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SEEMONS AND ESSAYS

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T E N N E N T(_S~\\Gr^\^ev^ ^

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AND THEIR CONTEMPORARIES,

COMPILED FOR THE BOARD. -^

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PHIL-ADELPHIA:
PRESBYTERIAN BOARJ) OF PUBLICATION,

NO. 265 CHESTNUT STB££T.

Lt^ssl

Entered according to Act of Congress, in tlie year 1865, by

A. W. MITCHELL, M. D,

In the Clerk's Office of the District Court for the Eastern District of Ponnsylrania.

CONTENTS.

Pask
I. — The Justice of God. — By the Rev. Gilbert Ten-

nent, ........ 9

n. — The Divine Mercy. — By tte Same, . . 84

in. — The Grace of God. — By the Same, . . 49

IV. — The "Wisdom of God in Redemption. — By the

Same, 69

v. — Treatise on the Doctrine of Predestination.

By the Rev. Samuel Blair, .... 99
YI. — Observations on Regeneration. — By the Rev.

John Blair, 189

VII. — An Essay on the Means of Grace. — By the

Same, ... ... 207

VIII. — God's Sovereignty, no Objection to the
Sinner's Striving. — By William Tennent,

Jr., 229

IX. — Regeneration opened. — ^By the Rev. John

Tennent, ....... 256

X. — The Principle of Sin and Holiness. — By the

Rev. Robert Smith, D. D., . . . . 309

XI. — The Spiritual Conflict. — By the Same, . 330
XII. — The Madness of Mankind. — By the Rev.

Samuel Finley, D. D., . . . . 354

(ui)

ADVERTISEMENT.

This volume of discourses owes its present form to the
Rev. A. Alexander, by whom most of them were selected,
and it was intended as a supplement to the " Log College."*

The biographical notices are extracted from that work,
and are intended simply to introduce the authors to those
who have not read their full biographies.

It was the desire of the compiler to have given a
specimen of the writings of the Rev. William Tennent,
Sen., but he has not been able to obtain one, and probably
there is not one in existence ; as Dr. Alexander, in his
biography of him, says," Mr. Tennent, as far as we know,

never published anything."

S. D. A.

Freehold, N. J.

* Published by the Board of Publication.
1* (V)

GILBERT TENNENT.

Gilbert Tennent was the eldest son of the Rev. William Ten-
nent, Sen., the founder of the Log College. From an original docu-
ment, a small memorandum book, kept by his father, we learn that
he was born in the County of Armagh, Ireland, on the 5th of Oct.,
1703. He was therefore thirteen or fourteen years old when his
father immigrated to this country. He received his education
under his father's roof, before the founding of the Log College,
and when this school was opened, he assisted his father in teach-
ing.

His first religious impressions of any permanency, were ex-
perienced soon after his arrival in this country. And during the
several years in which he was under serious concern, besides his
other studies, he pursued a course of theological reading. But
having doubts as to his spiritual condition, he was fearful of
entering the holy ministry; and commenced the study of medicine,
which he prosecuted for the space of a year. But about this time,
it pleased God to reveal himself to him with so much clearness and
comfort, that all his doubts, and sorrows, and fears were dispelled ;
and the Sun of Righteousness arose upon him with healing under
his wings. And no sooner was he satisfied of his saving interest
in Christ, than he felt himself called to seek the ministry, which
he had before been deterred from thinking of. After due prepara-
tion and study, he was licensed to preach the gospel, by the Prea-^
bytery of Philadelphia, in May, 1726. After his licensure, he
preached for several Sabbaths in New Castle on the Delaware.

(7)

8 GILBERT TENNENT.

Declining a call to this church, he soon after accepted one from the
Presbyterian Church of New Brunswick, and in the autumn of
1726 was ordained by the Presbytery of New Brunswick.

From his first entrance on the public work of the ministry, the
preaching of Gilbert Tennent was very popular and attractive,
with all classes of hearers. He possessed uncommon advantages
as a preacher. In person, he was taller than the common stature,
and well proportioned in every respect. His aspect was grave and
venerable, and his address prepossessing. His voice was clear and
commanding, and his manner in the pulpit was exceedingly earnest
and impressive. His reasoning powers, also, were strong, and his
language often nervous, and indeed sublime. No one could hear
him, without being convinced that he was deeply in earnest. His
style was copious and sometimes elegant. Indeed, in the vigour of
his age few preachers could equal him.

In the winter of 1740 and 1741, Mr. Tennent visited Boston with
Mr. Whitefield, where he spent three months, preaching almost
every day with extraordinary power and success.

In May, 1743, Mr. Tennent was called to a new church in Phil-
adelphia, formed from those who were converted under the preach-
ing of Mr. Whitefield. This call he accepted, and exercised his
ministry with great fidelity and diligence for twenty years. The
only interruption to his pastoral labours in Philadelphia was
occasioned by a mission to Great Britain, in conjunction with the
Rev. Samuel Davis of Virginia, for the College of New Jersey.

For about three years before his death, Mr. Tennent became very
infirm, so that he was unable to go through the duties which
devolved upon him as the pastor of a large city congregation. His
death occurred in the year 1764.

SERMON I.

THE JUSTICE OF GOD.

BT THE REV. GILBERT TENNENT.

" He is the rock ; his work is perfect ; for all his ways are judgment ;
a God of truth, and without iniquity, just and right is he." — Deut.
xxxii. 4.

Moses Introduces his song in this chapter with the most
solemn and commanding magnificence, and yet with the
softest charms of language. He summons the attention
of the inanimate creation, partly to reprove the stupidity
of Israel, and partly to bear witness to the truth of what
he was about to deliver to them in the following song,
either for their instruction or warning, as well as to wit-
ness to the justice and equity of the divine proceedings
against that unhappy nation : " Give ear, 0 heavens, and I
will speak, and hear, 0 earth, the words of my mouth."

In the second verse, the devout penman of this song
wishes that the instructions contained in it, may be re-
freshing to and effectual upon his beloved nation, as the
rain and dew upon the earth : " My doctrine shall drop
as the rain, my speech shall distil as the dew." These
words may be considered as a prayer of Moses, as if he
had said, 0 that it might do so ! Thus Bishop Patrick un-

(9)

10 THE JUSTICE OF GOD.

derstands the words. In the next verse, lie signifies his In-
tention to make known the glory of God, and therefore
excites them to ascribe greatness to him; which intcn*
tion he performs in the words of our text, wherein we have
a representation of the divine glory and greatness appa-
rent in the perfection of his works and equity of his gov-
ernment, in a variety of particulars, viz : 1. He is called
a Rock, to signify the stability of his nature, the firmness
of his counsels, the immutability of his promises, and the
almightiness of his power ; in all which respects he is a se-
cure shelter and unshaken foundation for our resort and
confidence.

2. His work is perfect. " His work of creation was
so; all that he made in its original constitution was very
good ; his works of redemption and providence shall be so,
when the mystery of God is finished." " God's works are
true and cannot be blamed," saith Ainsworth upon the
place : " God never recalls his counsels, but perfects them.
God's work is called perfect, because he fulfilled what he
promised to the fathers."

3. All his ways are judgment ; i. e., saith Henry,
" The ends of his ways are all righteous, and he Is wise in
the choice of the means in order to those ends." By Crod's
ways, we are to understand all God's providential admin-
istrations towards intelligent creatures, and by judgment^
prudence, and justice. Hos. xlv. 9.

4. He is a Grod of truth ; i. e., as Mr. Pool observes In
his Synopsis, " Faithful In lils promises ; whose word we
may depend upon, for he cannot lie."

THE JUSTICE OF GOD. 11

5. Without iniquity — lie is perfectly fi*ee from all moral
blemish and defect. " He deceives none that confide
in him, and wrongs none that apply for justice, and is hard
upon none that cast themselves upon his mercy."

6. Just and right is he. God is holy and equal in his
distributions ; as he is just in himself, so he is just in all
his dealings with mankind ; none can with reason accuse
him of insincerity, unrighteousness, or levity.

Now that attribute or perfection of God which is prin-
cipally represented in our text, by a beautiful variety of
expressions, is his justice ; this, therefore, is the subject
of our meditations. That God is just, the Scriptures prove
many ways, particularly, 1. Metaphorically and figura-
tively, when he is therein called a consuming fire, an an-
gry lion, a man of war. Deut. iv. 24. Isa. xxxviii. 13.

2. Affectively, by attributing to him zeal, anger, jeal-
ousy, fury. Num. xi. 10. Exo. xx. 5 ; xxxii. 10. The
aforesaid afiections suppose justice in creatures, and though
they be passions in them, they are in God but an act of
immutable justice.

3. Effectively, by showing that he renders to every one
according to his works. 1 Sam. xxvi. 23.

4. Negatively, by removing from him all injustice and
iniquity, all respect of persons ; and in a word, all the
causes and effects of injustice. " Doth God pervert judg-
ment, or doth the almighty pervert justice ?" Job viii. 3.
Dan. ix. 13. Rom. iii. 4.

5. Positively, by affirming and extolling his justice, by
calling him a revenger, holy, right. Jer. xii. 1. Ps. xi. 7.

12 THE JUSTICE OF GOD.

-For the righteous Lord loveth righteousness, his counte-
nance doth behold the upright. To these we may add the
words of our text, than which nothing can be more full
and express : " He is a rock, his work is perfect, for all his
ways are judgment ; a God of truth, and without iniquity,
just and right is he ;" and also that of the Psalmist, Ps.
cxix. 137, "Righteous art thou, 0 Lord, and upright are
thy judgments." And does not reason confirm the same
truth ? For, 1st, if God be not just, whence is there any
justice ? Either there would be no justice at all, or if there
was any, it would not proceed from God ; or if it did,
it must proceed from one who had none ; each of which
particulars is absurd. Besides, 2d, inasmuch as the Lord
is governor of the whole universe, he would degene-
rate into a tyrant if he was not just ; and, 3d, seeing Je-
hovah is judge of all the earth, how could he judge aright
without being just himself ? Neither can it be otherwise
but that God should be just, seeing that he is absolutely
perfect. All confess justice to be an excellency, invol-
ving no imperfection in it, and therefore it cannot be
wanting to that being, who is absolutely and infinitely
perfect.

In discoursing upon this divine attribute of God's jus-
tice, I propose to consider its nature, kinds, properties,
displays, and in the fifth place, to answer some objections,
and then proceed to the improvement. And,

1. Justice in its general nature may be said to be an
agreement with right and rule. It is opposed to crook-
edness and obliquity, by which any thing declines from

THEJUSTICEOFGOD. 13

its proper rule. Crookedness in morals is the same -witli
sin ; which the apostle John calls " a transgression of
the law." 1 John iii. 4. Or, as the original word anomia
may be rendered, a being without the law, or a wandering
from the law. Justice, therefore, does coincide with recti-
tude or uprightness : " Lo, this only I have found, that God
hath made man upright." Eccl. vii. 29. So that justice
includes two things in it especially, viz : right, and an
agreement with that right. 1st, I say, it includes right or
that which belongs to every one : " Render therefore unto
Caesar the things that are Caesar's, and unto God the things
that are God's." Luke xx. 25. " Knowing the judgments
of God, that they that do such things are worthy of death."
Rom. i. 32. It is from this right that the very name
of justice is derived. And, 2nd, it includes an agreement
with this right^ and in this the form of justice consists ;
and the contrary to this, viz : a disagreement from right,
constitutes the form of injustice. From this general de-
scription it is evident that justice admits of no degrees,
for the thing either agrees with the rule of right or not ; if
the former, it is just, if the latter, it is unjust. Undoubt-
edly the justice of God, as well as of creatures, consists in
an agreement with right, but with this diiference, that the
creatures have their rule of right prescribed by another ;
whereas the divine nature is a rule of right to the Almighty.
But let me pass to the second, and speak of the hinds of
justice. And here it may be observed that justice may
be considered under a threefold view, viz : as relating to
God's will^ word, and deeds. And, 1. Justice, as it relates
2

14 THEJUSTICEOFGOD.

to the will of God, is thus described by Wendeline, viz :
" That it is that whereby God is just in himself and
without himself gives to every one their own by a constant
will." "Justice in man," saith Mr. Leigh, "is a settled
will to do right in everything to every person." Thus
God hath a settled will to do right, — " shall not the judge of
all the earth do right ?" This constant will of God to
render to every one his own, coincides with the divine
essence, and may be called his essential justice, and is no
other but the essential rectitude of his nature. And that
justice of God which respects his words and deeds, may
be called his declarative or relative justice, because it is a
manifestation of the former, and respects the transactions
of God with creatures. But

2. The justice of God, as it relates to his words, is called
truth, faithfulness, and constancy; because it agrees
with the rectitude of his nature to speak so and no other-
wise. Faithfulness may be called justice, because it ia a
doing justice to his word.

3. The justice of God, as it respects his deeds, is two-
fold, viz: of dominion and jurisdiction. And, 1st, God's
justice of dominion, or, as some divines term it, his dispo-
sing justice, is that whereby Jehovah, as the sole Monarch
and supreme Lord of all, disposes and governs every
thing in a just order; and in particular he disposes his
own actions according to the rule of equity, requiring and
prohibiting nothing but what is fit for intelligent creatures,
in right reason, to do and forbear. In a word, this justice
of dominion consists in governing reasonable creatures

TIIEJUSTICEOFaOD. 15

agreeable to the original rectitude of their natures.
2nd, God's justice of jurisdiction consists in prescribing
to reasonable creatures their proper due, and in governing
them accordingly: and this the Almighty doth by three
things: 1. By prescribing laws, which are rules tending
to direct mankind in their duty to God and man, agreeable
to his own sanctity, attended with rewards and punish-
ments. " There is one lawgiver who is able to save and
to destroy." James iv. 12. 2. By establishing his
laws by proper sanctions of rewards and punishments
promised and threatened (Deut. xxx. 15); now the sanc-
tion consists in promises and threatenings. And, 3. By
fulfilling the sanction, and that both as to the reward and
punishment : the former is called remunerative, and the
latter vindictive. And, 1st, "The remunerative justice
of God is a most ready will to perform God's promises,"
as Wendeline observes ; when God rewards the obedience
of his creatures with a free reward, proceeding from his
own pure and abounding goodness, not for any worth or
condignity in his people's works, as the Papists vainly
dream, but for the sake of his gracious promise, by which
he makes himself a debtor to them. "Who will render
to every man according to his deeds; to them who by
patient continuing in well doing, seek for glory, and hon-
our, and immortality, eternal life. But to them that
are contentious, and do not obey the truth, indignation
and wrath." Rom. ii. 6, 7, 8. "When we have done all
that is commanded, we must say that we are unprofitable
servants ; we have done that which was (but) our duty to

16 THEJUSTICEOFGOD.

do." Luke xvii. 10. "Or who hath first given to him, and
it shall be recompensed to him again? For of him, and
through him, and to him are all things." Rom. xi. 35, 36.
Although there be no intrinsic worth in man's obedience
to merit the glory or reward promised, yet God having
promised it to the creature, and having a right and power
to confer it, it is just and right in him to perform his own
word. And certainly, he would wrong his truth if he did
not. When happiness, in Scripture, is represented as a
reward, it is only to encourage or excite to obedience, by
showing the inseparable connection between grace wrought
in us, and glory conferred upon us. It cannot intend any
merit in our works ; for if we ourselves be less than the
least of God's mercies, then the best actions put forth by
us must be so; for, as Dr. Ridgely observes, "The action
cannot have more honour ascribed to it than the agent."
Being God's creatures, we have derived all from him, and
consequently can offer him no more than his own. And
being corrupt criminals, our services are defective, and so
cannot merit good at the hand of God; nay, on the con-
trary, for our transgressions we merit his wrath. And
therefore in respect of us, the reward of happiness is wholly
gracious; but indeed in respect of Christ, who has fully
answered the demands of law for his people, by his
obedience and suffering, and thereby, according to the
covenant transaction between his Father and him, com-
pletely purchased for them everlasting life, it may be called
an act of divine justice. Hence it is said, "That he
might be just, and the justifier of him that believes in
Jesus." Ilom. ii. 26. But

THEJUSTICEOFGOD. IT

2. The vindictive justice of God is the Almighty's will
to execute the threatenings of his law upon transgressors,
by punishing or inflicting on them evils of suffering equal
to their crimes. This is called wrath, hatred, revenge,
and judgment. It is likewise termed God's "visiting
iniquity." Jer. v. 9. His "setting his face against a
person." Lev. xvii. 10. It is called the fire of God's
jealousy, and those that are exposed to it, are said to fall
into the hands of the living God. Some divines use the
terms of rewarding and revenging justice, instead of re-
munerative and vindictive.

But here I would have it observed, that there is a less
proper sense in which the word punishment is used in
Scripture. Thus, when God corrects his people with his
rod, this is often called punishment (Ps. Ixxxix. 30, 33) ;
and hence they are said to bear the indignation of the
Lord, because they have sinned against him. Micah vii. 9.
These afllictions are called punishments, because occa-
sioned by sin and afflictive to sense ; but they are not in-
flicted by God as a judge, with any demand of satisfac-
tion, for that was made by Christ for those that believe in
him; and surely, it is contrary to the nature of divine
justice to require a double satisfaction for the same crimes !
No ! the afflictions of God's people spring from his fatherly
love to them, and are sent either to prevent or correct
sinful disorders. By these the Almighty humbles his
people, by showing them the desert of their impieties;
and by these he brings them nearer to himself, and deadens
them more to a vain world, and all its varnished but empty
2*

18 TIIEJUSTICEOFGOD.

entertainments. Afflictions are the medicines which the
great Physician uses to cure his people's manifold dis-
orders.

