the most gracious terms of salvation. Sinners are not only invited and intreated ; but they are most solemnly commanded, on pain of an aggravated damnation, to believe on the Lord Jesus Christ ; and it is declared, that " he that believeth not, is condemned already ;" and that " the wrath of God abideth on him." But invitations, promises and threatenings are found to be altogether ineffectual. Said Christ to sinners, " Ye will not come unto me, that ye might have life." Do any enquire how this can possibly be the case ? let them only recollect what has been said in some of the foregoing Essays, on the subjects of human deprav- ity, and original sin. In the discussion of these sub- jects, we have found abundant evidence of the total sin- fulness, and native depravity of the whole human race. This being the character of fallen man, it is rational to conclude, that no one, in a state of nature, can be disposed to embrace the offers of salvation by j:he divine Redeemer. Since all men have, from their nativity, a carnal mind, which is enmity against God, and which is not subject to the law of God, neither indeed can be 5 how can they yield submission, or even feel reconciled to that plan of redemption, by which the law, that they hate and oppose, is magnified and made honorable.^ It REGENERATION. 121 is easily seen, therefore, why it is, that no man, in a state of nature, is willing to come unto Christ, that he may have life. It is easily seen, that the same proud and carnal heart, which opposes the divine law, must equally oppose the gospel of divine grace. So malignant is the opposition of every heart to the plan of salvation by a Redeemer, that nothing short of a special display of divine power, can overcome it. Had there been in the covenant of redemption, no part assigned to the Holy Spirit ; had it not been his office-work to renew the hearts of sinners, and make them, the willing subjects of Christ's kingdom ; the whole work and suffering of Christ must have been fruitless, notwithstanding their all-sufficiency. Thus we see at one view, both the nature and neces- sity of regeneration. These, however, will be further considered separately. 1. As to the nature of regeneration, or that in which it consists, it is a change of the heart of sinners, from the love of sin to the love of holiness. Or, if any choose to consider it as a removal of the old heart, and the cre- ation of a new heart ; to this there is no objection. The difference is but verbal. " I will take away the stony heart out of your flesh, and I will give you an heart of flesh." The figure here made use of conveys the idea of an exchange of a bad for a good heart,— or a hard for a tender heart. Regeneration is sometimes expressed by one similitude, and sometimes by another. Sometimes by creation. " Create in me a clean heart, God, and renew a right spirit within me." " Created anew in Christ Jesus unto good works." Sometimes by the res- urrection of the dead. " And you hath he quickened, who were dead in trespasses and sins." " The hour is coming, and now is, wlien the dead shall hear the voice of the Son of God, and they that hear shall live." But more especially, and appropriately, is it represented by the figure of a birth. " Being born again, not of cor- ruptible seed." " Being begotten again, unto a lively hope." " Except a man be born again he cannot see the kingdom of God." Regeneration is also represented 12 !££ IIEGENERATION. as a wasiiing, or purification. It is called " the washing; of regeneration, and renewing of the Holy Ghost." Some call it the implantation of a holy principle, temper, or disposition, in the once totally corrupt and depraved heart. To this there is no ohjection ; and perhaps this is the hest definition ; because it conveys the idea, dis- tinctly, that it is not an entire, but a partial renovation of the heart. Such being the nature of regeneration, it is proper, to consider in this connection, by whose agency this great work is effected. And, from a view of the greatness of the work, as well as from a view of the awfully corrupt and depraved state of the human heart, which is the sub- ject of regeneration ; it is evident, that this is the work of God, Accordingly it is written, that the sons of God were horii^ " not of blood, nor of the will of the flesh, nor of the will of man, hut of God,^^ " We are his workmanship, created in Christ Jesus, unto good works, wiiich God hath before ordained, that we should walk in them." " According to his mercy, he saved us, by the wasliing of regeneration, and renewing of the Holy Ghost." " God, who caused the light to shine out of darkness, hath shined in our hearts." When it is said, " Of his own will begat he us, with the word of truth ;" the meaning is, that the word of truth is instrumented of this great change. But it is not an instrument by which sinners produce this cliange in their own hearts; for (note well the expiessions) " Of his own will, begat he ?is." God does indeed employ the holy scriptures, and a preached gospel, and many other means, to awaken the conscience, enlighten the understanding, and furnish, and present to the mind the proper objects of right af- fection. But let sinners bear in mind, that means and instruments are in the hands of God. By him they are used to good purpose. But sinners have no more relish for tlie means of grace, than for grace itself. Thus, as respects regeneration, and sanctification,and every Christian giace, '' All things are of God." 2, The necessity of regeneration, by the power of the Holy Spirit, is strongly and repeatedly expressed in the KEGEiNERATlOxN. I^ii scriptures; and we have already discovered, in part, the ground of this necessity. The scriptures ate emphalical, •• Fe must be born again,'^^ " The natural man," who is born only of the flesh, " is flesh ^ he is carnally minded, which is death. He receiveth not the things of the Spiiit of God." " Except a man be born of water and of tlie Spirit, he cannot enter into the kinj^dom of God." In the new birth, the Spirit of Christ is imbibed : ''' And if any man have not the Spirit of Christ, which is the Spirit of God, he is none of his." The necessitf/ of regeneration very clearly results from tlie total, and innate depravity of every natuial heart. This ground of the necessity of regeneration has been already suggested ; but it ought to be most cleaily un- derstood. The necessity of reijeneration does not arise, as some suppose, from a natural inability to embrace the offers of the gospel. The scriptures admit of no such inability to perform any one of the divine commands. Although they are clear in the idea of absolute depend- ence on God, for regeneration," A new heart will I give you, and a new spirit will 1 put within you;" yet they are equally clear, in requiring sinners to make them- selves a new heart, and a new spirit. " Cast away from you all your transgressions, whereby ye have transgress- ed, and make you a new heai t, and a new spirit ; fur why will ye die, O house of Israel .^" Surely, there can be no natural inability, no insuperable difficulty, in sinners casting away their transgressions, and becoming recon- ciled in heart to the way of salvation by Jesus Christ. All the difficulty, in this case, exists only m the heart, or will ; and it does not in the least degree, impair the nat- ural powei-s and faculties of the mind ; nor render the power of God necessary in the nature of things to change the heart. Were sinners only disposed in heart to turn to God, by true repentance ; and to embrace the Saviour, by a living faith ; where would be the necessity of regen- eration ? But, most certainly, sinners ought to be thus disposed ; and, according to the plain requirement, to - make them a new heart, and a new spirit." 