But that what has been said, concerning the nature of
divine justice, may be further explained and illustrated,
let these things following be considered : 1st. That
justice among men is two-fold, viz : either commutative or
distributive. Commutative respects trade and bargains
among equals, and consists in observing the rules of
equity and right therein. Distributive is that which is
exercised by a superior towards his inferiors, and consists
in the conformity of their administrations to rule and law,
and, therefore, comprises these four things in it, viz : 1. A
law to which the acts of government should be conformed.
A law, says Maresius, " est faciendorum et fugiendorum
norma, sub ratione premii et poenae," i. e. " it is a rule
of things to be done and avoided, on consideration of a
reward or punishment." All justice, and especially dis-
tributive, has respect to a law ; this is the foundation on
which it is built, and the rule according to which it must
be squared and accommodated.

Now the law that is the ground and foundation of
justice among men, must have the following characters,
viz : 1st, it must be bottomed upon natural equity, upon
the nature, relation and reason of things, otherwise it will
be a crooked rule, and so unworthy of observation. No
human authority can alter the intrinsic goodness and bad-
ness of things ; and therefore bad laws (in a moral sense)
are but a recommending and enforcing iniquity by human

TIIEJUSTICEOFGOD. 19

authority. And, 2d, the law must be enacted by competent
authority and power ; because legislation as well as the
execution thereof, are acts of government, which those
that exercise should have a right so to do, either originally
or by delegation, the contrary to which tends to open a
scene of confusion and blood. And hence it is well ob-
served by some, that however just any act of government
be in itself, yet it is unjust for those to meddle with it, that
have no right thereto : e. g. for a judge to condemn one
guilty of a capital crime to death, is just ; but for a private
person divested of authority to do it, is murder. And,
3d, the law must be promulgated, that it may be known,
"for where there is no law, there is no transgression."
Rom. iv. 15. But the

Second particular, that civil justice, or justice among men
includes, is Conformity to the law in all administrations.
When a judge does this, in all his inquiries and examina-
tions respecting cases brought before him, he does his
duty, and otherwise he perverts the ways of judgment.
It is this kind of justice among men, that is an emblem or
shadow of the justice of God, and therefore I have so long
discoursed upon it. But to show the similitude, let me
add a few words more, and inquire, what is God's declara-
tive or relative justice, but his conformity to the law he
has given his creatures in his transactions with them ?
Here observe, 1st, That- the law which God gave to man
to direct him in his service, is grounded on natural
equity, or the nature and reason of things ; which appears
by the harmony of its precepts among themselves, and

20 THE JUSTICE OF GOD.

their direct tendency to promote the glory of God, and
make the creature happy in his service ; the contraries
to which tend to dishonour God, debase our intelligent
nature, and destroy our happiness. The moral law is but
a transcript of his nature as it is imitable. And hence is
the Apostle's just commendatory encomium concerning it :
" Wherefore the law is holy, and the commandment holy,
and just and good." Rom. vii. 12. And, 2d, That God
had authority to enact laws, appears evidently from his
creating all. As his infinite and eternal excellency makes
him worthy of absolute sovereignty and dominion, so his
producing all by his almightiness gives him an irrefra-
gable right thereto. Human power is derived, delegated,
and limited, but his is original and absolute. And, 3d,
Almighty God having annexed the sanction of rewards
and punishments to the law he has given his creatures,
his truth stands engaged to execute the same upon suitable
objects ; which is likewise necessary to answer the designs
of government. This execution, therefore, of the sanction
of the law, or conformity thereto, in the dealings of God
with his creatures, is his declarative justice, and with this
even all his acts of sovereignty do really harmonize, which
appears by considering,

3d. The properties of divine justice, which are these fol-
lowing, viz :

1. Divine justice is impartial^ with him is no respect
of persons in judgment : " For we must all appear before
the judgment seat of Christ, that every one may receive
the things done in his body, according to that he hath done,

THEJUSTICEOFGOD. 21

wliether it be good or bad." 2 Cor. v. 10. Justice will
not spare for the sake of the multitude, greatness, or near-
ness of the guilty. Did not Sodom and Gomorrah per-
ish by fire, and was not the whole antediluvian world
drowned with water ? And what vast multitudes of peo-
ple may we suppose did the aforesaid cities, together with
Zeboim and Admah, contain ? And how much more the
whole world before the flood ? And yet all were destroyed
by a sudden and terrible stroke of divine justice. And
when the angels, those spirits of excelling dignity, sinned,
did not divine justice cast them into an abyss of woe ?
And does it not still confine them in chains of darkness
to the judgment of the great day? When Adam, our
federal head, had transgressed the covenant, was he not
banished from that paradise of pleasure he before pos-
sessed, and kept out of it by a flaming sword ? Divine
justice scatters kings as snow in Salmon, and before its
adverse edge, their pompous armies flee apace. Ps. Ixviii.
12, 14. And were not Moses and David, though so near
and dear to God, punished with awful severity ? Hence
is that solemn and soul-afi"ecting saying of the prophet :
" Hear this word that the Lord hath spoken against you,
0 children of Israel. You only have I known of all the
families of the earth, therefore I will punish you for all
your iniquities." Amos iii. 1, 2. But divine justice is—

2. Universal, so that not one sin can escape severe
punishment, either in the sinner or surety : " Cursed is
every one that continucth not in all things that are writ-
ten in the book of the law to do them." Gal. iii. 10.

22 THE JUSTICE OF GOD.

3. Divine justice is inexorable, no importunities can
alter its course. When once a sinner's season of mercy
expires, Jehovah refuses to be entreated. " Though Noah,
Daniel, and Job were in it, as I live, saith the Lord God,
they shall deliver neither son nor daughter ; they shall but
deliver their own souls by their righteousness." Ez. xiv.
18, 20. This is twice repeated in that chapter, to show the
infallible certainty and unspeakable importance of the
truth delivered. The almighty cannot be corrupted or
bribed. But that which further confirms this awful truth,
is the

4th proposition, viz : The displays of divine justice. And
here, to be as brief as I can, I shall only mention two in-
stances thereof. The first of which was the sufferings our
Lord endure^ when he stood in the sinner's room and place.
How unspeakable were the tortures he endured in his sa-
cred body, every part of which was put to exquisite pain !
Deep furrows were made in his sacred back by cruel
scourges, and his beauteous face exposed to contemptuous
blows, yea, to shame and spitting, by the insulting herd ;
his venerable temples were pierced by thorns, his side and
heart by a spear ; the whole weight of his body hung upon
a few sinewy and sensible parts in his crucifixion, and his
name was treated with the greatest ignominy and scorn.
But, as Mr. Flavel justly observes, " The soul of our Lord's
sufferings was his sufferings in his soul." When he who
knew no sin was made sin for us, his soul was made an
offering for sin, his soul became sorrowful even unto death.
How inconceivable must be the anguish which our Lord

THEJUSTICEOFGOD. 23

endured in his soul, when in one instant of time, that
whole weight of distress and pain, which was due to divine
justice for all the sins of the elect world, were laid upon it,
and in the meantime deserted by the Father in respect of
his comfortable presence ! This pressed a bloody shower
from all the pores of our Lord's body in the garden of Geth-
semane. This extorted that heart-rending outcry on the
cross, "Eloi, Eloi, lama sabachthani? My God, my God,
why hast thou forsaken me?" No wonder the earth's
foundation trembled, and the dead awoke out of their long
and silent slumbers, and the sun itself, that glorious orb
of light and beauty, put on a funeral robe of darkness and
obscurity, to testify their surprise and sorrow on so awful
an occasion, and to complete the train of mourners. But
secondly.

The vindictive justice of God has a dreadful display in
the torments of the damned, who are punished with ever-
lasting destruction, from the presence of the Lord, and
from the glory of his power. As the damned are deprived
of all the honours and comforts of the heavenly paradise,
as they are burnt in a lake of fire, which is kindled by the
breath of God, as by a river of brimstone ; so their intol-
erable tortures, by God's inflamed jealousy, by their own
guilty consciences, by wicked men and devils, will know
no intermission and no end; " the smoke of their torment
ascendeth up for ever and ever." But I hasten to the

5th proposition, which was to answer some objections
oifered against the justice of God. And

1st. It is objected by the Socinians, that, according to

24 THEJUSTICEOFGOD.

our doctrine, God punished the innocent in the room of
the guilty, namely, our Saviour in the place of sinners.

Ans. Though our Saviour was personally innocent, yet
he was, with his own consent, and by his Father's impu-
tation, guilty. And, hence, he is said, to be " made sin
for us;" he willingly became the sinner's surety, and so
assumed their guilt, in order to satisfy for it, and save
them from ruin ; and to a willing person, who had a right
to dispose of his own life, especially seeing so valuable an
end was answered by it, as the salvation of sinners, no
injury was done by his Father imputing him to death,

2d. It is objected that God sometimes punishes the sins
of the parents in their children. Ex. xx. 5.

Ans. God never punishes the sins of the parents in inno-
cent children. As to the sin of Adam, he being the federal
head, or covenant representative of his whole oiFspring,
they sinned in him. " But they, like Adam, (as the word
should be rendered,) have transgressed the covenant."
Hos. vi. 7. " Wherefore as by one man sin entered into the
world, and death by sin, and so death passed upon all
men, for that all have sinned" {i. e. in Adam). Rom. v.
12. And as to the sins of private parents, they are
not punished in children unless they be prepense to them
or imitate them.

3d. It is objected that God is a respecter of persons in
the affair of predestination, by dispensing unequal things
to those that were in an equal state, choosing one and
rejecting another, without any reason but his own plea-
sure.

THE JUSTICE OFGOD. 25

Ans. To respect persons is when, in matters of judg-
ment, equal things according to law and right are due to
several persons, and yet we dispense unequal ; but this is
not the case with the Almighty. "Who hath given to
him," saith the Apostle, " and it shall be repaid ? for of him
are all things." Rom. xi. 36. As to God's grace, he
owes it to no creature as such. He is Lord of his own
treasures, and may do with his own what he pleases. Rom.
ix. 18, 21. And, therefore, such as favour the objection,
do but reply against God, as the Apostle there observes.
Predestination is but an immanent act of God, which pro-
duces nothing without himself, and, consequently, dispenses
neither good nor evil, though it be the pattern according
to which his providence dispenses all things in time. But
if we consider God's providence which dispenses salvation
and damnation, that does not confer unequal things upon
those that are equal; but it confers unequal things upon
those that are unequal, viz : believers and unbelievers ;
for Christ's sake, salvation to the former, and for sin's
sake, damnation to the latter. If a prince of a number of
rebels, who all, according to law, deserve death, pm-poses
and passes an act of pardon upon some to show his cle-
mency, and lets the law take place upon others to show
his justice, where is the wrong ? And that is the case ;
for God in his purposes looked upon men as fallen, and
meriting his displeasure ; he might have left the whole
race to perish for their sins with the devils, who after their
fall had never an offer of mercy. And because Jehovah
has chosen some, when he might have condemned all,
shall our eye be evil because God is good?

26 THE JUSTICE OF GOD.

4tli. It is objected, that God suffers the wicked to pros-
per, and the pious to be afflicted and oppressed.

Ans. This world is a time of probation, and not of
recompense. The scales will turn at the conclusion of
this short scene, this transient drama. Besides, the mis-
eries of God's people are necessary physic to cure their
maladies, to which end they are sanctified by the Spirit of
God. Rom. viii. 29. They are also at times sweetened
with the love of Christ, and shall soon expire, and then
an everlasting salvation shall commence ; whereas, on the
contrary, the abused prosperity of the wicked tends but to
secure and increase their destruction. But it is time to
proceed to the improvement. And

1st. This subject speaks terror to all ungodly and
Christless sinners of every kind. How deplorable is their
case, "who must drink of the wine of the wrath of the
Almighty, which is poured out without mixture into the
cup of his indignation!" 0 ! let the secure and impeni-
tent transgressor think on the following particulars:

1. That God, upon the account of his justice and judg-
ments, is called the "great and dreadful God." Dan. ix.
4. Likewise, "mighty and terrible." Deut. vii. 22.
"With God," saith Job, "is terrible majesty." Job
xxxvii. 22. 2. That the wages of every sin is death, and
that you have been guilty of a prodigious multitude,
attended with awful aggravations: sins against light and
love, against law and gospel, mercy and judgments ; your
iniquities, for number, rival the stars, and for aggrava-
tion, are red as crimson. And, 3. That the justice of

THE JUSTICE OF GOD. 27

God will not, can not pass by one of them, except ye re-
pent, but will surely proportion pains equal to all their
number and heinousness. For, as has been observed, it
is impartial, universal, inexorable. And now, seeing
every imagination of the thoughts of your hearts has
been, since your birth until now, only evil continually, and
all your words and actions evil ; for a corrupt tree cannot
bring forth good fruit, neither can he that is in the flesh
please God, how dreadful must that wrath be which is
proportioned to them all !

Surely it is, 1st, Incomprehensible wrath ; the most
fearful imagination cannot fully represent it by its most
gloomy ideas. " Who knoweth the power of thine anger ?
even according to thy fear, so is thy wrath." Ps. xc. 11.
2d. It is unavoidable wrath. If we take the morning
wings and flee to the uttermost ends of the earth, lo, there
God's all-seeing eye will discern us, and his righteous arm
arrest us. If we ascend to the top of Carmel, or descend
into the deeps of the ocean, or seek to conceal ourselves
with the curtain of obscurity, darkness and retirement,
even there our persons and purposes will be open to the
all-penetrating eye of God. " For the darkness is as the
light to him, and the night shines as the day." Sinners, ye
cannot escape by policy, for God is infinite in wisdom ;
nor by power, for he is infinite in strength, as Job observes,
" He is wise in heart, and mighty in strength, who hath
hardened himself against God and prospered ? Job ix. 4.
Nor can ye escape by flight, for Jehovah is omnipresent.
3d. It is eternal wrath (Matt. xxv. 46.) ; it will continue

28 THE JUSTICE OF GOD.

as long as God endures ; never, never, never shall it know
a period. 0 ! this gives it a dreadful and heart-rending
accent ! And, 4th, It is intolerable wrath. If the Re-
deemer, who was personally innocent and supported by
the Godhead, cried so dolorously under this wrath, how
can your hands be strong, or your hearts endure, when a
jealous God deals with you, and pours out the vials of his
unmixed wrath upon you, who are full of real and crimson
guilt, and shall have none to succour you ? And do you
think that that just God, who spared not his own beloved
Son, when he but stood in sinners' place, but smote him
dead by the sword of his justice, and made all the waves of
his almighty vengeance beat upon him, and roll over him,
will spare you who are covered all over with real and
scarlet guilt ? No, friends, " be not deceived, God is not
mocked ; for whatsoever a man soweth that shall he also
reap." He that sows to the flesh, shall of the flesh reap
corruption. The intolerableness of the divine wrath,
anger and hatred, as well as its terribleness, is represented
in Scripture by a variety of bold and dreadful images of
thought. I shall mention a few of them, and in the name
of the great God charge the ungodly to think upon them :
" For a fire is kindled in my anger, and shall burn to the
lowest hell, and shall consume the earth with her increase,
and set on fire the foundations of the mountains. I will
drop mischiefs upon them. I will spend my arrows upon
them." Deut. xxxii. 22, 23. "Which removeth the
mountains and they know it not ; which overturneth them
in his anger ; which shaketh the earth out of her place,

THEJUSTICEOFGOD. 29

and the pillars thereof tremble ; which commandeth the
sun and it riseth not, and sealeth up the stars." Job ix.
5, 6, 7. " Upon the wicked he shall rain snares, fire and
brimstone, and a horrible tempest ; this shall be the
portion of their cup." Ps. xi. 6. Elsewhere Jehovah
threatens to wound the hairy scalp of the wicked, and
tear them in pieces when there shall be none to deliver
them. Hos. v. 14. That he will be to them as a lion
and as a leopard, and meet them as a bear bereaved of
her whelps, devour them like a lion and rend the caul of
their hearts. Hos. xiii. 8. And with what magnificence
and grandeur of diction does the prophet Nahum speak
upon this solemn subject : " God is jealous, and the Lord
revengeth ; the Lord revengeth, and is furious. The Lord
will take vengeance on his adversaries, and he reserveth
wrath for his enemies. The Lord is slow to anger, and
great in power, and will not at all acquit the wicked : the
Lord hath his way in the whirlwind and in the storm, and the
clouds are the dust of his feet. He rebuketh the sea, and
maketh it dry, and drieth up all the rivers : Bashan lan-
guisheth, and Carmel, and the flower of Lebanon languish-
eth. The mountains quake at him, and the hills melt,
and the earth is burned at his presence, yea, the world,
and all that dwell therein. Who can stand before his in-
dio-nation? and who can abide in the fierceness of his
anger ? His fury is poured out like fire, and the rocks
are thrown down by him." Nahum i. 2 — 7.