121 REGE^ERATIO.X. There is, however, another kind of inability, if it be proper to call it so, which is the sole ground of the ne- cesity of regeneration. This is what is called a moral inability. It exists only in the heart; and consists in a strenuous and fixed opposition to the divine requirements. So great and strong is this opposition to the law and gov- ernment, and even the grace of God, that all means and moral suasions are fruitless. The more sinners are invited, intreated and commanded to return to God, by true repentance ; the more they are hardened in sin unless prevented by sovereign grace. Thus it appears, that although the door of mercy is open, and sinners are invited into Christ's kingdom ; yet they all, with one consent refuse ; and refuse they will, if left to them- selves, till they die without hope. Their moral inability, though entirely different in its nature from that which is natural, will effectually prevent their salvation ; unless God, by his Holy Spirit, makes them willing, in the day of his power. O how inexcusable must sinners appear, when nothing but their own voluntary wickedness, ren- ders the great work of regeneration necessary to their salvation ! Respecting the doctrine of regeneration, we may fur- ther observe, that it is an instantaneous change of heart. There has been no point of time, when those who have become the subjects of regeneration, were neither saints nor sinners. As the resurrection of the dead, at the last day, will be in a moment, in the twinkling of an eye, so is this spiritual resurrection. Regeneration, when com- pleted, is but a partial change of heart. If this therefore, were a gradual work, who could be able to judge when the degrees of it amounted to a saving change ? If regen- ts ration be any thing new, it must be produced instan- taneously. We may notice further. It is a work, imperceptible at the moment, and realized only by its effects. '* The wind blovveth where it listeth ; and thouhearest the sound thereof ; but canst not tell whence it cometh, nor whither it goeth ; so is every one J REGENERATION. :||^ that is born of the spirit." As Adam could realize noth- ing of his own creation, till he found himself completely in existence ; so it is in the spiritual creation, or regen- eration. Of course, man cannot be supposed to perform anj part, in the glorious work; nor is there, strictly speaking, any agency whatever, co-operating with the divine agency, in producing the new heart. " If any man be in Christ, he is a new creature ; old things are passed away, and behold, all things are become new : And all things are of God, who hath reconciled us to him- self by Jesus Christ." Regarding, however, the distinction between common grace and special grace, we may notice many effects of divine influence and divine restraints, which fall far short of producing a new heart. Men often appear ex- ternally, and through the influence of what is called common grace, to be almost Christians. And this com- mon grace has, in its nature, a strong tendency to bring about a renovation of the heart. Still, without special grace, it is utterly ineffectual. We observe further ; God usually takes certain meas- ures with those whom he is about to regenerate, which are, in some respects, preparatory to this glorious work. He calls their attention to the reading and ministry of the word ; or arrests their attention by special providen- ces: He sends the arrows of conviction into their con- sciences, and leads them to a sense of their awful sin and danger. All these fall short of special, regenerating grace ; but without these preparatives, we rarely hear of an instance of regeneration. On the day of Pentecost, there was powerful preaching ; miracles also were wrought, and the most agonizing conviction of sin was felt, particular instruction was given to multitudes, who cried out in the assembly, " Men and brethren, what shall we do ?" All these things took place, before there was a symptom of regeneration. Afterwards, when their minds were prepared to appreciate the grace of God, and to obtain a more clear understanding of the things of Christ's kingdom; three thousand were found, who gladly received the word, and were baptiz<^d. This is a *12 1-26 REGErfKRATlON. llvelj'' Specimen of the manner^ in which God usuaiiv calls in his elect, hy regenerating grace. We here ob- serve the same mode of divine proceeding, which has been observed in all the subsequent displays of regener- ating grace. This was the method taken with Paul, in the process of his conviction and conversion. He was slain by the law, and cried out in agony of soul, " Lord, what wilt thou have me to do." After this, he was regenerated. The instances here mentioned correspond with the promises of Christ to his disciples, to send them the Comforter, who should guide them into all the truth. It is added," And when he is come, he shall reprove the world of sin, of righteousness and judgment." Such is the method, and such are the means, by which God car- ries on his work of regenerating grace. But vve are to remember, the means are in the hand of the Lord, and not of men. We further observe on this subject, that regeneration is an unconditional work of God. By this is meant, that it is not a favor granted in consequence of any thing done as a condition, on which it had been promised. It is said expressly, " Not by works of righteousness which we have done; but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." Some suppose, that although sinners can do nothing meritorious of salvation ; yet they can pray for a new heart, and take hold of the promises ; " Ask and it shall be given you," — "Every one that asketh receiveth." But is it not declared to all the unregene- rate, " Ye ask, and receive not, because ye ask amiss .^" It is absurd to suppose that regeneration is conditional, when it is, in itself, the very beginning, and foundation of all right exercises of heart, and all works of right- eousness. And were it possible, that with an unrenewed heart, mankind could perform acceptable sacrifices to God, and do v\orks of righteousness; sutely, regenera- tion would be needless. Further to illustrate the doctrine, we may observe, tluit although it is a mighty work of God alone, to renew the depraved heart: yet the subject of this divine ope- REGEWERATION. 127 ration is active and voluntary, in every stage of this divine operation. Mysterious as this statement may appear, it is plainly made by the Apostle ; " Work out your own salvation with fear and trembling ; for it is God who worketh in you, both to will and to do, of his good pleasure." If it be a question, therefore, whether men are active or passive in regeneration ? The answer may be, that, in one sense, they are active ; and in an- other sense, they are passive. As respects the cause of a new heart, God decides the question ; "A new heart will 1 give you, and I will cause you to walk in my stat- utes." But, as respects the change itself, which takes place in the moral exercises and aftections of the heart, men, who are the subjects of this work of God, are con- stantly active. They do as actually, and voluntarily turn to the Lord, as if there were no other agency but their own employed. The distinct agency of God and man is the same in this case, as in all others, in which divine influence is said to operate on the hearts of man- kind. Their hearts are also constantly active. There always is, in the sense which has been* stated, a coinci- dence, though not strictly speaking, a co-operation of divine and human agency; but no interference of one with the other. All the exercises of our minds are alike free and voluntary, and alike subject to the direction of the all-wise and omnipotent Jehovah. On this ground it is, that we are justly required to make to ourselves a new heart, and a new spirit; to turn from all our trans- gressions, to repent and believe the gospel. All our affections and volitions are as entirely our own, as if we were perfectly independent. Whether therefore, we are regenerate or unVegenerate, we are under all possible obligation to be holy, and faithfully to perform t\{ivy duty. But, the fact is, that, left to ourselves, with the door of mercy wide open, we shall never even set a foot on the threshold. We have loved strangers ; and after them v»e will go. To subdue the stubborn hearts of sinners, therefore, and make them sweetly accord with Christ, in the glorious scheme of redemption, and salvation by grace; is the peculiar work of the Holy Spirit. And how 128 THE DOCTRINE wonderful is the forbearance and rich grace of God, in the conversion of those who will not come unto Christ ! The guilt of such is far greater than if Christ had never been revealed. Well may the Apostle consider the gift of the Holy Spirit, after Christ was rejected, as the un- speakable gift; and well may those who blaspheme against the Holy Ghost, be utterly, and forever unpardon- able AMEN. ESSAY XVI. The Doctrine of Election. Redemption, by the precious blood of Christ, by which the door of mercy is opened to sinners ; and by which the way is prepared for the invitations of the gospel ; is found to be made equally for all mankind. Christ is the propitiation for the sins of the whole world. And he gave himself a ransom for all. But the special work of the Holy Spirit, to apply the work of redemp- tion, and give it a saving effect, even that crowning work of divine grace, which is called regeneration, extends only to a part of fallen men. And if a part only are regenerated, by the grace of God 5 it is doubtless a cho- sen part, a part selected^ according to infinite wisdom and goodness, from all the rest of the human race. The doc- trine of election, in its most extensive sense, is implied and involved in the doctrine of God's decrees. The election, or choice of the Divine mind, is nearly the same as his decree. To avoid the repetition of ideas and arguments con- tained in the preceding essays, we may limit the present discussion chiefly to the more appropriate meaning of the word, election, as it relates to the choice of the sub- jects of grace and salvation. This view of the doctrine of election may be stated in the following definition ; OF ELECTIOX. 