Now as the consideration of God's justice and wrath
ministers terror to all the ungodly in general, so especially

30 THEJUSTICEOFGOD.

and particularly to these following, viz : 1. Epicures, who
indulge a sensual security, and put the evil day far from
them. Surely such treasure up to themselves wrath against
the day of wrath, and the revelation of the righteous judg-
ment of God. Surely the day of the Lord will be to them,
as the prophet expresseth it, "cruel with wrath and fierce
anger." Isa. xiii. 9. And, 2d. All unjust persons who are
guilty of fraud in contracts, and dealings with men, or
respecting of persons in judgment. "Woe to him that
buildeth his house by unrighteousness, and his chambers by
wrong." Jer. xxii. 13. Ps. Ixxxii. 2, 5. 3d. All hypo-
crites, such as are unjust to God and their own souls, who
cover their inward injustice with an outward show of piety.
Such are an abomination to God, and may expect to be cut
asunder by the sword of divine justice. Matt. xxiv. 50, 51.
4th. All murmurers, who call in question the justice of God
in his judgments, and kick with the heel against the Most
High, under frowns of providence. For this, the whole
congregation of Israel fell in the wilderness, and never
saw Canaan, two excepted. Num. xiv. 27 — 30. Now
the use I would advise poor graceless sinners, of every age
and order, to make of the justice of God, is to be excited
by it to fly to Christ for security and defence. " He is a
hiding place from the wind, and a covert from the storm."
Isa. xxxii. 2. 1st. He was made sin for us, that we might be
made the righteousness of God in him. In Him God the
Father has declared his righteousness (Rom. iii. 25) ; and
Him he is willing to make righteousness to such as accept
of him. 1 Cor. i. 30. Well, seeing divine justice must

THEJUSTICEOFGOD. 31

be satisfied for the wrong done by our offences, either by
us, or a surety in our place, or else we must perish
eternally : then, seeing we oui'selves cannot satisfy, because
we are poor, imperfect and finite creatures, let us hasten
to Christ and receive liim by faith, as the gospel offers him,
that so we may be justified by faith, and securely rest on
and rejoice in that Jesus, who has fulfilled the righteous-
ness of the law for his people. Rom. viii. 3. But, 2d.
This subject speaks comfort to all believers in every one
of their troubles ; for from this they may see that they
are afflicted less than their iniquities deserve, that a
Father's love is the spring of them, who chastens them
lest they should be condemned with the world. And
particularly we may draw comfort from this subject, under
calumnies and ■\vrongs, when we think that we have a wit-
ness in heaven, a just Judge there, who will uphold us in a
good cause, and reward us according to our righteousness,
and make it sooner or later to "shine forth as the light,
and our judgment as the noonday." Ps. xxxvii. 6. Yea,
in troubles of conscience God's justice yields support,
when we consider that it was once satisfied by our Lord,
and that it is contrary to its nature to requLre a double
satisfaction. Hence is the Apostle's query, "Who is he
that condemneth ? it is Christ that died." Rom. viii. 34.

But there are these following duties, which, from the
consideration of divine justice, we should be exhorted to
perform, viz : 1st. That we beware of depending upon our
own righteousness, upon the one hand, with the Pharisee
(Luke xviii. 11) ; and of the neglect of duty, on the other,

82 THEJUSTICEOFGOD.

with the sluggard whose hands refuse to labour: "for
without holiness no man shall see the Lord." Heh. xii.
14. 2d. Let us walk with humble reverence and child-
like fear before the righteous God, as with a consuming
fire, avoiding every appearance of evil, and continually,
in all our religious services, eyeing Jesus the Mediator and
Intercessor, who alone is able to cover their defects, and
render them acceptable to his Father by his abundant
righteousness ; in whom alone we are complete, and safe
from every impending storm. For when in him, the
flaming sword of divine justice, which before kept us out
of paradise, guards and assists our entrance into it. And,
3d. Let us glorify God on account of his justice of every
kind, whether essential, declarative, judicatory, legislative,
remunerative, or vindictive ; for transcendent beauty shines
therein. Let us say with the Psalmist, "Justice and
judgment are the habitation of thy throne." Ps. Ixxxix.
24. And with Paul, " 0 the depth of the riches of the
wisdom and knowledge of God ! his judgments are un-
searchable, and his ways past finding out." Rom. xi. 33.
Such is the strictness of divine justice in all his proceed-
ings, that it is compared to mountains, and to the abyss.
" Thy righteousness is as the great mountains, thy judg-
ments are a great deep." Ps. xxxvi. 6. And let us join
with the inhabitants of heaven in celebrating the justice of
God. " And after these things I heard a great voice
of much people, in heaven, saying, Hallelujah, salvation,
and glory, and honour, and power, unto the Lord our God,
for true and righteous are his judgments." Rev. xix. 1, 2.

THEJUSTICEOFGOD. 33

In fine, let us labour to imitate the justice and righteous-
nesB of God, by seeking the righteousness of Christ to our
justification, in the manner before expressed ; also by
seeking the inherent righteousness, which it pleased God
at first to implant in our natures by creation (Ecc. vii. 29),
which we have lost by sin. I say, let us fervently and
frequently cry to God by humble supplications, in the
name of Christ, that he would be pleased to implant or
infuse into our souls, by regeneration, the habits or
principles of that righteousness ; and, having the same im-
planted, let us exercise them in our whole practice. 1.
Towards God, by rendering him his due, viz: om-selves,
and all that honour, love, trust, and service which he re-
quires in his word. And 2. Towards our neighbour, in
all matters of government, judgment, and commerce,
ruling without oppression, judging without respect of per-
sons, and dealing without fraud, falsehood, or imposition.
And 3. Towards ourselves, in a right improvement of the
seasons of mercy, thereby securing our salvation ; and
also in not suJSering ourselves to be wronged in our temporal
interest. A great part of the image of God, and beauty
of religion, consists in justice : and as the blessing of God
rests upon such here, so they shall receive from the just
Judge of heaven and earth a crown of righteousness here-
after, which shall never fade away. That this may be the
happy lot of us all, may God grant, for Christ's sake !
Amen.

SERMON II.

THE DIVINE MERCY.

BY THE REV. GILBERT TENNENT.

"And the Lord passed by before him, and proclaimed, The Lord, tho
Lord God, merciful and gracious, long-suffering. — Exodcs xxxiv. 6.

***** In discoursing upon this divine attribute
of mercy, it will be necessary to speak upon its nature^
kinds, SiXid properties. And

1st. Mercy, in respect of its nature, may be thus
described, viz : That it is the goodness of God extended
to the miserable. Here good and bad angels are excluded :
the good, because they are not miserable, and the bad,
because they are wholly given up to justice. "But God
spared not the angels that sinned, but cast them down to
hell, and delivered them into chains of darkness to be
reserved unto judgment." 2 Pet. ii. 4. Or the mercy of
God may be thus described, viz : That it is that property
jf the Supreme Being whereby he is inclined to succour
his creatures in misery, together with its kind effects upon
them. Here observe, Ist, that the special object of mercy
is the creature in misery, and thus it is distinguished from

(34)

THE DIVINE MERCY. 35

other attributes. Goodness considers its object as indi-
genty and so communicates needed benefits, but mercy
considers its object as miserable^ because of sin ; and
therefore, though an innocent creature be the object of
di\ane goodness and bounty, it is only a fallen and sinning
creature that is the proper object of God's mercy. Grace
is mercy or goodness freely dispensed, and therefore it
considers its object, not only as miserable, but unworthy.
Whereas, long-suffering consists in the suspension of
merited vengeance, and the communication of unmerited
benefits. Thus you may see that all these attributes of
the Deity import the communication of some good to the
creature, and are only distinguished in relation to the
objects upon which they are exercised. Misery is the foil
of mercy, it can have no other object ; hence it is said,
that "his soul was grieved for the misery of Israel."
Judg. X. 16. Undoubtedly the virtue of mercy was in God
from all eternity, but there was no room or occasion for its
displays, till the creature's fatal fall from God, and misery
consequent upon it, proved it an object to be exercised
upon. Man by sin robbed himself of his beauty and
happiness, and exposed himself to all the manifold miseries
of this and the next life ; all which are included in the
sentence of death annexed to the breach of the first cove-
nant. As man by sin had lost all right to happiness, and,
on the contrary, rendered himself liable to all the threats
of the divine law ; so by this he likewise became " al-
together unprofitable," (Rom. iii. 1, 2,) having lost all his
originel power to glorify God by active obedience, and

oQ THE DIVINE MERCY.

thus he had no ground from himself to expect the divine
favour.

2d. Seeing the misery of fallen mankind is twofold, viz :
of sin, and punishment; consequently, the operations of
mercy consist in affording suitable succours under these
maladies. In respect of sin, the mercy of God succours in
the following instances:

1. In reconciling sinners to himself, by the blood of
his only begotten Son. 2 Cor. v. 18. For the purchase
of which reconciliation, the eternal Father gave his beloved
Son to shame, pain and death. John iii. 16. And for
the application thereof, he confers faith upon the elect,
whereby they are enabled to accept and rely upon the
blessed Jesus as Mediator and Reconciler. And

2. By renewing sinners by his Spirit, whereby the
tyranny and dominion of sin is broken, and the people of
God enabled to overcome sin, and triumph over it. " Let
not sin reign in your mortal bodies, that ye should obey
it in the lusts thereof." Rom. vii. 12. "I thank God,
through Jesus Christ our Lord." Rom. vii. 25.

In respect of punishment, divine mercy succours in the
following manner :

1. By bearing with the sinner for a time before judg-
ment is inflicted. "What if God, willing to show his
wrath, and to make his power known, endured with much
long-suffering the vessels of wrath fitted to destruction?"
Rom. ix. 22.

2. By threatening punishments against the impenitent,
in order to reclaim them from their trespasses. God Vrarns

THEDIVINE MERCY. 37

before he wounds, and sends his servants to slay sinners
by his word, before he slays them by his sword.

3. By pointing to a remedy, whereby the impending
stroke of divine justice may be averted. '' At what instant
I shall speak concerning a nation, and concerning a king-
dom to pluck up, and to pull down, and to destroy it ; if
that nation against whom I have pronounced turn from
their evil, I will repent of the evil I thought to do unto
them." Jer. xviii. 7, 8. If sinners repent of the evil of
sin, God will avert the evil of judgment.

4. By inviting, and expostulating with, sinners to
accept of the remedy proposed. " Come now, and let us
reason together ; though your sins be as scarlet, they shall
be as white as snow ; though they be red like crimson,
they shall be as wool." Isa. i. 18. " Thus saith the
Lord, what iniquity have your fathers found in me, that
they are gone far from me, and have walked after vanity
and become vain ?" Jer. ii. 5.

5. By receiving into favour those that comply with the
remedy, how great soever their trespasses have been, by
forgiving their sins, sanctifying and sweetening their sor-
rows, and supporting them under them by his Spirit, love
and power. " Who forgiveth all thine iniquities, who
healeth all thy diseases." Ps. ciii. 3. " And he said unto
me. My grace is sufficient for thee." 2 Cor. xii. 9.
" Blessed be God, even the Father of our Lord Jesus
Christ, the Father of mercies, and the God of all comfort,
who comforteth us in all our tribulation." 2 Cor. i. 3, 4.

And

4

88 THEDIVINE MERCY.

6. When lie begins to inflict deserved judgment, (in
general,) he doth it by degrees, first he sends lighter
calamities, and when those do not reclaim the sinner, he
sends heavier. In the day of God's rough wind, he stays
his east wind. First rods are tried, and if those do not
avail, scorpions may be expected. Jehovah does not all at
once stir up " all his wrath." Ps. Ixxviii. 38. But the

2d proposition was to speak of the hinds of mercy.
Now the mercy of God may be said to be two-fold, viz :
either common or special. Common mercy consists in con-
ferring without distinction upon the children of men, the
outward comforts and conveniences of life, and hence the
Almighty is said to cause his sun to rise upon the evil
and the good, and to send his rain upon the just and the
unjust. Matt. v. 45. But the special mercy of God
consists in conferring upon the elect, such things as do
accompany salvation, and that through Christ, in the
channel of the new covenant. " Blessed be the God and
Father of our Lord Jesus Christ, who hath blessed us with
all spiritual blessings, in heavenly places, in Christ." Eph.
i. 3. But I proceed to the

3d proposition, which was to discourse upon the proper-
ties of divine mercy. And

1. It is eternal. " The mercy of God is from ever-
lasting to everlasting." Ps. ciii. 17. It is repeated
twenty-six times in one psalm, " that his mercy endureth
for ever." Ps. cxxxvi. And this may justly enhance our
esteem of it, and desire after it. Though God may hide

THEDIVINEMERCT. 39

his face for a little moment, yet with everlasting kindness
will he return to his people. And

2. God's mercy is great, and hence God is said to be
"plenteous in mercy." Ps. Ixxxvi. 5. "Rich in mercy."
Eph. ii. 4. And, in Psalm li. 1, we read of the multitude
of his "tender mercies." And in 2 Sam. xxiv. 14, his
mercies are expressly said to be "great." But methinks
the greatness of God's mercy appears especially by con-
sidering these two things, viz : What is the sinner's due,
according to strict justice, and the mitigation thereof which
he enjoys in this world ? Surely " the wages of sin is
death." Rom. vi. 23. Which includes all the miseries of
this present life, as well as the pains of hell hereafter.
Now, therefore, every mitigation of those miseries, every
comfort the sinner enjoys, is mercy ; it is what the sinner
has forfeited a right to ; it is what he deserves not.

3. The mercy of God is incomparable. " They say, if a
man put away his wife, and she go from him and become
another man's, shall he return unto her again ? But thou
hast played the harlot with many lovers, yet return unto
me, saith the Lord." Jer. iii. 1. The merciful God ex-
ceeds his creatures both in giving and forgiving. And

1st. In giving. Our donations are often extorted from
us, but He gives of his own accord, without any incentive
but what is in his own bosom. Isa. Ixv. 1.

We give but small gifts, but He gives the greatest, viz :
Himself, his Son, his Spirit, his kingdom. Job iii. 16.

We give to our friends, but Jehovah confers many dona-
tions on his enemies. Matt. v. 45.

40 THEDIVINEMERCY.

"We are soon weary of giving, but so is not God ; lie is
unwearied in his mercy (to the penitent) ; " he giveth liber-
ally and upbraideth not." James i. 5. And

2d. The merciful God exceeds his creatures in forgiving.

Men are revengeful to those that wrong them, but God
is "merciful and gracious, long suffering," as our text
asserts. How remarkable, to this purpose, are these words
of the prophet, " I will not execute the fierceness of mine
anger, I will not return to destroy Ephraim, for I am God
and not man !" Hos. xi. 9.

Men are difficultly drawn to forgive, and cannot forgive
often ; but God is ready to pardon (Neh. ix. 17) ; and does
multiply pardons.

Sometimes men forgive when it is not in their power to
revenge themselves, but sinners are always under God's
control and within the reach of his arm.

4. The mercy of God is sure and infallible. " Incline
your ear and come unto me, hear and your soul shall live ;
and I will make an everlasting covenant with you, even
the sure mercies of David." Isa. Iv. 3. And hence it is
that the gifts and callings of God are said to be without
repentance, and that the foundation of God stands sure.
The Lord knoweth who are his. God's special mercy to
his people is built upon the sure and invariable foundation
of his purposes and promises, as well as the satisfaction
and intercession of Christ. And

5. God's mercy is free. " In whom also we have ob-
tained an inheritance, being predestinated, according to
the purpose of him, who worketh all things after the coun-

THEDIVINEMERCY. '41

sel of his own will." Eph. i. 11. Albeit the virtue of mercy
belongs to God, in respect of his being, yet the dispensation
of it depends entirely upon God's good pleasure, and hence
the apostle Paul informs us, that " it is not of him that will-
eth, nor of him that runneth, but of God that sheweth
mercy," and that " he hath mercy upon whom he will have
mercy, and whom he will, he hardeneth." Rom. ix. 16, 18.
Now, because when such things as are really or seemingly
contrary are put together, they illustrate each other; it
may not be improper, before I proceed to the improvement
of this subject, to discourse upon the severity of God in
his judgments, which is seemingly opposed to his mercy.
Of this, mention is made in Rom. xi. 22, and in many other
places of scripture; and of this there are many examples
upon sacred record, such as the instance of the fallen
angels, our first parents, the old world, Pharaoh, the
Egyptians, Korali, Dathan, Abiram, Achan, Ananias and
Sapphira, and many others. From which we may gather
that God's judgments, which he exercises by his severity,
are no other than singular punishments, inflicted for
singular offences. The meritorious cause of them is some
aggravated iniquity, the nature of which is often pointed
out by the punishment inflicted, which is not common but
singular. Adonibezek, who had cut off the thumbs and
great toes of threescore and ten kings, was served so him-
self. Judges i. 6, 7. And hence Samuel saith con-
cerning Agag, that " as his sword made women childless,
so his mother should be childless among women." 1 Sam.
XV. 33. Hence the Lord elsewhere threatens that those
4*

42 THEDIVINEMERCT.

who shed the blood of others, should themselves have blood
to drink. Thus you see that the punishment does often
resemble the sin that procured it. Now the judgments of
God are of various kinds, viz : Spiritual or bodily, private
or public. Spiritual judgments are such as these, viz : A
famine of the word. Amos viii. 11, 12. Leanness and
backsliding. Rev. ii. 5. Errors in judgment. " And
for this cause God shall send them strong delusion, that
they should believe a lie." 2 Thess. ii. 10, 11. Corporal
judgments are war, pestilence, famine, drought and the
like. Now the procuring causes of public and epidemical
judgments are such as the following, viz : Ingratitude
against God. Isa. i. 3. Contempt of his word. " Who
gave Jacob for a spoil, and Israel to the robbers ? did not
the Lord, he against whom we have sinned ? for they would
not walk in his ways, neither were they obedient unto his
law." Isa. xlii. 24. Another cause of judgments, is
slighting of the ministers of God. " But they mocked
the messengers of God, and despised his word, and mis-
used his prophets, until the wrath of the Lord arose against
his people, till there was no remedy." 2 Chron. xxxvi. 16.
Besides, pride and idolatry are procuring causes of divine
judgments. " The lofty looks of man shall be humbled,
and the haughtiness of men shall be brought down." Isa.
ii. 11. Jer. ii. 13, 14. Likewise the following evils against
our neighbour, are causes of divine judgments, viz : Op-
pression of the poor. " The Lord will enter into judg-
ment with the ancients of his people, and the princes
thereof ; for ye have eaten up the vineyard, the spoil of the

THEDIVINE MERCY. 4i

poor is In your houses." Isa. iii. 14. 2d. "Wronging the
widow and fatherless. " They judge not the fatherless,
neither does the cause of the widow come before them."
Isa. i. 23. 3d. Cheating the labourer of his hire. " Woe
unto him that buildeth his house by unrighteousness, and
his chambers by wrong, that useth his neighbour's service
without wages, and giveth him not for his work." Jer. xxii.
13. The prophet Hosea mentions a number of causes
together, in the fourth chapter of his book, verses 1, 2.
" Hear the word of the Lord, ye children of Israel, for the
Lord hath a controversy with the inhabitants of the land,
because there is no truth, nor mercy, nor knowledge of
God in the land. By swearing, and lying, and killing,
and stealing, and committing adultery, they break out and
blood toucheth blood, therefore shall the land mourn."
To the aforesaid causes of divine judgments I may add
covetousness and hypocrisy. " Woe unto them that join
house to house — therefore my people are gone into captiv-
ity." Isa. V. 8, 13. " 0 Assyrian, the rod of mine anger
— I will send him against a hypocritical nation." Isa. x. 6.
Here it may be observed, that judgments are not always
sent, except the aforesaid evils become general, and are
attended with impudence, after various warnings. Jer. v.
1. Isa. iii. 9. Ps. xcv. 10, 11. Now the judgments of
God are always just, and sometimes unsearchable and
• wonderful ; for sometimes he not only sends them on the
ungodly, but upon his own people. Yea, as the apostle
Peter observes, " Judgment begins at the house of God."
The Lord threatened his people of old, that them only he

44 TIIEDIVINEMERCY.

had known of all the families of the earth, therefore he
would punish them for their iniquities. Hence David tells
us, that his flesh trembled for fear of God, and that he was
afraid of God's judgments. I may add that the end of
God's punishments is the glory of God's holiness, the con-
version and humiliation of some, and the hardening of
others. Witness the prodigal, Pharaoh, and others. But
it is time to proceed to the improvement of this subject.
And

1st. We should be cautious of abusing God's mercy ; let
us beware that we suck not poison out of that sweet flower.
To take encouragement to go on in sin, because of God's
mercy, is the vilest instance of ingratitude, and justly
exposes to an aggravated condemnation ; abused mercy
turns into enraged fury and vengeance. "If he bless
himself, saying, I shall have peace, though I walk after
the imagination of my heart, to add drunkenness to thirst ;
the Lord will not spare him, but the anger of the Lord
and his jealousy shall smoke against that man, and all the
curses that are written in this book shall lie upon him."
Deut. xxix. 19.