1£9 That, from the whole race of sinful men God has, accor- ding to his own most holy and eternal purpose, and for the richest display of his own glory, chosen a certain number, consisting of particular persons exclusively, to be the happy subjects of his special grace, and the heirs of eternal salvation ; giving up all the rest to final con- demnation. That this doctrine is an important article in tlie sys- tem of divine truth, may be argued from various consid- erations, some of which will be noticed. 1. It is evident from a consideration of our absolute dependence on the grace of God for salvation. If sinful men are dependent on divine grace for redemption, for regeneration, for all the christian graces, and for perse- verance to life eternal ; who can imagine, that God does all these things for a certain definite number of perish- ing sinners, without a previous, fixed purpose or choice so to do ^ Had there been no choice of God, that one should be saved rather than another, when all were absolutely dependent on him ; how is it to be accounted for, that one is taken, and another left ^ One becomes a convert to Christ, and another becomes a libertine and a reprobate. Altogether more is done for one than for another, though in similar circumstances. Says Paul to the real christian, " Who makeih thee to differ from another .^" Whoever makes the difference, makes it by a voluntary pui*pose and design ; and this is what we call election. 2. It may be observed, that the doctrine of God's de- crees, so far as it relates to the salvation of sinners, is nearly, if not perfectly identical with the doctrine of election. For God to decree the salvation of certain individuals of the fallen race of men, is the same thing as to choose their salvation. But we have found, that the decrees of God extend to every event in the universe. Of course, the election of certain individual sinners to salvation is established. He that believes in God'§ infinitely wise and holy decrees, will readily believe in the doctrine of election : for it is necessarily implied in his decrees. 3. Unless we can suppose God to be indifferenl res- pecting one of the greatest of all the concerns of his spiritual kingdom ; indifferent respecting the number or the persons who shall be saved, and the number or i\\e persons who shall be lost ; we must concede to the doc- trine of election. But who can imagine, for a moment, that God is indifferent in a case of such infinite magni- tude. Paul, we find was a *' chosen, or elected vessel unto Christ, to bear his name before the gentiles, and kings and the children of Israel." Can any one suppose that it was a matter of indifference in the mind of Christ, whether it should be the persecuting Saul of Tarsus, or some other man, who should do all this ? There were, doubtless, many circumstances respecting this persecu- ting Saul, which rendered it peculiarly important, that he, rather than any other man, should be converted ; and should bear the name of Jesus Christ among the gentiles, and plead his cause before the kings and potentates of the earth. In this case, there was no appearance of in- difference in the mind of Christ. He had, from eternity, made up his mind^ that Saul himself, vile as he was, should be converted, and should be the great Apostle of the gentiles. And since the conversion of sinners is, in all cases, a matter of infinite importance ; and the reasons for the conversion of one, rather than another, are per- fectly clear in the divine mind ; surely no one can con- ceive, that God is indifferent, in any case whatever. Of course, he has an election, a choice, a fixed purpose, by which the wide distinction is made among those who are equally dead in sin. 4. Another forcible argument is, that, considering the character and perfections of God, it is infinitely best, and most desirable, that he should designate the persons to be saved, and the persons to be lost. In this most inter- esting and important part of the divine government, we ought greatly to rejoice, rather than to murmur and repine. For we may rest assured, that the Judge of all the earth doth rig'ht. A vvide distinction actually takes place among mankind, both as nations, and as individuals. And who would not choose, if such distinctions must OF ELKC'JiO^. ISf exist, that they siiould be under the direction of an infinitely wise and holy God, rather than of mere blind chance. But if it be infinitely best, and most desirable, that God himself should choose the objects of his favor, rather than leave the infinitely important decision to another; we may be assured that he will do it. He will have mer- cy on whom he will have mercy^ and he will have compas- sion on whom he will have compassion. Finally ; The most clear and satisfactory evidence of the doctrine of election, is derived from the holy scrip- tures. The bible most abundantly asserts this great and glorious doctrine. The Saviour speaks often, and dis- tinctly, of the elect,, as of a certain number, and certain individuals, who were given him by the Father, to be the subjects of special grace and salvation. *' All that the Father giveth me, shall come unto me 5 and him that cometh unto me, 1 will in no wise cast out." " I pray not for the world, but for those whom thou has given me." To the Father he says in prayer ; " As thou hast given him power over all fiesh, that he should give eter- nal life to as many as thou hast given him." Speaking of false prophets who should arise, Christ says, " They shall deceive, if it were possible, even the very elect." Me informed his disciples, that they were the subjects of his election. "Ye have not chosen me, but I have chosen you, and ordained you, that you should go and bring forth fruit, and that your fruit should remain." « Ye are not of the world, but I have chosen you out of the world." Christians are often denominated the elect. For by their conversion to Christ, their election is made manifest. "£Zecf, according to the foreknowledge of God the Father." " He shall send his angels, and gather to- gether his elect,^^ " Shall not God avenge his own elect .^" " Who shall lay any thing to the charge of GocPs elect .^" The Apostles, also, fully confirmed the doctrine of elec- tion. When the gentiles had begun to receive the gospel, it is said, " God did visit the gentiles, to take out of them a people for his name." This was a sf/gc^io72 of a part from the whole. To e»nco«rage Paul in his labors at I5t THE DOCTRINE Corinthj the Lord declared^ " I have much people in thib city." These could be God's people, only by the elec- tion of God ; for, as yet, they were, for the most part, in a state of heathen idolatry. In the first epistle ot Peter, the church is styled a chosen, or elected genera- tion : and in his second epistle, they who constitute the church, are called the elect, according to the foreknowl- edge of God the Father. Paul, describing the woeful state of the reprobate Jews, makes this exception, that " There is a remnant, according to the election of grace.^^ Thus the churches and followers of Christ are often denominated the elect. The doctrine of election is established by a single text respecting Jacob and Esau. " For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth ; it vi^as said unto her," their mother Rebecca, " The elder shall serve the younger,^^ As it is written, " Jacob have I loved, but Esau have I hated." Between these twin brothers, the Lord, by his own purpose and election, made a wide, if not an everlasting distinction. Lest any should suppose that God's election takes place in time, and has not been from eternity ; we may notice some testimonies on this head. To the Ephesians, the Apostle says, " According as he hath chosen us in him, before the foundation of the world, that we should be holy." Also, in his second letter to the Thessaloni- ans, the Apostle expresses his thankfulness to God for the brethren, beloved of the Lord, because " God had from the beginning, or from eternity, chosen them to salvation, through sanctification of the Spirit, and belief of the truth." And again ; The manifold wisdom of God, displayed by the redeemed and elected church of Christ, is said to be " According to the eternal purpose^ which he purposed in Christ Jesus our Lord." And in fact, the immutability of God implies, that his election and purposes are all eternal, and cannot be otherwise. For, he is without variableness, or shadow of turning, " he is the same yesterday, to day and forever." OF ELKCTIWN. i^ Further to illustrate the doctrine of election, and if possible, to commend it to every man's conscience, we may attend to some particular remarks. 1. The elect are not chosen to salvation, on account of any good disposition, or moral excellency which they possess ; nor on account of any foreseen repentance, faith, or obedience. Election, as well as regeneration, is of free grace, and is absolutely unconditional. The subjects of election are " chosen in Christ before the foundation of the world," not because they are, in any measure, holy ; but " that they should be hohj, and with- out blame before him in love." " Who maketh thee to differ from another ? and what hast thou, that thou didst not receive ?" The difference that takes place between the elect and others, is the fruit and consequence, and not the ground and reason of their election. In the case of Paul, and many others, election to salvation could not be owing to any foreseen goodness. For it is abundantly evident, that, in their natural state, they were void of goodness ; and that, in their renewed and converted state, their goodness was the fruit of the Holy Spirit. " By the grace of God," said Paul, " I am what I am." The repentance, faith and obedience of the elect were indeed foreseen by the omniscient God. But they were foreseen, as the effects, and not the cause of renewing grace ; and renewing grace was foreseen as the effect of the election of God. Repentance and faith are the gift of God ; and this, precious gift is the fruit, and not the cause, or condition of his election. Had it not been for the election of God, and regenerating grace, never would there have been an instance of repentance towards God, and faith towards our Lord Jesus Christ. 2. No man is elected to salvation, at all events, whether he be holy or unholy, penitent or impenitent. For it is plainly declared in the scriptures, that sinful men are " chosen to salvation through sanctification of the Spirit, and belief of the truth :" " Chosen in Christ, that they should be holy, and without blame before him in love." Do we not read, that we must " follow peace with all men, and holiness, without which no man can see the 13 \Si THE DOCTRUNL Lord ?" IIovv great is the error antl absurdity of those who say, if they are elected they shall be saved at all events ! and if not, then, at all events they shall be damned ! These are rash and groundless conclusions from the doctrine of election. Why does the Apostle exhort us to give diligence to make our calling and elec- tion sure? Repentance, faith in Christ, and holy obedi- ence to the divine requirements, which are considered as the condition of salvation, consist in the voluntary exer- cises of our own minds ; and they are considered as our own acts and deeds. Without these, salvation is no- where promised in the gospel. Of course, a neglect of duty cuts oft' the hope of salvation by the gracious election of God. 3. By electing a part of mankind to salvation, God does no injustice to the non-elect. All have sinned, and fallen under just condemnation. And all ought to be thankful, rather than envious, that God extends his grace to any of the fallen race of men. From a view of the perfections of God, and of his abundant grace, in the election and salvation of a multi- tude, which no man can number 5 we may rest assured, that, were it for his own glory, and the general good, to save all mankind, all would be saved ; and even the universe would be delivered from both moral and natural evil. But, as matters are, " W hat if God, willing to shew his wrath, and make his power known, endureth, with much long-suftering, the vessels of wjgflh, fitted to des- truction ; and that he might make k^wn the riches of his glory, on the vessels of mercy, which he had afore prepared unto glory ?" If a wise king, having granted an act of pardon to all his rebellious subjects, on condition of true penitence; and finding all still persisting in their rebellious temper, could devise a way, whereby he could melt their hearts into submission to his government ; he would then be at his option, whether to melt the hearts of all, or of a part only ; holding the rest as examples of vin- dictive wrath, and just punibhment. If he can be sure to rid as many criminals, and just such individuals, from guilt and punishment, as the greatest good of his king- OP ELECTION. i«d§ clom requires ; does he do injustice to the rest ? Is it not then a clear case, that the wise and holy election of God, by which some are taken, and others left, is consistent with perfect justice ; and is doing no injury to the non- elect ! 4. It is evident, that, in his election, God is not a res- pecter of persons. To despise the poor, and be partial to the rich and honorable, is to respect persons. But, in the exercise of mercy to the guilty, there is scarcely room for partiality. But, effectually to guard against the charge of partiality, " God hath," generally speaking, " chosen the poor of this world ; and made tnem ricli in faith, and heirs of his kingdom." In the bestowment of his grace, he has an undoubted right, if the general good require it, to make the last first, and the first last. " Is it not lawful for me to do what I will with mine own ?" 5. The doctrine of election is consistent with the free offers and invitations of the gospel. It has been, more than once, made manifest, in the discussion of the sys- tem of divine truth, that all mankind, sinners as well as saints, are free agents, and accountable to God. All mankind, elect and non-elect, are under obligation to repent and believe the gospel; to love God, and keep his commandments 5 to embrace the Holy Saviour, and be his faithful followers. On God's part, " All things are now ready." An all-sufficient atonement is made ; and nothing prevents the salvation of sinners, but their own evil heart of unbelief , Salvation is offered to all, and of course, to the non-elect, as well as the elect. These, in a state of nature, when they cannot be distinguished from the elect, are the proper subjects of the offers of the gospel. And when the non-elect perish in their sins, the fault is wholly their own. God, in his word and provi- dence, evidently treats mankind as free and accountable creatures ; and all the offers, invitations, entreaties, and expostulations of the gospel, are evidently made with perfect sincerity. In an important sense, he is not wil- ling that any should perish, but that all should come to repentance. In itself considered^ he has no pleasure in the death of him that dieth ; but that he turn from his evil 136 REPROBATIOX A>'D way and live. " Turn ye, turn ye, for why will ye die, O house of Israel." 