2d. The mercy of God offers encouragement and sup-
port to the people of God, in all their distresses, whether
outward or inward. Are they afilicted with outward straits ?
The merciful God, who is their Shepherd, will not suffer
them to want, but make their bread and water sure. He
that hears and feeds the ravens, will surely hear and help
his children. Have they backslidden from God, and are
they labouring to be sorrowfully sensible thereof? Then

' THEDIVINE MERCY. 45

may tliey encourage themselves in this, that all God's ways
are mercy and truth, and that the mercy of Jehovah
endureth for ever. He will begin and end with mercy,
and such as are under the first convictions of sin may take
encouragement from the mercy of God, which is great
above the heavens, and most freely dispensed upon the
vilest creatures. Mercy considers not what one deserves,
but what he needs. God is more inclined to mercy than
wrath. Justice and judgment is his strange work, but
mercy is his delight. Micah vii. 18. "It is delightful
to the mother," saith Chrysostom, " to have her breasta
drawn ; so it is to God to have the breasts of his mercy
drawn." The Almighty is slow to anger, but ready to
forgive. Ps. Ixxxvi. 5. Let us, therefore, entertain honour-
able thoughts of God's mercy, and trust in it for ever. Ps.
lii. 8. What greater encouragement can there be to believe,
than the mercy of God ? Mercy is one of the most orient
pearls of the crown of God ; he reckons it his glory to be
conferring pardons upon penitent transgressors ; and, there-
fore, he invites poor sinners to come and lay hold on his
mercy. " Whosoever will, let him come and take of the
water of life freely." Rev. xxii. 17. Mercy woos sinners
in the most importunate, moving and condescending strains.
" Ho, every one that thirsteth, come ye to the waters, and
he that hath no money ; come ye, buy and eat : come,
buy wine and milk without money and without price."
Isa. Iv. 1. And what joy does the Almighty express, when
sinners accept of the proposals of his mercy ! when the
prodigal son returned from his wanderings, how much did

46 THEDIVINEMERCY. *

it please the indulgent father, who made a feast to express
his joy on that occasion !

We should be induced to inquire into the state of our
souls, in order to know whether we have an interest in the
special mercy of God or not. For it will be miserable and
ruining to us in the issue, if we content ourselves with com-
mon mercies. Now we may be helped to determine this
important point, by an impartial comparing of ourselves
with the following particulars, viz :

1. Those who have an interest in the special mercy of
God, have been (if of adult age when converted) made
sensible of their misery without it, and their unworthiness
of it, with the prodigal and publican.

2. They have been stirred up to solicitous inquiries,
how they might obtain an interest therein. Acts ii. 37.

3. Such have, deliberately and without reserve, consented
to embrace Christ Jesus (the fountain of mercy) in all his
offices and relations, and resolved to bear his cross and
obey his laws. Job i. 12.

4. And, in consequence hereof, they find the general
bias of their afi'ections going towards God, and an habitual
carefulness to do the things that are pleasing to him. Now,
those who, upon examination, find themselves destitute of
the aforesaid characters, should, in order to obtain mercy,

1. Think seriously of all the kindnesses of heaven towards
them, together with their innumerable sins against those
mercies, and the dangers to which they are thereby exposed.

2. Attend with diligence upon the preached word ; for it
is by the foolishness of preaching that God saves those

THEDIVINEMERCT. 47

that believe. 3. Bewail your sins against the mercies of
God; let the goodness of God lead you to repentance.
4. Try to reform your lives. " Let the wicked forsake his
way, and the ungodly man his thoughts, and let him turn
unto the Lord, for he will have mercy upon him, and to
our God, for he will abundantly pardon." And, 5. Pray
earnestly and frequently to God for mercy, in the name of
Christ, with fear and hope.

And let me exhort those that have obtained the special
mercy of God to walk worthy of it. 1. Praise God for
his mercy in the Psalmist's language : " Bless the Lord,
0 my soul, and all that is, within me bless his holy name."
Ps. ciii. 1. Such as have been monuments of mercy,
should be trumpets of praise.

2. Love God. Mercy is a powerful excitant to this.
" I will love thee, 0 Lord, my strength." Ps. xviii. 1.
Surely that heart is harder than marble and adamant,
which mercy will not melt. " I would hate my own soul,
(saith Austin,) if I did not find it loving God." We should
love God for outward comforts, but much more for special
and enduring mercies.

3. Let us imitate the mercy of God, in showing mercy
to our fellow creatures. God is the Father of mercy,
show yourselves to be his children by being like him. It

'"was a just observation of Ambrose, " that the sum of re-
ligion is to be rich in works of mercy." 0 let the lamp
of our profession be filled with the oil of mercy ! And to
this our dear Lord exhorts us, "Be merciful, as your
Father also is merciful." Matt. vi. 36. But let the

48 THEDIVINEMERCT.

despisers and abusers of mercy, who go on in a course of
any of the evils before mentioned, which procure the judg-
ments of God, be entreated to repent, and reform speedily,
otherwise ye may expect the dreadful effects of divine
severity in some or all of the instances thereof before
expressed. By your ungrateful return for mercies received,
" you treasure up wrath against the day of wrath, and
the revelation of the righteous judgment of God."
Though God be gracious and merciful, slow to wrath, yet
will he by no means clear the guilty.

SERMON III.

THE GRACE OF GOD.

BY THE REV. GILBERT TENNENT.

"And the Lord passed by before him, and proclaimed, The Lord, the
Lord God, merciful and gracious, long-suffering. — Exodus xxxiv. 6.

The next divine attribute that comes now, according to
the order of our text, to be considered, is the grace of
G-od. " The Lord is merciful and gracious."

There is nothing more frequently mentioned in Scrip-
ture, than the grace of God. I shall mention but a few
passages, for if I should take notice of all, I must trans-
cribe a great part of the Bible. " To the praise of the
glory of his grace, wherein he has made us accepted in the
beloved." Eph. i. 6. " He is gracious and full of com-
passion." Ps. cxii. 14. " The grace of our Lord Jesus
Christ, and the love of God, be with you all." 2 Cor. xiii.
14. In speaking upon this subject, I purpose

I. To explain its nature. ,

II. Show its kinds.

III. Mention some considerations, serving to manifest
its sovereignty and glory.

5 (49)

50 THEGRACEOFGOD.

lY. Consider what is really and seemingly opposed
thereto, and then proceed to some improvement.

I. I return to consider the first proposed, which was to
explain the nature of the grace of God. Now, the word
grace signifies something that is free, as was observed in
the preceding sermon, and it is taken two ways, either for
an attribute of God, which is in God, or for the gift of
God, which is from God. In the first sense, the grace of
God signifies his free and sovereign benevolence, by which
he peculiarly favours and doth good to his creatures,
whence God is called gracious, as in our text, i. e. endued
with grace ; as from his goodness he is called good, and
from his justice, just. The gifts of God, which are the
effects of the grace that is in him, are metonymically called
grace, especially such of them as are peculiar and special,
i. e. such as are conferred upon some, rather than
others. Hence, some divines observe, that the word grace
intends either, 1. The grace freely giving (Mat. xi. 26),
which they term {gratiam gratis dantem), or the free
favour of God ; or the grace freely given, which they call
{gratiam gratis datam). And this imports any kind of
benefits which the Almighty confers upon his creatures,
whether good or bad, which makes them not in the least
the more acceptable to God ; or, 3. The grace which makes
acceptable, which they term [gratiam gratum facientem\
viz: all the saving gifts of God, faith, hope, charity, by
which we please him.

Now, the grace of God may be thus described, viz : that
it is a property of the Deity, whereby he is inclined to

THEGRACEOFQOD. 51

dispense undeserved kindnesses upon his creatures freelj,
and in a sovereign way. The dispensations of grace have
no dependence upon any dignity or merit of creatures,
upon whom benefits are conferred (Rom. xi. 6.); but the
whole reason thereof is the good pleasure of God's will,
(Matt. xi. 26,) which respects all creatures, even to the
noblest angels. Whatever any of these enjoy, they have
it of grace ; for who, among all created beings, has first
given to God, " and it shall be recompensed to him again ?"
Rom. xi. 35. In the meantime, these things are more
properly and peculiarly ascribed to grace, which are
different from nature. Nature and grace should not be
confounded: such things as by the kind constitution of
God, belong to every creature, according to their difierent
kinds, are not usually called grace, because, though they be
undue, yet they belong to nature. But to make this more
plain, let us consider

11. The kinds of grace : and here it may be observed,
that grace is three-fold, viz : universal, common, and
saving. And

1. Universal grace is that, whereby Jehovah dispenses
natural things upon all his creatures. And hence he is
called the " Saviour of men." 1 Tim. iv. 10. And is said
to "preserve man and beast." Ps. xxxvi. 6. He causes
his sun to rise upon the fields of the evil and the good,
and sends his rain upon the just and unjust. He gives to
man life, health, strength, and all the supports he enjoys
therein, all which, being undeserved, may be called grace :

52 THEGRACEOFGOD.

but according to the usage of scripture and antiquity, they
seldom and less properly bear that name.

2, Common grace consists in the communication of
moral good things upon men promiscuously, whether they
be good or bad, elect or not elect ; such as natural wisdom
and prudence, and all the train of moral virtues, in which
even some pagans have excelled. And to these we may
add, all outward religious privileges and means of grace;
together with those transient eifects which are sometimes
produced by them upon the unregenerate, such as some
kind of illumination, and stirrings of religious aifections.
In a word, all those common operations of the Holy Spirit
which are not followed by an habitual and saving change,
must be ascribed hereto. Of these mention is made in
Heb. vi. 4 — 6, and also in the parable of the sower:
" But he that received the seed into stony places, the same
is he that heareth the word, and anon with joy receiveth
it ; yet hath he not root in himself, but dureth for a while,
for when tribulation or persecution ariseth because of the
word, by and by he is offended." Matt. xiii. 20, 21. But

3. Savincf grace is that undue or undeserved love of
God, whereby he confers upon the elect only, saving
benefits, of his own mere good pleasure. Here observe

First. That it is love, or the kind inclination or pro-
pension of God's will, to communicate good to his elect.

Secondly. It is undue, undeserved love. The objects of
this love, considered as creatures, can merit no good at
the hand of God. Seeing they have received their all from
him, surely they cannot put the Almighty in their debt,

THEGRACEOFGOD. 53

by giving him what is his own ; and considered as sinners,
who, by their voluntary transgression, have fallen short of
his glory, they deserve his high and dreadful displeasure.

Thirdly. It is distinguishing love, manifested to the
elect in a sovereign way, according to the good pleasure
of God's will. Eph. i. 9. That is given to one which is
denied to another, and only because it is God's pleasure ;
hence is that query of one of Christ's disciples, " Lord,
how is it that thou wilt manifest thyself to us, and not unto
the world?" John xiv. 22. And does not our Lord him-
self thank his eternal Father for the displays of his
sovereignty in this respect ? "I thank thee, 0 Father,
Lord of heaven and earth, because thou hast hid these
things from the wise and prudent, and hast revealed them
unto babes ; even so. Father, for so it seemed good in thy
sight." Matt. xi. 25, 26. It is but a few, a remnant of
the fallen race of mankind, upon whom God is pleased to
vouchsafe, and in whom he is pleased to glorify, his special
grace. Luke xiii. 24. Rom. ix. 2, 7. " Esaias crieth also
concerning Israel, Though the number of the children of
Israel be as the sand of the sea, a remnant shall be saved."

Fourthly. It is efficacious love, which confers saving
benefits ; hence it is called, " the grace of God, which
bringeth salvation." Tit. ii. 11. And the blessings it
vouchsafes, are termed " things that accompany salva-
tion." Heb. vi. 9. And hence the Psalmist prays, "Re-
member me, 0 Lord, with the favour that thou bearest unto
thy people. 0 visit me with thy salvation ; that I may
see the good of thy chosen, that I may rejoice in the glad-
6*

54 THEGRACEOFGOD.

ness of thy nation, that I may glory with thine inherit-
ance." Ps. cvi. 4. And here it may be necessary to ob-
serve particularly, that divine love confers freely upon the
elect, or concerts for them, the following important bene-
fits, viz :

1. Election ; this is free and gracious, without faith or
works foreseen. " Even so then, at this present time also,
there is a remnant according to the election of grace."
Rom. xi. 5. " Having predestinated us, unto the adop-
tion of children, by Jesus Christ, to himself, according to
the good pleasure of his will." Eph. i. 5. " If by grace,
then is it no more of works, otherwise grace is no more
grace, * * and work is no more work." Rom. xi. 6. To the
same effect the apostle elsewhere observes, that "it is not
of him that willeth nor of him that runneth, but of God
that showeth mercy." Rom. ix. 16. It is inconsistent
with the independency and immutability of God, to sup-
pose that anything without him should alter or incline his
will.

2. Redemption is likewise of free grace. The contri-
vance of this scheme of happiness, as well as the sending
of the blessed Son of God to effect it, by his obedience
and sufferings, were marvellous displays of the Father's
pure affection to a miserable world. " Herein is love, not
that we loved God, but that he loved us, and sent his Son
to be the propitiation for our sins." 1 John vi. 10. And
to what else than free grace can we ascribe God the
Father's acceptance of the suretiship of Christ in the sin-
ner's room and place ? Strict justice certainly demands

TIIEGRACEOFGOD. 65

personal satisfaction ; and does not the love of Christ pass
knowledge, in that he who is over all, God blessed for ever,
came into a state of the worst abasement, voluntarily to
save worthless dust from perpetual ruin ? How sweetly
does the Apostle Paul speak to this effect : " For ye know
the grace of our Lord Jesus Christ, that though he was
rich, yet for your sakes he became poor, that ye through his
poverty might be rich!" 2 Cor. viii. 9. Besides, it may
be here observed, that redemption by the satisfaction of
Christ is frequently, in Scripture, restrained to a certain
number, who are called the people of God, the sheep of
Christ, and such as were given him by his Father. Matt.
i. 21. John X. 15 ; xvii. 9.

Albeit the blood of the Son of God be of infinite value,
and, therefore, the satisfaction made by it may, in this
respect, be said to be universal ; yet, inasmuch as it was
neither the design of the Father, nor the Son, that it
should be spent for all, so as to be saved by it, it is, there-
fore, to be referred to singular grace. Moreover,

3. The application of redemption in all its branches, is
of free grace, as may appear by the following induction
of particulars, viz :

Effectual calling is said to be according to God's pur-
pose. Rom. viii. 29.

Faith is called the gift of God. " For by grace are ye
''saved through faith, and that not of yourselves, it is the
gift of God." Eph. ii. 8.

Conversion is not of flesh nor blood, nor of the will of
man, but of God. None of these graces which I have

56 THEGRACEOFGOD.

mentioned, are the fi-uits of free will ; " for we are not
sufficient to think any thing as of ourselves, but our
sufficiency is of God." 2 Cor. iii. 5. No, they are all the
fruits of the Spirit (Gal. v. 22), who produces them not
by moral suasion, like poor creatures, but by an almighty,
creating power, taking away the stony heart, and giving a
heart of flesh. 1 Cor. iii. 5, 6. Ps. li. 10. Ezek. xxxvi.
26, 27. And

Justification, whereby an elect sinner is freed from the
guilt of sin and hath a right to eternal happiness, is of
free grace. " Being justified freely by his grace, through
the redemption that is in Christ Jesus." Rom. iii. 24. It
is entirely without works. "Knowing that a man is not
justified by the works of the law, but by the faith of Jesus
Christ — for by the works of the law shall no flesh be
justified." Gal. ii. 16.

Our adoption, or right, to the important privileges of
children, and joint heirship with Christ, is also of pure
grace. " Having predestinated us unto the adoption of
children, by Jesus Christ, to himself, according to the good
pleasure of his will, to the praise of the glory of his grace,
wherein he hath made us accepted in the beloved." Eph.
i. 5, 6.