7. The doctrine of election is so far from being a dis- couraging doctrine, as some suppose, that it is the basis of all hope of salvation. Couj^idering the lost state of man, there is no other power but that of God, which is equal to the great work; no other name, and no other merit but that of Christ. And since he has determined to save an innumerable multitude, by his grace, there is a gleam of hope in the case of all but the reprobate. All are subjects of the exhortation, "Turn ye to the strpng hold, ye prisoners of hope amen. ESSAY XVII. Reprobation and the Unpardonable Sin. Connected with the doctrine of election, divines have generally admitted the contrast, or what has been called the doctrine of reprobation. " By God's decree of reprobation" (to use the words of the Assembly of di- vines) '' is meant his eternal purpose, according to his sovereignty, and the unsearcliable counsel of his own will, of passing by all the rest of the children of men, who are not elected ; and leaving them to perish in their sins, unto the praise of the power of his wrath and infin- ite justice, in their everlasting punishment. Rom. ix. 21, 9.2. " Hath not the potter power over the clay of the same lump, to make one vessel unto honor, and another unto dishonor ? What if God, willing to shew his wrath, and make his power known, endured, with much long- suftering, the vessels of wTath, fitted to destruction ?" That God has an eternal purpose, respecting the final sin and condemnation of the non elect, is as evident, as that he has an eternal purpose respecting the conversion and final salvation of the elect. His purpose concerning THE UNPARDONABLE SIN. 137 the non-elect, is indeed clearly implied in bis purpose concerning the elect. All are totally sinful and con- demned ; and if a certain number is selected from the rest, and chosen to salvation, througli sanctilication of the Spirit and belief of the truth ; the consequence is. and must be, that the remainder perish in their sins. They are said to be vessels of wrath, fitted to des- truction. Not only is the final condemnation of all the non-elect established by the eternal purpose of God ; but, by the same eternal purpose, the way and means of their des- truction are also established. As " Ail things work together for good to them that love God, to them who are the called according to his purpose ;" so, on the other hand, all things work together for evil to them that hate God, to them who are treasuring up wrath against the day of ivrath. All the means of grace, by which the saints are ripening for eternal glory, are perverted by sinners, and become the meai^s of ripening them for everlasting ruin. All the solemn and weighty doctrines of divine truth, and especially the doctrines of election and reprobation, when they appear by their fiuits, in tlie conversion of one, and not of another ; excite great dis- satisfaction in the hearts of those who are in the uay to destruction. The ministers of the gospel, in their faith- ful labors for the good of souls, are a "sweet savor of Christ, in them that are saved, and in them that perish. But to one, they are the savor of death unto death ; and to the other the savor of life unto life." Sinners are gradually hardened by those very means, which, in their nature, tend most strongly to soften their heai ts. The most afflictive providences, which, for a season, seem to break their hearts, are soon forgotten ; and they return, with increasing eagerness, to their wicked courses, and ripen faster than ever for endless woe. This is the man- ner, m which sinners are hardened. It is, perhaps in- variably eftected by the abuse of some special means of conviction. Thus it was that th.e heart of Pharaoh was hardened. Miracles were wrought to enforce the de- mand made bv Moses, that the Israelites should be releas- *J3 138 REPROBATION ANi» ed from their bondage. Miracles were a demonstration of divine authority. This visible display of divine authority was opposed and rejected by Pharaoh ; and of course, his heart was hardened. This was the way, in which Christ hardened the hearts of the Jewish priests and rulers. He spake as never man spake ; and he wrought many miracles. In resisting these testimonies of the divinity of Christ, they became, at last, utterly hardened and reprobate. Without remorse, they coultl crucify the Lord of glory* Thus, speaking of the elect and non-elect, Paul draws the conclusion, " Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth." " The elect hath obtained it,'' hath obtained salvation, " and the rest were blinded.-' In this sense, though not, perhaps, in the highest sense of the word, all the non-elect are called reprobate. Accord- ingly, the Apostle Paul, having exhorted professing chris- tians to self-examination, adds. Know ye not your own selves how that Jesus Christ is in you, except ye be rep- robates .^ i.e. ripening for destruction. The non-elect are called the vessels of wrath, fitted to destruction; which implies as real a purpose of divine wrath respecting them, as the purpose of divine mercy respecting the vessels of mercy. Such are the instructions of the scriptures, respecting that reprobation of the non-elect, which is considered as a counterpart to the salvation of the elect. Reprobation, considered as a judicial act of the Deity, remains to be considered. In connection with the great and important doctrines of Election and Reprobation, it may not be improper to attempt an explanation and improvement of the very alarming doctrine of the unpardoimble sin. " There is a sin unto death," says the Apostle: and it appears to be in consequence of this sin, that God, by a judicial act, gives men up to uncleanncss^ through the lusts of their own hearts ; gives them up to vile affections. It is added, that, "As they did not like to retain God in their know- ledge, God gave them over to a reprobate mind, to do those things which are not convenient, being filled with all THE UNPARDONABLE SIN, 139 unrighteousness." The Apostle, to the church of Thes- salonica, speaking of the man of sin^ the son of perditionn meaning the papal Antichrist, who opposeth and exalteth himself above all that is called God or that is worshipped ; even him whose coming is after the working of Satan, witli all power and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth that they might be saved ; observes, that " for this cause, God shall send them strong delusion, that they shouhl believe a lie, that they all might be damned, who believed not the truth, but had pleasure in unrighteousness." We read of those who are reprobate concerning the faith ; and of those who are abominable, disobedient, and to every good workj reprobate. These several passages of scrip- ture suggest to us the doctrine of an actual repro})ation of heart ; and an abandonment of God, to the commis- sion of sin with greediness. Awful indeed must be that sin, which involves the whole soul and body in the slavery of Satan and of ungodly lusts. We now come directly to the enquiry, in what the unpardonable sin consists ? And we find, that a grand peculiarity of this sin is, that it is a sin against the Holy Ghost. Although every sin is oftensive equally to the Triune God ; yet certain crimes may he committed more directly against one person of t\\e Godhead than the others. Unbelief, for instance, is a more direct attVont to Christ, who is the faithful and true witness, than to the, Father, or the Holy Ghost. Also, when sinners abandon themselves to all kinds of immorality, and to the open violation of the divine lav/ ; they offer a more particular affront to God the Father, who is our lawgiver, and to wiiom we are strictly bound to yield obedience and honor. But when mankind, with great audacity, oppose and vilify the special work of Divine grace, in the conviction and conversion of sinners, this is a more particular opposition and affront to the Holy Ghost, who is the Spirit of all grace. In this consists the sin unto death. It is a sin particularly against the Holy Ghost. 140 REPROBATION ANP Again we observe, It is an overt and external sin — a sin which cannot be committed merely in the heart. It is a blcifiphemy^ or something equal to blasphemy against the Holy Ghost. Some have supposed that it must be a sin of the tongue, and cannot be committed by any other means but evil speaking. But Paul, who so narrowly escaped the sin unto death, was not only a blasphemer ^ but also a persecutor^ and injurious ^ and it is intimated, that in all his wicked opposition to the church, and to the glorious work of divine grace, he approximated to the unpardonable sin. When he stood by, and consented to the death of Stephen, and when he punished Christians oft, in every synagogue ; and when he made havoc of the church, and, entering into every house, haled men and women, and committed them to prison ; and when they were put to death, gave his voice against them ; and when he received a commission and authority from the chief priests and rulers, to go to Damascus, to bind and imprison and destroy all that called on the name of the Lord ; it was his general line of conduct* and not simply his evil speakings which exposed him to the sin unto death. It is a just maxim, that actions speak louder than words. The unpardonable sin is doubtless, an external sin committed with great malice of heart ; but not limited to the tongue. We observe further ; it is a sin against great light ; and against the clear dictates of a well informed con- science. " This is the condemnation,''^ said the Saviour to the reprobate Jews, " that light is come into the world, and men love darkness rather than the light, because their deeds are evil." To sin perversely, against a clear conviction of gospel truth, and against the known and acknowledged operations of the Holy Spirit, is the most presumptuous and desperate wickedness, of which we are capable. Wlien the Saviour pronounced, respecting the enlightened and perverse Jews, that they '' had no cloak for their sins;" the meaning was, that they were reprobate; or judicially hardened. One thing further respecting the unpardonable sin, is, that it is the fruit and eft'ect of great malice of heart: THE UNPARDONABLE SIN. 141 antl especially in view of the sovereignty of divine grace, in the conversion, only of the elect. How great and desperate must be the malice of the heart, to induce a man, in open and daring defiance of the conviction of his own conscience ; and in the full expectation of work- ing out his own damnation ; to blaspheme against the Holy Ghost! There is doubtless, in all impenitent sin- ners, a strong opposition of heart to God, to his govern- ment, and to the dispensation of his grace. Through the ignorance that is in them, because of unbelief, and the blindness of their hearts, many sinners, like the perse- cuting Saul of Tarsus, strenuously and zealously oppose, even the work of the Holy Spirit. They declaim against awakenings, and revivals of religion ; and even persecute the zealous advocates for the work of grace. These,how- ever, may be far from a state of final reprobation. Only let their eyes be opened, to see and realize the truth, as it is exhibited in the scriptures ; and to see the awful depravity of their hearts; and they feel, as Paul did ivhen the commandment came. " When the command- ment came, sin revived, and I died.'' Small and feeble is the malice of the common enemies of Christ, compared with that of the desperado, who commits the unpardon- able sin, by doing violence to his own conscience. We have now, in a way of explanation of this capital sin, found, that it is a sin particularly against the Holy Ghost — that it is an overt and actual sin, consisting in blasphemy or something equaily malignant — that it is a sin against great light and conviction of the truth ; and that it is the fruit and effect of great malice of heart. Further light maj be cast on this subject, by *i'hat Paul says respecting his own wicked conduct, before his con- version. His statement is, that he was a persecutor, a blasphemer, and injurious But, says he, " 1 obtained mercy because I did it ignorantly in unbelief: Plainly- implying, that, had he done the same things understand- ingly, and with a clear conviction, that, by opposing the wonderful work of divine grace, he was opposing the Holy Ghost, and sealing his own damnation ; he could never have obtained mercy. His ignorance, though but |42 REPROBATION AND a slender excuse for his audacious conduct, was a pallia- tion of his guilt, and rendered his sin pardonable. Again ; We have clear light and instruction respecting the sin unto death, from the reply of our Lord to the cavil of the chief priests and scribes, that he cast out devils bij Beelzebub, the prince of devils. In reply to this cavil, our Lord, by the most conclusive reasoning, convicted the malicious cavillers, even on their own principles; and pronounced them guilty of the unpardonable sin. " How can Satan cast out Satan ? For a kingdom divided against itself cannot stand. And if I by Beelzebub cast out devils, by whom do your children cast them out ?" By whom do the children or prophets of Israel, perform miracles ? By whom did Moses and the prophets perform miraculous works, to attest to their divine authority ? It is an established point, and justly taken for granted by you, and by all the Jews, that miracles are a sure testimony of divine power and authority. By miracles were all your scrip- tures authenticated. Accordingly, Nicodemus, one of your chief rulers, frankly made to me this concession, '' We know that thou art a teacher come from God ; for no man can do the miracles that thou dost, except God be with him." You know that 1 establish my claims, and vindicate my cause, in the same way, and by the same means by which Moses and the prophets have established their claims, and vindicated their cause. Even ye your- selves, convened in solemn council, have been altogether non-plussed, and have been constrained to say one to another, " What shall we do ? for tiiis man doth many miracles. If we let him thus alone all men will believe on him ; and the Romans will indeed come, as he has rophesied, and take away both our place and nation." t is a given point, according to your own principle, that all men ought to believe on me. You know, that your cavil about my miracles goes as far to destroy the author- ity of Moses and the prophets, as to destroy my author- I ity. You see the same evidence of the power and agency of G ■ " of God in my miracles, as in the miracles of Moses and the prophets. You allow and maintain, that all their J THE UJ^PAIiBONABLE SIS. 143 miracles were wrought bj the Spirit of God ; and you have now full conviction in your consciences, that I also work miracles by the Spirit of God. The Spirit of God, as you well know, is the immediate agent, by which I work miracles, as he was the immediate agent, by whom Moses wrought miracles. For he is the immedi- ate agent, by whom every work is effected. " And if I cast out devils, and perform miracles by the Spirit of God, then the kingdom of God is come unto you;" and vou resist the kingdom of God at the hazard of your souls. The Saviour having concluded his argument, and con- founded the cavillers, solemnly charged them with the unpardonable sin, in the following words, " Wherefore I say unto you, all manner of sin and blasphemy shall be forgiven unto men ; but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever shall speak a word against the Son of man, it shall be forgiven him : but whosever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come." In Mark's gospel it is more plain. " He that shall blaspheme against the Holy Ghost, hath never forgiveness, but is in danger of eter- nal damnation; because they said, he hath an unclean Spirit.^^ Because they said, that he cast out devils by Beelzebub. Thus it appears, that the cavilling scribes and chief priests were guilty of the unpardonable sin : and this plain case casts light on the general subject. From this, we are l^d to conclude, that the direct and immediate agency of God, on the minds of mankind, is the agency of the Holy Ghost. Also the agency of God, by which miracles are wrought, is as particularly considered to be the agency of the Holy Ghost, as that by which the holy scriptures were divinely inspired. With equal propriety, we may conclude that the immediate agency, by which the world was created, and is preserved and governed, is particularly, that of the Holy Ghost. It follows, there- fore, that the sin unto death may be committed in various ways. It may be committed by maliciousiy cursing and 144 ftEPllOBATlON AR© blaspheming against the holy scriptures, as well as by directly blaspheming against the Holy Spirit, by whom they were divinely inspired. Blasphemy against the church of Christ, by those wlio acknowledge, that its members are born of God, is indirect blasphemy against the Holy Ghost. Maliciously declaring tnat this world is a pernicious system, and was created by Beelzebub ; and that it is under the direction of the infernal Spirits; would probably be considered as of the nature of the unpardonable sin. IMPROVEMENT. 1. It is natural to enquire, why this kind of sin is un- pardonable ? Why any sin should be unto death, is not for us to decide. God giveth not an account of this mat- ter. But it is perhaps, both lawful and useful to enquire, why it should be this particular sin. It is not because this sin exceeds the merit of Christ's blood. For the merit of his blood is infinite. Nor is this, or any other sin, unpardonable, for the want of a disposition in the divine mind to exercise mercy. For the mercy of the Lord is infinite; and it endureth forever. In an impor- tant sense, it is said, that he is not willing that any should perish ; but that all should come to repentance. " For 1 have no pleasure in the death of him that dieth, saith the Lord God." Why then is this sin against the Holy Ghost unpardonable.