Our salvation, in regard to the right thereto, is of grace.
And, hence, eternal life is said to be "the gift of God
through Jesus Christ our Lord." Rom. vi. 23. And, else-
where, we are said expressly to be " saved by grace," Eph.
ii. 8, In the meantime it should be remembered, that
good works are the way to the kingdom, though they

TfiEGRACEOFGOD. 57

be not the cause of our reigning, as Barnard of old
observed, " Though our right to happiness is of grace, as
was before observed, yet the Almighty hath, by his
gracious constitution, so ordered the matter, that good
works are necessary to the possession of it." Matt. xxv.
21, 34, 35. I proceed

III. To mention some considerations serving to mani-
fest the sovereignty and glory of God's grace. And 1.
Methinks the glory of divine grace appears by considering
the author of it, who is a being infinitely and invariably
happy in himself, as well as essentially and eternally
glorious ; and so neither needs the services of creatures,
nor can be benefitted by them. Our goodness extends
not to him, neither is it any gain to the Almighty, that we
are righteous. To acknowledge God's glory, adds no more
to its lustre, than speaking well of the natural sun adds
to its beauty.

It may be here also observed, that Jehovah would have
had millions of angels to celebrate his praise and execute
his pleasure, although he had made his justice triumph in
the ruin of the whole human race, which, certainly, he
might have done. Or, he could have formed innumerable
creatures of a more noble order than any of the creation to
celebrate the glory of his attributes, if it had so pleased
his Majesty: for he is almighty in power, hath the residue
of the Spirit, and can raise up children even out of the
stones to Abraham. But

2. Let us consider the object upon which this divine
grace is conferred, and we shall find

58 THEGRACEOFGOD.

First. That it is man, not angels. Our Saviour took
not on him the nature of angels, but the seed of Abra-
ham ; because he designed to save the one, and to reserve
those that fell of the other, in chains under darkness, unto
the judgment of the great daj. What is man but dust and
ashes ? A worm that is crushed before the moth, altogether
unworthy of the kind notice of the great and glorious God.
How amazing is the distinguishing grace of God in passing
by creatures of a higher order, and fixing his love upon
man !

Secondly. It is sinners upon whom divine grace is con-
ferred. Man, by creation, was but dust, but by sin he is
become polluted dust, and so odious and loathsome, as well
as wretched and miserable. And this doleful state he
has wilfully brought himself into, and wilfully continues
in, against all the remonstrances of conscience, against
all the kind importunities of a condescending God and
Saviour. Man by sin has brought this twofold misery
upon himself: 1. That he deserves no good, and, 2. That
he deserves all evil. How can these deserve good at the
hand of God, whose persons and performances are covered
with deformity and pollution ? Indeed, we deserve not
the least common mercy, how much less, then, can we
merit special benefits ? "I am not worthy of the least
of all the mercies, and of all the truth, thou hast showed
unto thy servant." Gen. xxxii. 10. Men in a state of
nature are unprofitable creatures, they are neither prepared
to receive benefits, nor able to prepare themselves, seeing
they are dead in sins and trespasses. And by their multi-

THEGRACEOPGOD. 59

plied impieties they deserve the divine displeasure, and
provoke him to inflict it. As they are children of wrath
by nature, so they weary the Almighty by continued
iniquities in practice. Eph. ii. 3. Isa. xliii. 24. And

Thirdly. The persons to whom divine grace is given,
are enemies to God, both in their minds and lives. " The
carnal mind is enmity against God, for it is not subject to
the law of God, neither indeed can be." Rom. viii. 7.
Now, enmity imports a high degree of fixed and implaca-
ble spite. 0 dreadful state ! This inward enmity unre-
generate sinners bewray by their rebellion against God in
practice, and cruel confederacies with his declared enemies.
" And you that were sometime alienated, and enemies in
your mind by wicked works, yet now hath he reconciled."
Col. i. 21.

Fourthly. It is generally the poorer and meaner sort
of men, that are favoured with divine grace, while the
rich, honourable, and great are passed by. Many who
make a considerable figure in the world, by the keenness
of their natural and acquired endowments, and by the
splendour of their outward circumstances, are entirely
destitute of special grace, while others, who are poor
and despised, are favoured therewith. This subject
the apostle Paul discourses largely upon. " Not many
mighty, not many noble are called ; but God hath
chosen the foolish things of the world, to confound the
wise, and the weak things of the world, to confound the
things that are mighty; and base things of the world,
and things which are despised, hath God chosen, and things

60 TIIEGRACEOFGOD.

that are not, to bring to nought things that are." 1 Cor.
i. 26—28.

Fifthly. Many of those to whom divine grace is
given were, before conversion, notorious sinners, some
blasphemers, persecutors and injurious. These things the
apostle Paul ascribes to himself ; he shut up many of the
saints in prison, consented to their death, punished them
in every synagogue, compelled them to blaspheme, and
being exceeding mad against them, he persecuted them to
strange cities. Acts xxvi. 10, 11. 1 Tim. i. 13, 15.
Some, before conversion, have been idolators, as the
Ephesians. Some, fornicators, adulterers, effeminate,
abusers of themselves with mankind, thieves, covetous,
drunkards, revilers, extortioners. Such were some of the
Corinthians, and yet they were washed, sanctified, justified.
1 Cor. vi. 9, 11. 0 rich and glorious grace ! How
admirable is the grace of God, in the instance of Manas-
seh's conversion ! who, though a conjurer, a murderer,
and one who despised God, and bid defiance to heaven in
prosperity, yet when, in adversity, he humbled himself and
made supplication to Jehovah, was graciously heard and
accepted. 2 Chron. xxxiii. 9, 12, 13. I shall only add the
famous instance of Mary Magdalene, who was a notorious
sinner. This poor woman loved much, because much was
forgiven her; her heart was so melted with a sense of divine
goodness, that she could wash our Lord's feet with her
tears. Luke vii.

3. The glory of divine grace appears, not only from its
author and object, but also from the season in which it is

THEGRACEOFGOD. Gl

vouchsafed. The Almighty bestows benefits upon his
people, at such seasons when they are most suitable. In
the mount of difficulty and distress the Lord is seen, yea,
he is a very present help in trouble. When sinners have
wearied themselves in the greatness of their way, and
through a series of disappointments are brought to the last
extremity, the blessed God manifests his grace and mercy.
And thus when gracious persons are encircled with
manifold miseries outward and inward, and their sorrowful
hearts are ready to sink into despondency, Avith a long
continued, oppressive weight of woe, from which they can
hardly see any way of deliverance ; when they are desolate
and afflicted, their hearts almost overwhelmed, then Jehovah
sends deliverance ; " and they are as those that dreamed."
Ps. XXV. 16, 17. When the compassionate Jehovah returns
to his people, after their sinful wanderings from him. Oh !
it makes them admire the pure and glorious riches of
divine grace. And truly the Lord teaches his people more
and more of this doctrine, namely, the freeness of his
grace, while they are in the world.

4. The freeness of divine grace appears likewise from
the manner in which divine benefits are conferred; e. g.,
we contribute nothing to the change wrought upon us by
conversion. The natural bias of our wills is against it,
and this reluctance and opposition remains, until it be
overcome by the almighty power of God, who is hence
said to make his people " a willing people in the day of
his power." Ps. ciii. That alteration of dispositions
which is implied in conversion, is not desired by the
6

62 THEGRACEOFGOD.

sinner before it ; though unregenerate sinners desire to be
delivered from misery, yet they do not desire to be
delivered from sin, the cause of it. For that is as their
right eye, and right arm. Well then, seeing those
benefits whereby the soul is sanctified are undeserved, un-
desired, yea, opposed by the unconverted, surely then they
must be freely vouchsafed.

5. The riches of divine grace appear from the nature
of the benefits conferred, which are attended with these two
following properties, viz : freedom from the greatest evils,
and a right to, and possession of, the greatest good. Sin-
ners, while in a state of unregeneracy, are immersed in,
and exposed to, the greatest evils, both moral and penal.
They are under the dominion of sin, and all over tainted
by it ; and by reason thereof, they are exposed to the
curse and wrath of God in this and the next world. They
are in a dungeon of darkness and distress, in a pit in
which there is no water ; bound and shackled with the heavy
curse of God, void of light and beauty, and covered with
the basest deformity. Now the benefits of divine grace
bring the sinner from this depth of woe, loose his
shackles, and release him out of prison. Hereby he is
freed from the guilt of sin, through the righteousness
of Christ imputed to him, and hereby he is freed from the
dominion of it, through the sanctifying influences of the
Holy Spirit ; and as he is thus freed from the greatest
evils by divine grace, so he is thereby entitled to, and
made a possessor of, the greatest good, both physical and
moral, being made a partaker of the divine love, and

THEGRACEOFGOD. 63

beautified with the divine image, viz : holiness. By the
former, he is refreshed, and by the latter adorned. And
as he is under the unerring conduct and almighty protec-
tion of God here, so he is entitled to the perfect enjoyment
of God hereafter ; which is the greatest good, that it is
possible for a creature to receive. I proceed to the

IV. Proposition, which was to consider what is really
and seemingly opposed to the grace of God. Now, the
things that are opposed really are these two, viz : nature
and merit. And, 1. Nature. Hereby we are children
of wrath, "being dead in trespasses and sins." Eph. ii.

1, 3. By nature we have blind minds and stony hearts,
neither discern the things that be of God, nor are willing
to be subject thereto. "The natural man understands
not the things of the Spirit of God, neither can he know
them, because they are spiritually discerned." 1 Cor. ii.
14. "The carnal mind is enmity against God; it is not
subject to the law of God, neither indeed can be." Rom.
viii. 7. Nature, in its present fallen and corrupt state,
fights against the grace of God as long as it can; and,
therefore, that citadel of man's heart must be taken by
storm, if the King of glory takes possession of it. And,

2. The papal doctrine of the merit of works, in the business
of justification, directly opposes the grace of God. For
grace is undue and undeserved love, as was shown before.
" We conclude that a man is justified by faith without the
deeds of the law. If it be of works, it is no more of
grace, otherwise work would be no more work, and grace
would be no more grace." Rom. iii. 28. But to proceed,

64 TIIEGRACEOFGOD.

3. The wrath of God is seemingly opposed to grace. Now,
the wrath of God is no other than his vindictive justice,
or disposition to punish the guilty, which includes three
things :

First. A purpose of punishing the transgressor. " For
the wrath of God is revealed from heaven, against all
ungodliness and unrighteousness of men, who hold the
truth in unrighteousness." Rom. i. 18.

Secondly. It includes the denunciation of the aforesaid
purpose by threatenings. " God is angry with the wicked
every day ; if he turn not, he will whet his sword ; he hath
bent his bow, and made it ready. He hath also prepared
for him the instruments of death ; he ordaineth his arrows
against the persecutors." Ps. vii. 11 — 13.

Thirdly. It includes the execution of the threatenings,
by all kinds of revenge and judgments. "Let no man
deceive you with vain words, for because of these things
cometh the wrath of God upon the children of disobe-
dience" (Eph. V. 6.); that is, fruits and effects of wrath
in diyine judgments. Sin wrongs the Almighty by
insulting his sovereignty and legislative authority, by
contradicting his unspotted holiness, and by slighting
the riches of his goodness. By sin God is wronged, and
robbed of that tribute of honour and service which is due
to him from all created beings, by the strongest claims of
right, viz : creation, preservation, provision ; and some
are under the additional engagement of redeeming love.
It is sin, therefore, that stirs up the divine wrath ; and
because there be various aggravations of sin, therefore.

TIIEGRACEOFGOD. 65

there are various degrees of wratli excited thereby
and proportioned thereto. And hence, the Scriptures,
speaking after the manner of men, make mention of God ^
hot displeasure, fury and rage. Ps. vi. 1. "Therefore,
•will I also deal in fury ; mine eye shall not spare, neither
■will I have pity, and though they cry in mine ears with a
loud voice, yet I will not hear them." Ezek. viii. 18.
"Cast abroad the rage of thy wrath." Job xl. 11. These
expressions do not signify any tumult of passion in God,
for he is incapable of passion, being simple, immutable
and perfect. They serve, therefore, only to represent the
great contrariety of the nature of God to sin, as well as
the more dreadful effects of his wrath upon heinous trans-
gressors. But in the meantime, it may be observed, that
the wrath of God, in every instance of it, is terrible and
irresistible, because it proceeds from an infinite and al-
mighty God. And hence, it is compared to a "burning
fire," and to a whirlwind that sweeps all before it. Zeph. i.
And except repentance intervene, it will be continual and
eternal.

Although the doctrine of free grace has been abused
into licentiousness by some sordid spirits, which the
apostle Paul mentions with great abhorrence, " Shall we
continue in sin that grace may abound ? God forbid,"
(Rom.vi. 1, 2,) yet its design and tendency is to promote
the contrary. And indeed nothing more powerfully incites
an ingenuous mind to holiness than the consideration of
God's free and distinguishing grace. And here it is to be
noted, that though Almighty God gives his grace freely,
6*

66 THEGRACEOFGOD.

• that so no creature should have occasion of boasting: or
glorying in his presence, yet, ordinarily, he vouchsafes it
in the use of appointed means; that so there may be no
umbrage for negligence, but, on the contrary, all that
excitement to duty, which can consist with the divine
sovereignty. These things are excellently represented in
the thirty-sixth chapter of Ezekiel, from the twenty-sixth to
the thirty-seventh verse. Though the Almighty promises
to confer saving benefits, yet he tells them, that for all
these things he will be enquired of by them. But it is time
to offer a word of improvement. And

1. From what has been said we may learn, that all
those doctrines which ascribe any part of our salvation to
our endeavours, as meritorious causes thereof, are very
derogatory to the glory of God, and the design of his
gospel ; which is to magnify the exceeding riches of God's
grace. Eph. i. Such who seek after righteousness, as it
were, by the works of the law, are not like to attain it.
Justification is not to be attained by a dependence upon
our endeavours, we must come to God as beggars, and
ask an alms of free grace, otherwise we shall be re-
jected.

2. We should examine ourselves, whether we are par-
takers of God's special grace, in the instances before men-
tioned, of effectual calling, faith, justification, conversion,
adoption ; have we by these things been brought, to a high
prizing of Christ above all others, to a child-like familiar-
ity with God, to an habitual, holy, humble, heavenly, and
loving temper of mind, and course of behaviour ? If so, let

THEGRACEOFGOD. 67

US rejoice in Christ Jesus in all outward distresses, let us
ever admire the sovereign and distinguishing grace of God,
and give to God the glory of it in heart, speech and
practice.

But such of you as have not found the aforesaid
experiences, rejoice not for joy, as other people, for ye have
gone a whoring from God. Let your laughter be turned
into mourning, and your joy into heaviness. Cry frequent-
ly and earnestly to God for sovereign, saving grace, and
rest in no duties or ordinances short of it.

Is the grace of God free? Then the greatest trans-
gressors should not despair of God's mercy ; though your
iniquities rival the stars for multitude, and in their aggra-
vations are red as crimson and scarlet, yet free grace can
easily blot them out, as a thick cloud, and make them
white as snow. Therefore let sensible sinners be en-
couraged to come to, and believe in, the God of grace, for
where sin has abounded, there grace has much more
abounded. The greater your transgressions are, the
greater glory God will get to his grace in forgiving them.
The Psalmist was aware of this, and therefore pled with
God to pardon his iniquities, because they were exceeding
great.

And methinks the doctrine of free grace should power-
fully induce us to humility, seeing that it is God only who
has made us to differ from others, and that we have nothing
but what we have received. We are his debtors for all
we have in hand or hope. The nature of grace supposes
the object upon whom it is vouchsafed unworthy of it. A

68 THEGRACEOFGOD.

continued, humbling sense of this would as much conduce to
our benefit as ornament.

And, seeing the good God is pleased to heap many
undeserved kindnesses freely upon us, why should we not
imitate his grace by conferring benefits upon our fellow
creatures, without any regard to dignity, or hopes of a
reward from them ? By this we should glorify God, and
convince others that we are his children.

In fine, let me, in the name of the gracious God, my
Lord and Master, earnestly beseech poor sinners of every
order to hasten, as for their lives, to that fountain of
grace that is in Christ. Think not to put the Almighty
in your debt by your doings, for if grace be not free, it is
not grace. Sinners, abuse not the grace of God by delays
and other impieties, or expect his inflamed wrath to avenge
the ingratitude. "Let the wicked man forsake his way,
and the unrighteous man his thoughts, and turn unto God,
and he will have mercy on him, and to our God, for he
will abundantly pardon."

I add no more at present. May the almighty and
gracious God bless his word that has been offered in his
name to our special and enduring benefit! Amen.

SERMON IV.

THE WISDOM OF GOD IN REDEMPTION.

BY THE REV. GILBERT TENNENT.

"But we preach Christ crucified, unto the Jews a stumbling block, and
unto the Greeks foolishness; but unto them which are called, both
Jews and Greeks, Christ the power of God, and the wisdom of God." —
1 Cob. i. 23, 24.

The apostle observes in the preceding verses, with great
beauty and propriety, that, " in the wisdom of God, the
world by wisdom knew not Grod." The gentile sages, by the
mere dint of reason and philosophy, could not form
consistent notions of the Supreme Being, or how to
obtain his favour. A deluge of the most absurd polythe-
ism and gross profaneness overspread the greatest part of
the infidel tribes, before the light of the gospel shone
among them ; no object was so despicable, as not to be
thought worthy of divine honours ; no vice so detestable,
as not only to obtain in common conversation, but even
to be admitted into their religious rites, and most solemn
acts of worship ; yea, to give sanction to the most brutish
and crimson iniquities, they ascribed them to the gods

(69)

70 THEWISDOMOFGOD

they adored, as the learned Arnobius observes, with equal
justice and elegance.

It is true, the corruption was not so universal, but that
some noble souls raised themselves above the common level ;
they bewailed, and contemned the stupidity and credulity
of the multitude, yet their number was small, and the
efficacy of their singular sentiments even upon themselves
but little ; the effect of their discernment was but a state
of perpetual scepticism, a floating in doubtful uncertainty
between all opinions, discarding what was manifestly
wrong, but not fixing their minds in what was good and
right. Yea, in matters of moral good and evil, though
some of the rules they have left us are truly excellent, yet
in many important things they are very deficient ; there
is a deep silence in their writings of the nature and obli-
quity of several vices, such as pride, revenge, and self-
murder ; they are likewise silent about the right principle
of action, love to God ; the right end of action, the glory
of God ; the right mode of action, humility and dependence
upon God, for light, strength and acceptance.