^ It is so, probably, because it is the greatest of all sins. Since there must be a sin, never to be forgiven, it appears to be a dictate of justice and propriety, that this should be the greatest of all sins. The greatest of all crimes are made capital, rather than smaller crimes, in civil government. The murderer, rather than the petty thief, must surely be put to death. Tlie work of the Holy Spirit, especially in the conversion of sinners, who have utterly rejected the Saviour, is the last effort of infinite love and mercy. If this be maliciously rejected and blasphemed, what can be ex- pected, but " a certain, fearful looking for of judgment, TUE UiVrAllUONABLE Sl.\. 14r> and fiery indignation, which shall devour the adver- saries ?" 2. From the vi«w we have taken of the unpardonable sin, it is evident, that no person who has a tender con- science and a trembling heart, is yet guilty of it. It is the hardened, prejsumptuous, audacious wretch, who has been guilty of the sin unto death. He is past feeling and abandoned of God. Those who are guilty of this sin, and are said to be past feeling, have no tenderness of heart, no sense of sin and guilt. They pretend to be above such childish, and effeminate anxieties. They, therefore, who have the greatest anxiety and the most terrible apprehensions, are in the least danger of final reprobation. 3. We learn, that no one ought to despair of salvation, on account of a deep and overwhelming sense of sin and guilt. This is so far from a state of reprobation, that it is the very state of mind, into which sinners are gene- rally brought, previous to a saving conversion to Christ. 4. It appears from the subject, that the unpardonable sin is probably committed by multitudes, and committed much more frequently at the present day, than it was in the days of Christ and the Apostles. As light increases, from age to age, the corruptions of the human heart are, of course, more and more excited ; and more frequently do the cavilling enemies of God break out in malicious opposition to the work of divine power and grace. Espe- cially is there great danger of the sin wiiich shall never be forgiven, in seasons of special awakening. Then the distinguishing and sovereign grace of God is made man- ifest; and the enmity of many hearts is enkindled. As was said concerning the ministry of Christ, so may it be said concerning all special seasons of awakening, that the thoughts of many hearts are revealed. And some hearts are revealed with awful symptoms of reprobation. Do not some even boast, that having had experience of all that there is in religion, they have found it to be a cheat ? Do they not speak lightly, and even blasphe- mously of the special work of the Holy Ghost ^ And may we not fear, that their case is hopeless r 14 tit REBE^^TAXCE AND CONVERSIO>'. Finally; It is to be considered, that the time draws near, when all the sin of the finally impenitent, will become unpardonable. The inhabitants of the world of woe will be forever given up to the unpardonable sin. It is therefore incumbent upon all, not only to avoid the sin unto death ; but to repent of all their sins ; and through faith in the Lord Jesus Christ, to embrace, and enjoy, the hope of eternal life. ESSAY XVIII. liepentance and Conversion, In attending to the doctrines of election and repro- bation, we have found, that God has not chosen any sinful men to salvation, unconditionally, and at all events. For it is expressly declared in scripture, that he " hath chosen them in Christ, before the foundation of the wo rid, that they should be holy, and without blame before him in love :" And that he hath " chosen them to salva- tion, through sanctification of the Spirit, and belief of the truth.^^ We are also exhorted by the Apostle, to " Follow peace with all men, and holiness, without which no man shall see the Lord^ We find therefore, that faith and holiness, and sanctification of heart, are the accessary conditions of salvation. And the particular acts and exercises of holiness, which are noted in the scriptures of truth, as the special conditions of salvation, are repentance towards God, and faith towards our Lord Jesus Christ, Mepentance and Conversion may therefore, be the subjects, now to be discussed. These are so nearly the same tiling, as may render a separate consideration of tliem entirely unnecessary. Repentance, according to the most literal meaning of tlic word, in its common use, ^ tideop regret; ami sorrow of heart for sin; and this, liEPE^TANCE AKD CONVERSIO>. 147 U9t SO much on account of its fatal consequences to our- selves, as on account of its odious and hateful nature; and of its tendency to the dishonor of God, and to the fuin of his holy kingdom. Repentance, according to the strict meaning of the w ord. in the original language, seems to be, or to imply, a change of mind, a change of counsel, or a coming to om^s senses, and to a right mind, and right feelings towards the law and government of Jehovah. Conversion also signifies turning about; and in a religious sense, turning from sinful courses, and sinful objects. In an appropriate sense, it signifies returnin«; nnto the Lord. •* Let the wicked forsaKe his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy on him, and unto our God, for he will abundantly pardon." Sinners, in their impenitency, depart from God, and pursue the paths of error and in- iquity. They wander, and love to wander. They follow after vanity, and choose the road to deatli. By repentance and conversion, they, both in heart and practice, return unto the Lord. Repentance, if it be distinguishable from conversion, is a term which has more particular reference to the exercises of the heart ; but conversion is a term, whicii has more particular ref- erence to the external practice. . Repentance and con- version, are evidently, the first fruits of regeneration by the Holy Spirit; by which a principle of holiness is begotten in the hearts of God's elect. Of course, these are holy exercises. As such they are required in the book of Ezekiel. "Repent, and turn yourselves from all your transgressions, so iniquity shall not be your ruin." " Turn yourselves, and live ?/e." As a further illustration of this subject, we notice, that repentance is said to be towards God, probably meaning, that is more particularly towards God the Father. " Testifying both to the Jews, and also to the Greeks, repentance towards God and faitii towards our Lord Jesus Christ. Repentance and conversion, .which are towards God, have not so particularly Christ and his atonement, and " the apprehension of th.e mercy of God 148 REPENTANCE AND CONVERSION. m him,*Mbi their object; as God the Father, who is the great law-giver and governor of the universe. Repent- ance and conversion to God, imply a special and cordial acknowledgment of the justice of the law, and an approbation of the divine government. " The law of the Lord is perfect," says the true penitent, " converting the soul." The truly penitent soul returns to God, with humility of heart, and godly sorrow; not so much from the hope of forgiveness and salvation, as from a sense of the justice and importance of the divine law, and the hateful ncss of all transgression. Repentance implies self-loathing, and self abhorrence. " 1 abhor myself, and repent in dust and ashes." It implies true submis- sion, wiconditional submission to God, " Not my will, but thine be done." It implies a hearty approbation of his righteous judgments. " Seven times a day will I praise thee, because of thy righteous judgments." Thus it appearsj'that true repentance, and conversion to God are the first, and the immediate fruits of that change of heart, which is effected by the washing of regeneration, and the renewing of the Holy Ghost. All who are the happy subjects of renewing and sanctifying grace, find themselves and one another walking in a new course, pursuing new objects; renouncing in a good measure, the things of the world ; seeking first the king- dom of God, and the righteousness thereof. " Old things are passed away, and, behold ! all things are become EXPLANATORY AND PRACTICAL REMARKS. 