They were also at a loss respecting the gaining the
friendship of the Almighty when offended, the certainty
of a future state, and the strict account they must render
of all their actions, to the sovereign Lord and Judge of
the universe. Are not these things of inexpressible
importance, the very governing principles of a Christian's
conduct V This melancholy ignorance of the pagan mas-
ters was, doubtless, the source of that uncertainty they
bewray in their discourses, and such inconsistency in their

INREDEMPTION. 71

lives, concerning which, one of the greatest and best
judges among them, viz : Tullj, speaks thus, " Do you
think," says he, " that these things [meaning the precepts
of morality] had any influence upon those men, (except only
a very few,) that thought, and wrote, and disputed about
them ? no ; who is there of all the philosophers, whose mind
and manners were conformable to right reason? who ever
made his philosophy the law and rule of his life, and not
a mere boast and show of his wit and parts ? who ob-
served his own instructions, and lived in obedience to his
own precepts? On the contrary, many of them were
slaves to filthy lusts."

Nay, even the things which they themselves knew, they
had not authority enough to inculcate upon men's minds
with such impression as to influence and govern their con-
duct; the truths they proved by a train of speculative
reasonings were destitute of more sensible authority to
enforce them with energy in practice; the precepts they
proposed wanted weight, and evidently appeared to be no
more than the precepts of men. This was, doubtless, the
reason that none of the philosophers were ever able to
work any remarkable change in the minds and lives of
their hearers ; nor does it appear in history that any of
the followers of Socrates were ever so convinced by his
instructions of the excellency of virtue, and the certainty
and value of its final reward, as to be Avilling to lay down
their lives for its sake, as innumerable disciples of the
Lord Jesus Christ have done, with the greatest gladness
and heroic fortitude. The truth is, the philosophers them-

72 T II E W I S D 0 M 0 F « 0 D

selves were seiwiblc of the defect of their own rules in this
particular, and, therefore, confess tliat human nature wan
strangely corrupted, and that this corruption was a diH«;:iHe
whose cause they knew not, and for which they could not
find a sufficient remedy. Ho that the great duties of
religion and virtue were propoHf^d hy tliem aw matters of
speculation, rather than rules of practice: not so much
urged upon men's hearts and live.*-;, ;ih proposed to tlicir
a<lmiration.

This was, apparently, the condition of mankind without
a revelation ; to recover them out of which degeneracy,
into a state suitable to the original excellency of their
nature, a supernatural discovery of their duty was plainly
necessary ; for if, as has been observed, the generality of
the world were so ignorant and corrupt, so overrun with
idolatry and licentiousness; if the best of the philosophers
were not exempt from the general infection, and free from
uncertainty respecting the doctrines they pretended to
advance ; if the points wherein they were certain, they
were not able to prove clearly to vulgar understandings,
and those they were able to prove, they had not sufficient
authority to enforce; in a word, if there was so much
inconsistency io themselves as to give scandal to others,
and so much depravity in others as to make them despair
of reforming them, there was, then, plainly a want of Houm
revelation tt) supply these defects, and U) discover in wliiit
manner, and with what kind of extental service, the blessed
God might be acceptably worshipped ; a revelation to dis-
cover wliat expiation he would be pleased to accept of fur

IN R i: D i: M r T I 0 X 73

sin, by wliioli lii.s lionour is aflVontcd and his autliorlty
opposoil; a rovolation to give intolli«;ont boinijs :ni
assurance of the jrreat motives of religion, the rewards and
punislnnents of a future state. In fine, some partieular
revchition was necessary to make the wliole system of
Christian doctrine clear and obvious to nil capacities, to
add weight and authority to the plainest precepts, and to
furjiisli men with extraordinary assistance to enable them
to overcome the corruptions of their nature : and, indeed,
without the assistance of such a revelation, the wisest of
men were always of opinion that the world eo\dd never be
reformed. "Ye may even give over," says Socrates, '* all
ho])es of amending men's manners for the futm-e, unless
Ciod be pleased to send some other person to instruct you;
for whatsoever is set right, says Plato, in the present ill
state of the world, can only be done by the interpositioa
of God."

This condescending and gracious interposure appears
evidently in the Christian system, the plan (^f salvation
by the Lord Jesus Christ, which, though it be despised by
the ignorant, inconsiderate and prejudiced, is, by tlu^se
that are awakened out of tluMr seeuritv and divinely illu-
minate<l, experienced to be, indfu^l and in truth, a glorious
display of the power of God, and the wisdom of ( uxl : the
latter of which, let us for a little space fix our attention
upon at present.

The blessed God, my brethren, foreseeing man's fall,
and the misery consequent upon it, determined his re-
covery in a way worthy of liimself, and suited to the
7

74 THEWISDOMOFGOD

circumstances of the apostate creature, in wliicli his
wisdom is eminently conspicuous. This will appear by con-
sidering the end that God proposed, and the means he
concerted to compass it. All intelligent agents first pro-
pose an end, and then choose the means that tend to ob-
tain it ; now the more perfect the understanding is, the
more noble is the end it designs, and the more apt the
means it prescribes to acquire it. The end proposed by
the gospel of the Lord Jesus Christ is most excellent, viz :
the glory of God, and the happiness of mankind, or their
restoration to his image and favour.

The glory of God, or the manifestation of his attributes,
by their exercise, to the moral world, was his supreme scope ;
as God is the best of beings, of consequence his glory
must be the best end, and therefore it is but reasonable he
should aim at it in all his works ; and hence he is said to
have made all things for himself, and that of him, and
through him, and to him are all things : seeing he is the
Creator and Lord of all, it is but just and right that he
should be the end of all; nothing can be more natural
than that what was borrowed from him, should be directed
to him or his honour ; " the heavens" are, therefore, said
to " declare the glory of God, and the firmament to show
forth his handy- work:" on this account, the revelation of
the way to future happiness, by the dear, dear Lord Jesus
Christ, is called " the glorious gospel of the blessed God ;"
because it is the clearest manifestation, the richest display
of the transcendent excellency of his adorable attributes,
which was ever given to the children of men : and hence

INREDEMPTION. 75

Jehovah is said to " magnify his word (that is, the word
of his grace) above all his name." The apostle Paul, in
his epistle to the Corinthians, assures us, that the " minis-
tration of righteousness exceeds in glory ;" and that under
this dispensation, " we all with open face beholding, as in
a glass, the glory of the Lord, are changed into the same
image from glory to glory, even as by the Spirit of the
Lord." In the gospel we behold the Lord Jesus Christ,
and the harmonious manifestation of the divine attributes
in the scheme of salvation through him, not under the
dark veil of types, shadows and prophecies, as the Jewish
church, but with open face as in a glass, and are thereby
gradually transformed into his image, through the Holy
Spirit's concurring influence.

To the aforesaid manifestation of the divine attributes,
which the Almighty proposed as his supreme end, we must
add the praise and thanksgiving of reasonable creatures
on account thereof. When intelligent beings acknowledge
the displays of God's excellencies with adoring reverence
and ardent aiFection, they glorify him ; " he that offereth
pi-aise, glorifieth me," saith the Almighty by the Psalmist ;
and this, undoubtedly, the blessed God had likewise in view
as his supreme end.

But the subordinate end in redemption is the restoration
of man ; and this, indeed, is inseparably connected with
the former, as appears from the angels' anthem, " Glory
to God in the highest, on earth peace, good will towards
men." Sin had broken the sacred alliance between God
and man, and exposed man to the divine displeasure, an

76 THEWISDOMOFGOD

inexpressible and incomprehensible misery. Now, wliat is
more becoming the Father of mercies, the God of love,
than to compassionate and relieve the miserable — than to
raise from the depths of ruin many monuments, in which
his kindness and benignity might for ever triumph ? To
compass these truly valuable ends, divine wisdom pro-
jected the aptest means possible, which appears in the fol-
lowing easy light.

The misery of apostate man consists in the depravation
of his whole nature by sin, and in his exposedness to the
divine displeasure on account of it, which was a just and
natural consequent of his crimson apostasy ; and his happi-
ness consisted in his restoring him to his original purity
and fellowship with God, and to the full enjoyment of
him. But the way to effect this, in consistency with the
divine justice, law and government, was a depth which no
human understanding could fathom. That God whose
being is love, should show kindness to the angels, who never
swerved from his statutes, is easy to imagine ; for though
they cannot merit his favour, yet they never incurred his
displeasure by malconduct : and it must needs be natural
to Jehovah to love the image of his purity wherever it
appears.

Nor is it hard to conceive that the Almighty would be
inclined to succour an innocent creature in misery ; for in
this case, there would be nothing to obstruct the free
effluxes of his unexhausted goodness ; but how to save a
creature that is as guilty as miserable, by its own criminal
choice, is a difficulty too hard to be solved by the wisdom

INREDEMPTION. 77

of men or of angels. Heaven itself seemed to be divided
on this occasion ; mercy inclined to save, but justice inter-
posed for satisfaction. Mercy regarded man with respect
to his misery, and its pleas were such as these : Shall the
most excellent creature in the lower world perish, the fault
not behig entirely his — perish for ever without any favour ?
Shall no compassion be shown to miserable mankind, who
in their origmal state were the beauty and crown of all the
numerous ranks of beings in this inferior system? Shall
the malignant enemy forever triumph in the fatal success
of his perfidy, and reduce the whole human race to the
most deplorable and remediless ruin ? On the other hand,
justice, the nature of which is to give to every one his due,
considered man as guilty of a most ungrateful, murderous
and pregnant iniquity, the wages of which, agreeable to
the dictates of reason and the law of God, is death : this
divine attribute remonstrates against showing favour to
the unhappy delinquents, and queries, " Shall not the
Judge of all the earth do right?" All the other attributes
seemed to be attendants on justice.

The wisdom of God enforced its plea ; it being most
indecent, that sin, which demerits the execution, should
procure the abrogation, of the law, which would encourage
the commission of it without fear. The majesty of God
was likewise concerned ; for it was not becoming excellent
greatness and absolute sovereignty, to treat in this humble
manner with inferiors and delinquents, and to oflfer pardon
to presumptuous, ungrateful rebels, before they bow at his
footstool, and make supplication to their judge.
7*

78 TIIEWISDOMOFGOD

The holiness of God confirms and corroborates in-
censed, lesed majesty, and urges justice to execute the
threatening annexed to the violation of the law; for
"Jehovah is of purer eyes than to behold iniquity." As
purity is the essential object of his complacential will,
which he loves immutably wherever it is, so, by the law of
contraries, sin is the eternal object of his hatred, and con-
sequently such as are (with their full consent) under its
habitual rule and government. Because of their connection
with it, he will not, saith Job, take the wicked by the hand,
or at all acquit them, as the prophet Nahum expresses it.
Purity and pollution, by reason of their contrary natures,
cannot mix or coalesce, but must maintain a perpetual jar
and discord, till one or other is destroyed. Further,

The truth of God, being plighted in the covenant of works,
stands engaged to see to the execution of the penalty
denounced in case of trespass ; and if it is not, the matter
so requiring, divine truth fails ; but that is impossible, and
the attribute joins issue in the contest with divine justice,
wisdom, majesty and purity, and requires the execution of
the threatened punishment upon the offender himself; or, if
extraordinarily dispensed with (in this respect), it must be
on such terms as the honour of God's truth may be pre-
served inviolate.

This seeming conflict among the divine attributes, no
created understanding could adjust, and find out a way to
reconcile infinite mercy with inflexible justice ; a way to
satisfy the demands of the one, and grant the requests of
the other. In this exigency divine wisdom interposed, and

I N R E D E M P T I 0 N . 7*

in Its unsearchable depths cherished an expedient, to save
man without any prejudice to the perfections of the Deity,
without any injury to his government over the moral worki,
by constituting a mediator between the guilty creature and
himself, that, by transferring the punishment on the surety,
sin might be punished, and the sinner saved. Here
mercy and justice salute each other, and shine with equal
glory and lustre. The latter i»> fully satisfied, and the
former exceedingly magnifie(? These amiable attributes,
in this mediatorial plan, jo"'/ in friendly harmony, to pro-
mote and secure the penitent and believing sinner's per-
petual happiness. Nor is it unbecoming the majesty of
God, to accept a returning sinner, when a mediator of in-
finite dignity intercedes for him.

The purity of God is not in the least degree disparaged
by his clemency to transgressors, seeing the blessed
Mediator is a principle and pattern of holiness to all that
believe in him, and the truth of God, engaged to issue the
thret^cenings of the broken law, is, by the sufferings of the
siiiner's surety, preserved inviolate. So that all the divine
perfections concur herein, and express, to the eternal
astonishment and delight of men and angels, inexpressible
charms, beauty and magnificence. Here we may see the
glory of the blessed God shining in the face of the venerable
and dear Lord Jesus Christ. Who can fathom the un-
searchable depths of this amazing wisdom ? Who can un-
fold the boundless riches and treasures of this mysterious
prodigy and miracle of mercy — this inexpressible, trans-
cendent, incomprehensible and glorious grace and love ?

80 TUEWISDOMOFGOD

Surely, no understanding, either human or angelical, is
equal to this province ; it is only the same infinite mind
that concerted this illustrious scheme of salvation hy a
Redeemer, that can comprehend it.

The angels, those great ministers that attend the throne
of God, stoop down with the deepest attention, the strong-
est desire, and noblest pleasure, to behold the rich and un-
searchable variety of manifold wisdom and glorious grace
that is herein contained. But though we cannot compre-
hend the depths of redeeming goodness, yet we may appre-
hend so much as to be thereby powerfully influenced to
admiration, love and obedience ; so much as to be thereby
excited to cry out in the apostle's language, " 0 the depths
of the riches, both of the knowledge and wisdom of God !
how unsearchable are his judgments, and his ways past
finding out !" Surely, the "love of Christ passeth know-
ledge." But, more particularly,

The wisdom of God appears eminently in taking occasion
from the sin of our progenitor, to bring a greater tribute
of honour to God, and greater benefit to man, than if he
had never transgressed. Sin naturally tends to God's
dishonour and to the creature's ruin ; but, contrary to its
natural tendency, it is overruled by a wise providence to
be the occasion of the greatest glory to God and good to
man ; so that " out of the eater comes forth meat, and out
of the strong, sweetness;" as a medicine is extracted out
of a poison by the alembic ; or as the black ground in a
picture, though in itself it contaminates, yet when fixed,
with judgment, in its proper place as a shade, heightens

I

INREDEMPTION. 81

the lustre of the brightest colours, and adds to the beauty
of the whole piece.

Dear sirs, the glory of God is more illustriously
apparent, in the recovery of fallen man, than if he had
never sinned. Had Adam persevered inviolably in his duty
and allegiance to his great Creator and Sovereign, he could
only hav^ been the subject of divine goodness, but not in
its highest and most endearing acts, which are to pity and
succour the guilty and miserable. Had he transgressed,
and redemption not have taken place, justice, it is true,
would have been honoured with a solemn sacrifice, a
solemn triumph ; but mercy, that amiable, benign, and
indulgent attribute, would have been veiled with a total
eclipse. But now the wisdom of Jehovah in the redemp-
tion of man appears, by according these attributes, and
making them shine with rival charms. The honour of
Jehovah appears as much in preserving the authority of
his law, by punishing our surety in our room and place, as
by the exercise of his mercy in pardoning the trans-
gressor.

Nor is it less honourable, my brethren, to the divine
wisdom, to restore fallen man with infinite advantaore :
though innocent man was holy, yet sad experience verifies,
that he was mutably so ; but holiness in the redeemed
shall be perpetual, eternal. Adam's stock was in his own
hand, and hence he became a bankrupt ; but ours is in the
hands of an almighty surety, who has undertaken for us,
and will be faithful to his trust. Justice itself being
satisfied becomes our friend, and ascertains our possession

82 THEWISDOMOFGOD

of paradise. I might add, that there are graces to be
acted by us in our fallen state, for which there were no
objects or occasions in innocence : such as compassion to
the miserable, forgiveness of injuries, and patience ; all
which, being emblems of the divine perfections, must, of
consequence, be ornamental to, and perfective of, our im-
mortal souls, in conforming them to the great pattern and
original of beauty and excellency.

Again, the wisdom of God appears in appointing such
a mediator as is suitably qualified to reconcile God to man,
and man to God ; a mediator, that is God and man in
one person, and therefore capable of the affections and
sentiments of both the parties to be reconciled. The
wisdom of the divine constitution in appointing a person
to mediate, who is possessed of the divine and human
natures, appears more particularly from the three offices
he exercises in that character, viz : Prophetical, Priestly,
and Kingly.

Considered as a Prophet, it was necessary that the me-
diator should be God, that he might deliver instructions
with more authority and efficacy ; it is God alone that can
enlighten the mind, convince the conscience, teach, and
change the heart. And it was likewise necessary,
that he should be man, that he might converse with us,
and convey his instructions to us, in such a familiar way,
as we could receive. Such is the weakness of our present
frame, that the majesty of God's appearance occasions a
distressing panic, and, hence, when Israel had seen some
glimpses of God's glory and majesty, at the giving of the

INREDEMPTION. 83

law, they besought the Lord to speak no more to them,
in such a manner, lest they died. And no doubt guilt
increases our dread at the approach of God, and therefore
renders us unfit to attend with due calmness to his
immediate instructions. An instance of this we have
in the prophet, who, when he heard the seraphs shout,
" Holy, holy, holy, is the Lord of hosts, the heavens and
earth are full of the majesty of his glory," lamented in
this mournful language, " Woe is me, I am undone, for
mine eyes have seen the King, the Lord of Hosts." In-
finite purity, attended with awful majesty, so alarms our
fears, as to render us unfit for instruction ; but the Son of
God appearing in our natm-e to make atonement for trans-
gressors, the brightness of his divine majesty being veiled
with the mantle of his humanity is thereby allayed, and
so more accommodated to our present state of weakness.
Hereby we are encouraged to draw near to him, and to
hear with composure his gentle instructions, which drop as
the rain, and distil as the dew upon the tender herb.