1. Repentance and conversion to God, are evidently, the free and voluntary exercises of the human mind ! In these exercises, the true penitent is not passive, but alto- gether active. On this ground it is, that sinners are exhorted and commanded, immediately to repent, and turn from all their transgressions. " God now command - eth all men, everywhere, to repent." A summary of all that God requires of sinners, is no less than this, " That REPENTANCE AND CONVERSION. 149 men slioukl repent, and turn to God, and do works meet for repentance*" "Repent, and be converted,'' or rather convert, as it is in the original language ; " that your sins may be blotted out." " Turn ye, turn vc," is the emphatical language of God to his rebellious people, " for why will ye die, house of Israel !" It is hence evident, that repentance is a perfectly free and volun- tary act of the sinner, performed in the full possession of moral liberty and free agency. 2. It is equally plain from scripture, however, that repentance and conversion are the gift of God ; and are the effects of his own infinite power and grace. On the day of Pentecost, the distressed and convicted multitude, who were pricked in the heart, and who cried out " Men and brethren, what shall we do r^ were directed to re- pent. Tliis was their indispensable duty, and an impor- tant and necessary condition of their salvation. But the three thousand converts were evidently brought to repen- tance, by the power of the Holy Ghost. That day was memorable, on account of the work of the Lord, and not on account of any tiling effected by human «a^enc y. If so. then repentance and conversion are the gift of God. This point is further established, by what is said con- cerning the success of the gospel at the house of Corne- lius. When Peter had distinctly rehearsed this matter to the christian brethren at Jesusalem, they glorified God, saying, "Then hath God also to the gentiles granted repentance unto life." Repentance, it appears, is a heavenly gift, a rich grant from the Father of mercies. In the prophecy of Jeremiah, we have a plain testimo- ny of divine agency, in producing^ genuine repentance, and a saving conversion to God. "Turn thou me, and I shall be turned, for thou art the Lord my God. Surely, after that I was turned, I repented, and after that I was instructed," or spiritually taught, " I smote upon my thigh ;" a token of contrition. Ezekiel also bears the same testimony. " A new heart will I give you, and a new spirit will I put within you 5 and 1 will take away the stony heart out of your flesh, and I will give you an heart of flesh : and I will put my Spirit Tvithin vou. and *14 150 REPENTANCE AND CONVERSION. cause you to walk in my statutes, and ye shall keep my judgments and do them. Then shall ye remember your own evil ways, and your doings that were not good : and shall loathe yourselves in your own sight for your iniquities, and for your abominations. Repentance is invariably, the free act of the humble and contrite heart ; and yet it is invariably, the effect of divine influence on the heart. This matter is set in the clearest and most conspicuous light, in Paul's noted charge to Timothy. The doctrines of divine and human agency are, in a manner blended together in these words ; " In meekness instructing those that oppose themselves, if God, perad- venture, will give them repentance, to the acknowledg- ing of the truth, and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." Thus evident it is from the scriptures, that although God gives repentance^ to the acknowledging of the truths by his own infinite power; yet the subjects of it are never deprived of free agency, for a single mo- ment ; but, in an important sense, they do, by theiv active penitence, recover themselves from the slavery of sin and satan. This is agreeable to our own observation. We are sometimes witnesses of the power of the Holy vSpirit, in the conversion of sinners: and, at the same time, witnesses of the voluntary agency of the converts, in their penitence, and holy conversation. S. We remark, that repentance does not imply a sor- row for sin, considered merely as an event of Providence, which will be overruled for the general good. On this ground, Joseph administered comfort, rather than rebuke to his wicked and cruel brethren, " Now theiefore, be not grieved, nor angry with yourselves that ye sold me hither ; for God did send me before you to preserve life." *' As for you, ye thought evil against me ; but God meant it unto good." You acted a criminal pait ; but tlie event brought about by your conduct, was as important as the existence of the church. The same may be said res- pecting all the sin in the universe. In itself considered, it is an awful and inexcusable evil ; but as an event, which is necessary for the richest display of the glory of REPENTANCE AND CONVERSION. 151 God, in the great work of redemption ; and for the great- est final good and happiness of the intelligent system : it is not to be considered as a subject of regret. Thus it appears, that evangelical repentance, or godly soirow for sin, does not imply a sorrow that God has suffered sin to take place in the universe. Such a sorrow as this, would be reproachful to the ever blessed God. 4. Scarcely' any other christian virtue is so visible in its fruits, as genuine repentance. Hence we see the pertinency of the exhortation, " Bring forth, therefore, fruits meet for repentance." It produces so great a change of views, of sentiments, of conduct and conversa- tion, that the fruits must be visible to every -candid ob- server. Instead of ^elf-justilication, which is so conge- nial to the natural heart, the language of the true peni- tent is, " Behold, I am vile !" " 1 abhor myself, and repent in dust and ashes." The truly penitent distin- guish themselves from the world, by refraining from all vain company, all filthy conversation, all lying and slan- der, all profanity, rioting and lewdness ; all railing and strife 5 all oppression, injustice and knavery. By the truly penitent, the sabbath is " called a delight, the holy of the Lord, honorable. It is remembered and sanctified. The worship of God, social and secret, family worship in particular, is constantly, and delightfully observed. The ordinances of Christ are devoutly celebrated. The true penitent is also humble, solemn, circumspect; al- ways ready to confess his faults, always disposed to esteem others better than himself, more worthy of honor — and he " seeks not the honor that cometh from men, but that which cometh from God only." lie is sober, chaste, temperate in all things. By these precious fruits of repentance, the subjects of this <;race are easily dis- tinguished from the impenitent and the ungodly. "By their fruits ye shall know them." 5. In the discussion of the doctrine of repentance, we see how widely different it is from that compunction, and horror of conscience, which drove Judas Iscariot, and which has driven thousands of wretched mortals to des- pair and suicide. We see how widely it differs from the ii)2, TUE CHRISTIAN FAITH. sorrow of the worlds that worketh death. True repen- tance and conversion 5 beget no gloominess and horror of mind, no painful sensations, except such as are con- ducive to godliness. It is a cliosen and pleasing exercise of the renewed heart. The valley of humiliation is a pleasant valley. Conscious of a broken and contrite heart, the true penitent draws sensibly near to God, and offers such sacrifices, as he will not despise. In his own view, he sinks to nothing; that God may he all in all. His chief object, for time and eternity, is to glorify God, and to see his glory. He accounts it a privilege to be liumble, and to abhor his selfish heart; and he cherishes these views and exercises, as the only preparation for the inheritance of the jilories of the heavenlv state. ESSAY XIX. The Christian Faith. Having discussed the doctrine of repentance, it is in systematic order, to attend, in the next place, to the doctrine of the christian faith. For these two ingredients constitute all the essentialsof the christian character. The primary and literal meaning of the word, faith, is believing. To believe what a man testifies, is to have faith in his testimony. To believe in what God testifies, is to have faitii in God. Faith has respect to things which cannot be absolutely known ; but which depend for their proof on certain testimony. Where absolute knowledge ends, there faith begins. And faith in divine testimony is a proper and necessary substitute for knowledge. In matters which excee