Nor was the union of the divine and human natures in
the person of the Mediator less necessary, my brethren,
in respect of his Priestly oflBce. He must be man, that
the sinning nature might suffer, and thereby acquire a
right to the satisfaction made ; for our title to the benefits
of Christ's sufferings depends upon our union to him, which
is not only spiritual by faith, but natural also ; for, as the
apostle observes, " He who sanctifies, and they who are
sanctified, are all one;" i. e., they have communion in the
same nature. Inasmuch as sufiering, according to the

84 THEWISDOMOFGOD

divine declaration, was necessary to atone for sin, of which
the Deity is incapable, it behoved our High Priest to be
man, that he might have a capacity for it ; and that those
sufferings might be of sufficient dignity and value, and the
human nature supported under them, it was as necessary
he should be God.

Nor was it less needful that the Mediator should par-
take of both natures, in order to intercede for us as a
Priest ; that so he might have a sufficient interest in his
Father's affection to prevail in his suit for us, and, at the
same time, be possessed of tender affections towards us.
Being the Son of God, him the Father always hears, and
being the Son of man, he is touched with the feeling of our
infirmities ; we have, therefore, encouragement to come with
boldness to the throne of his grace to obtain mercy, and
find grace to help in time of need.

And is it not also requisite that the Mediator should be
God and man, in regard to his Kingly office ? For unless
he be God, how can he apply the fruits of his death to us,
dispossess the strong man armed, and subdue us to the
obedience of faith ? And if he had not been man, how
could he have led us into the way of universal holiness, by
the influence of his own example, which is, doubtless, an
excellent method to reform mankind ? It is not only
necessary to enact rules of virtue by a kingly authority,
but likewise, by example, to make precepts practicable and
honourable. When brave generals, though of the noblest
lineage, design to animate their armies to heroic achieve-
ments, they voluntarily submit their persons to all the

INREDEMPTION. 85

humble oflfices and hardships of a state of war, courageously
lead their troops into the high places of the field of battle,
and expose their lives to the greatest perils. This our
Lord has done for us ; the Captain of our salvation, the
King of the church, and Lord of the universe, has been
made perfect through sufferings.

Another instance of divine wisdom in the redemption
of man, by the Lord Jesus Christ, is in making the remedy
to have some analogy and proportion to the cause of our
ruin ; i. e., as we fell in the first Adam, considered as our
representative, so we are raised by the second, considered
in the same character : " as by the disobedience of one,
many were made sinners, so by the obedience of one, many
are made righteous." As guilt and death came by the
first, through imputation to all his natural offspring, that
are united to him naturally by existence, so righteousness
and life came by the second Adam, through imputation to
all his spiritual offspring, that are united to him spiritually
by faith.

Moreover, my brethren, divine wisdom is conspicuous
in the manner whereby our redemption is accomplished,
viz : by the humiliation of the Son of God ; by this,
Jehovah, as it were, counterworks the sin of angels and men.
Pride is the malignity of every sin, for, by it, the sinner
sets up his will against God. Now that our dear Re-
deemer might cure the disease we labour under, in its
original source, by the nature of the remedy, he applied to
our arrogance, humility. Man, who is but a worm and
crushed before the moth, was vainly and wickedly guilty
8

TXX VIS^SM tUT €«9

ifc aoit' siftihBi^ iv Ik <

QBB 4M1J LIU- SBEHRE'S' SDEIO

I y R E D E M P T I 0 y . 87

life should spring from death, honour from iomominT,
healing from stripes, blessedness from a cui^e I This is so
contrarv to the usual course of things, that to render it
credible, it was tvpified by manv symbols, and foretold by
many prophets before it came to pass, that, when it came,
it might be esteemed an effect of Grod's eternal counsel,
almighty power, and unsearchable wisdom. Though
Christ crucified be to the Jews a stumbling-block, and
to the Greeks foolishness, yet to those that are called, he
is the power of God, and the wisdom of God. Surely
great is the mystery of godliness, God manifest in the
flesh ; whatever our modem exalters of carnal reason, and
monopolizers of wisdom, mutter to the eontrazy not-
withstanding. These men saT ther are Christians, and ret
with a show of wisdom, and pretext of 6ien«lship to Jesus
Christ, they presume to confront the express testimony of
his inspired apostles : they labour with art and address to
rob his religion of its grand peculiars, and to substitute
polished paganism in its place, and would have us to
believe the iest, the iucr<rle, that there is no material
difference between them. But God forbid ! we have not
80 learned Christ ; while they profess themselves to l»e
wise, they commence fools, they become vain in their
imaginations, and their foolish hearts are darkened ; ^' for
in the wisdom of Gx>d. the world by wisdom knew not God ;
it pleased God by the foolishness of preaching to save
those that believe ;" t. e., the great Sovereign and Lord
of all. who has a right to do with his own as he pleasess
has, of his mere motion, so ordered the matter, that bj the

88 T H E W I S D 0 M OF G 0 D

Wmble preaching of the cross of Christ, or, in other words,
the mediatorial plan of salvation, by the suflferings and
death of the Son of God (which some stumble at, and
reckon inconsistent and foolish), those that believe shall
obtain eternal happiness. Such who reckon the grand
peculiars of the religion of Jesus foolish and absurd,
would act a more candid and consistent part, if they
renounced the name of Christianity altogether, (for what
signifies the name without the thing ?) and openly declared
that they reject the Bible, as a sure and sufficient guide to
heaven, and betake themselves to their Dagons, viz : their
carnal reason, and graceless virtue, — to a dependence on the
former as their supreme and sufficient guide in the matters
of religion, and on the latter as their only Saviour. " My
soul, come not into their secret ; to their assembly, mine
honour, be not thou united." Let Jewish, Grecian, and
British infidels or pagans, (the most inexcusable of all the
rest, who in the midst of light and day grope in Egyptian
darkness,) in the pride and stoutness of their hearts deride
and burlesque the mysterious and humble doctrines of
Christ crucified, as a nonsensical scheme ; yet they never
will be able, by all their art, their eloquence, and sovereign
contempt, to drive those that have experienced a gracious
change (a divine birth) from the foundation of their hope.
No, such have an inward witness, that " Christ crucified is
the wisdom of God, and the power of God ;" and in every
successive period, till time concludes its drama, there will
be such, who shall not be ashamed of the gospel of Christ,
but glory in his cross, as a badge of honour ; for " the

IN REDEMPTION. 89

foundation of God stands sure." Jehovah has graciously
promised, that the gates of hell shall not prevail against
his church, and that no weapon formed against her shall
prosper. But to proceed :

The divine wisdom, my brethren, appears gloriously in
forming the plan of the gospel, in such a manner, as at
once to provide for the comfort of men's souls, and
promote the purity of their manners. And this, indeed,
is an inseparable character of divine doctrines, that they
equally tend to promote God's glory and our benefit.
Thus, as the way to blessedness by a mediator, eflfectually
secures God's honour, so it powerfully incites the sinner's
hope, love and joy, by representing the blessed God as
amiable, benign, and gracious, by providing a complete
satisfaction to injured justice, that thus a way might be
opened for a liberal, consistent and honourable effusion of
divine goodness, in all its innumerable instances, in all its
various and valuable effects, adapted to every changing
scene of life, adapted to every circumstance of the indi-
gent and distressed ; and sufficient to support, relieve,
yea, refresh and content them, in the midst of miseries
and woes ; and under a train and complication of the
greatest calamities, which this Bochim, this state of exile,
affords. These primitive and faithful servants of Christ,
the apostles, though they were by many reckoned deceivers,
yet they were true ; though they had nothing, yet they
possessed all things ; though they were sorrowful, yet they
were always rejoicing. The mediatorial plan shows us how
*' God may be just, and yet the justifier of him that
8*

90 T H E W I S D 0 M 0 F G 0 D

believeth in Jesus," because of his propitiation. This opens
to our view the unspeakable gift of the Son of God, and
assures us of the gift of all things with him, in case we
believe ; in particular, this fixes our final perseverance in
goodness, a crowning mercy, upon the impregnable basis
of the immutable purpose, the almighty power, and faith-
ful promise of God ; upon the sacred suretyship, the com-
plete satisfaction, and perpetual intercession of the Lord
Jesus Christ ; and therefore this gospel scheme of grace
and salvation opens an unfailing spring of joy, and lays
a firm foundation for our hope and trust ; this calms the
guilty, restless mind, and makes it "rejoice in the hope of
the glory of God, with joy unspeakable, and full of glory."

And as the gospel of Christ provides for our solace, so
it incites to universal purity. Do not the sufferings of the
Son of God for sin give us a dreadful representation of
its malignity and danger, seeing nothing less could make
a satisfaction for it, and, therefore, serve to deter us from
it? We may judge of the danger of a disease by the
difficulty of its cure ; nothing less could heal our mortal
malady than the blood of God; and seeing Christ has
expressed such amazing love to us, does not this tend to
beget love in us to him, and to constrain us to a voluntary,
sincere and uniform obedience, from that truly noble
principle ?

Now, if the gospel of Christ be such as has been described,
with what ardour should we celebrate the divine praises
for this revelation, so worthy of God, so suited to the case
of fallen man ? The apostasy of our first parents was so

INREDEMPTION. 91

fatal to US, that nothing less than infinite wisdom could
find out a sufficient remedy. There is no discovery of
this in the works of creation. The heavens and the earth
do, indeed, prove the existence of a Supreme Being, by
pointing to some of his adorable attributes ; but cannot
represent the design of redemption, which has no connection
with the existence of creatures, but hangs altogether upon
the sovereign pleasure of God. The doctrine of the Trinity,
which is the foundation of the mediatorial plan of salva-
tion, cannot be known by the frame of the universe.

Nor can natural reason, by its utmost force, attain to
the knowledge of redeeming grace and love. It is true,
there are some remains of the law of nature in the heart
of man, some common notices (rudera, vestigia) of the
differences between moral good and evil, otherwise the
world would soon disband and turn into the wildest anarchy,
the rudest chaos, and become an Aceldama. Though misery
when felt, excites to look out for a remedy, yet, here
reason is at a loss, at a plunge, and quite non-plussed.
How could the Israelites imagine, that by looking to the
brazen serpent, those that were stung should be healed ?
And how can a poor creature discover, by the mere dint
of his own genius, or light within, the satisfaction of
divine justice by Jesus Christ? No, they cannot, and
hence it is called a "mystery, hid from ages and genera-
tions;" nay, though the human mind had never been cor-
rupted, it could not, by the force of its reasonings, find it
out ; for this the very angels could not discover, till it was
made known to them by the church. By the first coming

92 THEWISDOMOFGOD

of Christ, and the conversion of many to him, the depths
of divine wisdom were unveiled.

The apostle informs us, that the case of the Gentiles was
extremely dangerous : "their understandings were dark-
ened, being alienated from the life of God, through the
ignorance that is in them, because of the blindness of their
hearts." The apostle Paul declares, that the Ephesians
were formerly darkness, i. e. while pagans ; and elsewhere
assures us that " the natural man does not understand the
things of the Spirit of God ;" that they are foolishness to
him, and he cannot know them, because they are spiritu-
ally discerned ; and this was not only the case with the
ruder sort, but of the more polite and learned ; for, as has
been before observed, "the world by wisdom knew not God."
Natural reason cannot inform us whether God will pardon
any transgressors at all, or not, or upon what terms. It is
true, the modern Deists do now trump up a plausible scheme
of natural religion, with design to overset revealed, but are
not so candid as to inform us that they borrowed their
lessons from the Bible ; without the assistance of which,
notwithstanding their pride and pretence to penetration
(or superior acumen), they would speak as darkly, doubting-
ly, and confusedly, as their more ingenious and ingenuous
forefathers, the pagan philosophers, long since.

What a horrid confusion of sentiments, what a rude,
wild, and dark chaos, overwhelmed the pagan world before
Christ's coming, in respect of the most important points
of religion ! Varro declares, that there were, among them,
no less than three hundred different opinions about the

INREDEMPTION. 93

chief good ; nor did they inculcate internal purity, and the
necessity of forgiving injuries ; and the best of them offered
but uncertain conjectures about the immortality of the
soul. A view of their miseries may justly heighten our
value for the mercies we enjoy. While many nations dwell
in darkness, and in the shadow of death, the day-spring
from on high has visited us, and the Sun of righteousness
arisen with healing under his wings upon us. This dis-
tinguishing, important, and unmerited benefit should fire
our souls with love and gratitude, and stir us up to the
most afi"ectionate thanksgiving. It is the prerogative of
God to reveal the secrets of his kingdom to whom he
pleases ; how, then, can we reflect upon the divine good-
ness towards us, without the warmest emotion, the most
admiring, grateful sentiments ? Surely, by nature we are
as blind, corrupt, and perverse as any other nation ; what
are we, then, that God should be so gracious to us ? If
the publication of the law to the people of Israel was
justly reckoned their peculiar treasure, what, then, is the
revelation of the gospel by the Son of God, which alone
discovers our remedy, and of which there is no innate
notice in human natui-e, nor any given otherwise univer-
sally.

Can this principle be easily justified, that there is some-
thing in mankind, which, if attended to, is sufficient to
direct man to salvation without the Scriptures ? It is
no matter what this something be called, whether reason,
conscience, or the light within, seeing the substance inten-
ded is the same. Do not the Scriptures positively declare

94 THEWISDOMOFGOD

that there Is no name given under heaven, by which sal-
vation can be obtained, but the name of Jesus ; that faith
comes by hearing, and hearing by the word of God ; that
we cannot hear without a preacher ; that the heathen are
darkness, without the covenants of promise, without God;
that they perish for lack of vision, and that all the unre-
generate before conviction are blind, dead, possessed with
Satan ; that the light in some is darkness, and that all
men have not faith ? Now, how can the aforesaid principles
agree with those declarations ?

And do not millions of facts (which are stubborn things)
in the pagan world, in the present and past ages, and in
various nations, confirm the aforesaid testimony of Scrip-
ture, that the pagans, whatever pains they take in
their different ways of religion (unless they obtain some
information from the sacred Scriptures), remain ignorant
of the way of salvation by Christ ? If the pagans had this
knowledge, is it reasonable to think that they would be
brought to the profession of what they believe with great
difficulty, in places where this profession is* not attended
with any danger ? And yet this has often been the case,
and is so still ; and why have so many opposed, with great
vehemence, and without any sense of guilt, the profession
of Christianity, (with Saul before his conversion,) if it be
60 universally known as is supposed ? And why do none,
among such vast multitudes, and during so many ages,
give any account of this matter ?

Further, is not one design of the sacred scriptures for
*' doctrine and instruction," " to make the man of God

INREDEMPTION. 95

perfect and thoroughly furnished to every good work ;" now
what need is there of this, if there be sufficient light in
every man to direct him without it ? Is it not absurd to
say, we need more than what is sufficient, or that we need
more than we need ? Is not the Bible, therefore, needless
and superfluous, according to this principle ? And is this
principle safe, that, in its consequences, deprives us of our
Bible ? Pray is not the business of pastors after God's
heart, to feed the people with knowledge and understand-
ing ? And is it not the design of their office to turn sin-
ners from darkness to light ? But what need is there of
this institution at all, what need of any labours to instruct
mankind, if men have sufficient light without it in them-
selves ? Is not preaching at any time or place, on this
plan, an absurdity, a mere farce? And why did the
apostles take so much pains in travelling and preaching ?
Why did they run such risks and endure such hardships ?
Was it to do a superfluous business, to teach people what
they knew already, or might know without their assistance ?
If so, was this prudent in them (seeing they carried on no
business of merchandize, or traffic in their travels to
enrich themselves), or a good argument that they had the
full exercise of their reason ? Pray did they sufier stripes,
imprisonment, or death, like wise men or fools, for doing
what was needless ? Judge ye.

Upon this hypothesis, is it probable that we shall be
duly sensible of the value of our religious privileges,
sincerely thankful for them, tenderly concerned for those
that want them, and use diligence to proselyte them to
Christianity, when we judge that they are unnecessary ?

96 THEWISDOMOFGOD

But to proceed, is not the incomprehensible mystery of
redeeming wisdom and grace, well worthy of our serious
thoughts and study ; seeing it excels all other sciences in
the sublimity of its object, the certainty of its principle,
the efficacy of its influence, and the value of its end ? It
is a doctrine that affects the soul with the highest
admiration of the divine wisdom, love, and grace, and
makes us speak in the Psalmist's language, " How wonder-
ful are thy thoughts to us-ward !" When the Almighty
hereby tui-ns our captivity, we are as those that dream.
This opens before us the grandest theme, that was ever
exposed to mortal eye or ear ; a complication of wonders,
the chief of all the ways of God ; strange that He who
fills heaven and earth, should be confined in a virgin's womb
— that life should die and, being dead, revive — that mercy
should triumph, without infringing on the rights of justice !

The principle of this mysterious doctrine is immutable,
like God, the author and object of it ; whereas, philoso-
phical sciences are frequently shifting ; almost every one,
through pride and excessive self-love, is disposed to despise
and pull down what another, with much labour, builds up.

And how precious and powerful is the influence of this
doctrine upon those that believingly receive it ! While
they behold, as in a glass, the glory of the Lord, they are
transformed into the same image from glory to glory —
this is eternal life, to know God, and Jesus Christ whom
he has sent. 0 ! let us cry earnestly to God, that Christ
crucified may be more and more the wisdom of God, and
the power of God to us ! Amen, amen. Dear Lord
Jesus Christ, say Amen.

SAMUEL BLAIR.

The Ret. Samuel Blair was a native of Ireland, but came early
to this country, and received his education in the Log College, under
Mr. William Tennent, Sen. He must have been among the first
pupils of this institution. After finishing his classical and theolo-
gical studies, Mr. Blair put himself under the care of the New Castle
Presbytery, by which body he was in due time licensed to preach
the gospel. Soon after his licensure, he was settled in the Presby-
terian Congregation at Shrevesbury, in New Jersey, in 1734. He
laboured in this field for five or six years, when he received an
earnest call to settle in New Londonderry, otherwise called Faggs
Manor, in the State of Pennsylvania. Here he instituted a classical
school, similar in its purpose to that of Mr. Tennent, in Nesha-
miny, in which some of the ablest ministers of the Presbyterian
Church received either the whole, or the more substantial parts of
their education.

There are no records extant, from which we can learn any par-
ticulars respecting the fruits of Mr. Blair's labours, at Shrewsbury.
Here he commenced his ministerial work; and, as he was a faithful,
able and zealous preacher of the truth as it is in Jesus, we entertain
no doubt that some of the good seed which he sowed, fell into good
ground, and brought forth fruit.

Under his ministry at New Londonderry, there occurred a very
remarkable revival of religion, of which he wrote a particular nar-
rative.

The congregation at Faggs Manor consisted almost entirely of
emigrants from the north of Ireland ; and had been formed a num-
9 (97)

98 SAMUEL BLAIR.

ber of years, but had never enjoyed the ministry of a stated pastor.
His settlement among them took place in November, 1739; although
he was not installed as their pastor until the month of April, 1740.

Mr. Blair vras one of the most learned and profound, as well as
pious, excellent, and venerable men of his day. His deep and clear
views as a theologian, are sufficiently evident from his treatise on
"Predestination," where this awful and mysterious doctrine is
treated with the hand of a master. As a preacher, Mr. Blair was
very eminent. There was a solemnity in his very appearance,
which struck his hearers with awe, before he opened his mouth.
And his manner of preaching, while it was truly evangelical and
instructive, was exceedingly impressive — he spoke as in the view
of eternity, as in the immediate presence of God.

He contracted the disease of which he died, by exposure in
attending upon a meeting of the Trustees of the College of New
Jersey. His last words, a minute or two before his departure, were,
"The Bridegroom is come, and we shall now have all thingg." And
thus, under a gleam of heaven, he breathed out his last. Though
his life was protracted beyond the age attained by Davies and
Brainerd, yet he may be said to have died young; for, from the in-
scription on his tomb, it appears that he was only thirty-nine years
and twenty one days old, when he was taken away.

TKEATISE

ON THE DOCTRINE OF PREDESTINATION.

BY THE REV. SAMUEL BLAIK.

In order to speak clearly and to advantage upon any
subject, and especially, if it be much controverted in the
world, it is, in the first place, necessary that it be exactly
defined and bounded by its proper limits ; that it be repre-
sented properly, as it is maintained by those who contend
for it, that so both parties may have the same fixed, deter-
minate idea of what they reason about, and speak both
still to the self same thing. Endless are the confusions
and contentions that are introduced into the world, either
for the want of this care in defining and rightly under-
standing the subject in debate, or for want of honesty in
an opponent, when he will not keep close to the very thing,
though he doth understand what it is. It is the readiest

O

way to bring out controversy to a right issue, rightly to
state and represent the case, and then to keep close to it,
as so stated, and not sufier another thing, under the same
name, to be shufiled in in its place, through the course of
the argument. In this way, such objections, as suppose
the case to be different from what it is, are easily answered

(99)

100 TREATISE ON THE

by reducing the objector to the prefixed limits, and so
showing his argument to be nothing to the purpose in
hand. And I think there is nowhere more need of this
care and attention, than about the doctrine of God's Decrees
or Predestination, which is the subject of this small treatise.
I know not any doctrine more furiously opposed, without
being rightly understood, or by being disingenuously and
uncandidly misrepresented. I shall, therefore, first of all,
state the doctrine truly, and then defend and confirm it.

I. As to the true state of the doctrine, it may be taken
up in these two or three propositions :

1. That as God, from everlasting, was pleased in his
own free sovereignty to decree and to determine to create
this world, and to make man in it, a reasonable creature,
in his own image, holy and upright, every way fitted and
impowered for that duty which was due from such a rational
creature to the great God Creator, with full ability to pre-
serve and continue in that happy state of integrity ; and
to enter into a covenant of life with him, wherein all the
human race were to be concerned and engaged ; and, Adam,
their first father, constituted their public head and repre-
sentative ; so that, as he kept or broke the covenant, they
were to enjoy or lose the promised blessings of it ; and as
God infallibly foreknew the fall and transgression of
Adam, as what he had decreed to permit, and so the de-
pravity and ruin of his posterity consequent thereupon,
according to the covenant, with all the actual sins which
every individual should ever be guilty of; so he was like-
wise pleased, of his own mere grace and free favour, to de-

DOCTRINE OF PREDESTINATION. 101

cree and determine to recover and save a number, only
known to himself, of tliat fallen, wretched race, through
the mediation of his own Son's redeeming them, bj
answering the precept and penalty of the broken law for
them ; and through the sanctification of his eternal Spirit
making them fit for, and capable of, glorifying and enjoy-
ing him for ever.

2. That God's determining and appointing to save any
of fallen mankind, or any in particular more than others,
was not upon the foresight of any difference which he fore-
saw they would make among themselves, by the better
improvement of any common helps and advantages, as the
reason of it ; but it was purely of his own sovereign, free,
wise pleasure, and distinguishing grace.

3. The rest of fallen mankind, not thus chosen and or-
dained to eternal life, he was pleased of his sovereign,
wise and righteous pleasure, as a just king and lawgiver,
to determine to leave in their fallen state, and punish them
according to all the sin and disobedience which they should
be guilty of, and chargeable with.

This is, briefly, a just view of the case I am upon ;
which, I hope, with the divine direction and conduct, to
maintain against all the arguments commonly opposed to
the doctrine. I cannot, indeed, expect that this repre-
sentation of it will render it generally acceptable and
agreeable to those who have been long prejudiced against
it ; but that is not the question, whether we would incline
or desire to have it so ; but, whether it be truly and really
80, whether we would desire to have it so, or not. Many
9*

102 TREATISE ON THE

of the laws and commands of God are very contrary to the
will and inclination of depraved sinners ; but they are not
the less truly the commands of God for that. In the defence
of this doctrine, I would first show, that it is a reasonable,
and next, that it is a scriptural doctrine ; and speak to the
arguments which may be urged both for and against it,
from both these topics, of reason and revelation.

II. Those who oppose the doctrine of absolute decrees,
generally bring in a heavy indictment against it, as big
with the most glaring absurdities, inconsistencies, and
contradictions to the very light of reason ; and these,
such as involve in them the grossest impiety, and most
horrid blasphemy against the Divine Majesty : as, that it
is directly contrary to, and necessarily infers the exact
reverse of most of, the glorious perfections and attributes
which reason as well as scripture teaches us to ascribe to
the great God ; that it makes him unjust, and tyrannically
cruel ; some say, I dread to express it, worse than the very
devil; that it makes him the author of sin, chargeable
with most, if not all the guilt of it ; that it makes him a
most gross, hypocritical dissembler, &c. But, sure, it is
not the proper Calvinistic doctrine upon that head, that
these men bring in all these awful and shocking charges
against ; but some horrid composition of their own brain,
which they will palm upon the Calvinists, whether they
will or no : or else, they just resolve to bring a popular
odium upon the doctrine, by such vile, bold, and daring
methods ; to impose upon such as are not well capable to
reason clearly or closely upon such a sublime subject, that

DOCTRINE OF PREDESTINATION. 103

they may abhor the very thoughts of it. I readily own,
that whatsoever notion infers any the least imperfection
in God, is unreasonable, and worse than false. But let
the account I have given of this doctrine, be but duly and
unbiassedly considered ; and then tell me, if there is any
thing so dishonourable to God, or unreasonable in it ; if
there is, in which of the three propositions, or articles, is
it ? Is it in the first, when it is said, that God decreed to
permit Adam's fall ? But you must own that he did per-
mit it : that is, that he did not prevent it, if you own that
Adam did fall ; and consequently, you must own that God
decreed to permit or sufier him to fall ; for it is highly
absurd to say, that he did permit it without determining
to permit it ; that is the same thing as to say that he took
no notice of it at all, till it was done ; that it never once
came under the view of his all-comprehending, all-discern-
inof mind, how Adam would behave himself in such
circumstances as he was in, when he did transgress, if left
merely to his own use of his original powers ; but this is
to deny God's infinite and boundless perfection. Well then,
if he had this view and knowledge of what Adam would
do in such a case, if thus left to himself, that is, that he
would sin ; he determined either to hinder or suffer it, to
prevent or permit it. It is manifest that he did not
determine to prevent it, for if so, it would not have been ;
and his not determining or decreeing to prevent it, when
he infallibly knew it would be if he did not, was decreeing
to permit it. And then, upon this decree to permit the
fall, proceeded God's certain foreknowledge of it, as future.

104 TREATISE ON THE

Moreover, this permissive decree and foreknowledge of
man's transgression and apostasy, plainly appear from
God's having foreordained a Redeemer before the founda-
tion of the world, as according to 1 Pet. i. 18 — 20. And
now, seeing these things are plainly so, viz : that God did
thus determine to permit the fall of man, which, in his
perfect and boundless knowledge, he saw would be, if he
did not hinder it by his immediate, super-added influence ;
and consequently foresaw it, as a thing that would surely
be ; so plain, that he must have a strange art of managing
his reason, who will carefully follow these few steps I have
here taken, and not be constrained to yield his assent ;
then, surely, one would think there was more reverence
and honour due to the great and glorious majesty of God,
than for any poor worms of the dust to bring in their bold
charges against him here, and say, that for these things he
is the author of sin : either in that he created man at all,
or in that he did not prevent his sin, when he could have
done it. Who art thou, 0 man, that repliest against God ?
Surely, it becomes us to entertain more honourable, exalt-
ing thoughts of God, than to give the least way to such a
vile suggestion ; even supposing our poor mole-eyes should
not be able to discern, to our satisfaction, how it could be
otherwise. We may, on the one hand, be clearly assured
of God's permissive decree, and certain foreknowledge of
man's sin ; and, on the other hand, as well assured, that
he is essentially and infinitely holy ; and though we
should not be able to reconcile these together, yet he can ;
and that ought to silence and satisfy us. It does not well

DOCTRINE OF PREDESTINATION. 105

befit US to put ourselves on a par with him ; and think that
he can know nothing but what we must know too. But
yet, I see no need of leaving the case at this issue neither ;
for how unreasonable and ridiculous is this ground of the
charge ! God did not propose and determine to prevent
Adam's sinning, when it was easy to his power to have
prevented it ; well, and what then ? Did not the Lord
give him sufficient power to have prevented it himself?
And was not this enough to free the kind Creator from all
blame in the case? Cannot God make a creature perfect,
and complete in its order and rank, endowed with full
ability and power to preserve its glory unstained, and put
it in a state of probation and trial, without a criminal
charge ? Must he be called to answer at the creature's
bar, for his own miscarriage, and voluntary rebellion, in
such a case ? Indeed, if we maintained that God did not
give Adam sufficient power to preserve his fidelity, and
withstand the temptation ; or that God, by his immediate
energy, overpowered him to a compliance ; then, I confess,
there would be no standing before the argument. But, as
we assert no such thing, nor anything that will afford such
a consequence, how unfair and inexcusable is it, to give
out as if we did ! which is the method of too many, either
ignorantly or wilfully. And let me observe, that the
Arminians, yea, men of all sorts of religions in the world,
are no less obliged to answer this difficulty, than the
Calvinists ; for they must all acknowledge that there is
sin in the world, and that God has permitted it, otherwise
it could not be ; yea, you must acknowledge yourselves to

106 TREATISE ON THE

have been guilty of sins, and such as you might have
avoided. But dare you lift up your face to God, and say
to him, " I have done many evils, even such as I had
power to refrain ; but they are thy sins, and not mine,
because thou didst not keep me from them?" Would not
your own reason confound you with shame, at the thoughts
of such a malapert, senseless speech to God ? As little
reason is there, whatever less, for charging the righteous
God in the case of Adam's transgression.

Or, is it matter of just prejudice against this doctrine,
that mankind are said to have been considered, in the di-
vine decree, as universally fallen in Adam, in consequence
of his breach and violation of the covenant of God, wherein
he was appointed the covenant-head and representative of
his posterity ? But, sure, yourselves must acknowledge
that all mankind did fall in Adam's transgression, if you
profess to believe the holy Scriptures. So long as the
fifth chapter of St. Paul's epistle to the Romans stands in
the Bible, it will be impossible, with any face of modesty,
to deny it ; where we are told, that " by one man sin entered
into the world, and death by sin ; and so death passed
upon all men, for that all have sinned ;" and, that " by the
oflFence of one judgment came upon all men to condemna-
tion." When you say that all mankind are recovered again
out of the condemnation and ruin which the sin of Adam
brought upon them, by Jesus Christ, is it not an acknowl-
edgment that they were at once fallen, and ruined by it?
And inasmuch as yourselves acknowledge it was so, you
must acknowledge it was reasonable and no way incon-

DOCTRINE OF PREDESTINATION. 107

sistent with the perfections of God that it should be so ;
or else you saj, point blank, that God was, at least once,
unrighteous. And now, seeing mankind were fallen in
Adam, which God's glorious perfections will not suffer us
to think was any way unreasonable or unjust in him, it
necessarily follows, that it would have been no way unrea-
sonable or unjust in God, if he had so pleased, to have
left them all in that fallen state, without restoring: anv.
Seeing there was once a plain forfeiture of all rights and
privileges, according to law and justice, it was at the free
pleasure of the great Lawgiver to bestow them again upon
any or not; unless you will say that our recovery by
Christ was not of free and mere grace, but what God was
bound to order and bring about, or else oppose his own
nature, and be unjust ; and so, that herein he did what we
have no reason to thank him for : which to say, is not
only a gross inconsistency in itself, but such an impiety
against God, that few, I believe, would be so bold as to
venture upon it. It is ridiculous to talk of our being re-
deemed by God out of a miserable state, which it was un-
just for him either to suifer us to come into, or yet to leave
us in. There is no need of a mediator and redeemer in
such a case. Then, indeed, Christ is dead in vain ! Thus
far we have made our way clear. Well then, I say again,
if it would have been no way unbecoming God, if he had
so pleased, to have determined to leave all mankind in
that fallen state; no man will say, who duly considers
what he says, that it would have been any way unbecoming
him, had he so pleased, looking upon them in this fallen,

108 TREATISE ON THE

guilty, apostate state, to have made this distinction among
them, in his eternal purpose, which I am defending. And
so the proper doctrine of predestination, in the right notion
of it, must be owned to be entirely reasonable ; and the
very method, for what we know, that God (imless he has
told us to the contrary) was pleased to take.

But, to make all this yet clearer, I would give this far-
ther brief account of the reasonableness of mankind's par-
taking in the sad fruits of Adam's transgression. I would
account for it, from his being set up as their public head
and representative in the first covenant. If this constitu-
tion and appointment of God was reasonable, then all that
was natively consequent upon it, according to the tenor
of it, must be so too. To make it appear that this consti-
tution was every way just and reasonable, let it be con-
sidered, that it was in its own nature adapted and directly
calculated to the great good and advantage of mankind,
securina; to them a confirmed state of innocence and ever-
lasting happiness, upon their first father's continuing
obedient, so long as God saw fit to leave him in a state of
probation and trial ; so that none of them would have been
any more in the danger of a probationary state for them-
selves. Adam was sufficiently impowered to manage this
great trust, endowed with full ability to keep the covenant ;
yea, with as full as any of his offspring would have had,
had they been to pass a time of trial for themselves ; and
his motives to care and watchfulness were as strong as
theirs could have been, having his own eternal interest as
much engaged in the case as theirs ; so that their whole

DOCTRINE OF PREDESTINATION. 109

stock, all their everlasting concerns, were every whit as
safe in his hands, as they would have been in their ovm.
And, seeing their case was, this way, as safe as if it had
been in their own management, and there was a rational
prospect of a glorious, unspeakable advantage by it, though
there was an awful evil on the other hand, in case of diso-
bedience; yet, since the rational hope on the one hand,
was far greater than the danger on the other, it was surely
a reasonable, wise and good plan, and which, I am satis-
fied, we would all have admired and praised the glorious
God for, had our representative fulfilled his part of the
covenant, and we now been enjoying the happy conse-
quences of it. If so, then, how unreasonable and wicked
must it be now to quarrel with the scheme and its glorious
Author on the account of it, because it has eventually
proved, through our trustee's default, to our disadvantage ?
If it would have been just and altogether right had he
obeyed, does his sin and disobedience make it wrong and
unjust? One thing more may be observed here, to free
the subject of all misapprehension, viz: that it is not
imagined that the same degree of punishment is justly
due to Adam's posterity, merely on account of his trans-
gression, which was due to himself for it. Thus far only
is certain in this matter, that beside our being exposed by
it to the various miseries of this life, and death itself, we
lost all right and title to the life and happiness which God
promised in the covenant, and the glorious moral image
of God in our souls, viz : our original righteousness ; so
that, instead of being now naturally holy and upright, we
10

110 TREATISE ON THE

are naturally depraved and sinful ; which is the awful
foundation and spring of our numberless actual trans-
gressions, whereby we deserve an awfully aggravated con-
demnation. I say, persons, for their actual sins, though they
flow from their original corruption as the spring and foun-
tain of them, deserve an awfully aggravated condemnation,
or unspeakably greater than the law denounces only on the
account of Adam's transgression ; inasmuch as that man or
woman cannot be found, of whom it could justly be said,
that they had never been farther guilty of actual sin, than
what was absolutely unavoidable from the original deprav-
ity of their nature. These things may suffice to evince the
reasonableness of the doctrine of all mankind's being fallen
in Adam ; and of their being considered as such, in the
decree and purpose of God concerning their eternal states ;
which, as has been already shown, proves the reasonable-
ness of the doctrine of predestination ; forasmuch as God
might justly have determined, either to save none, or to
save all, or to save only a part, as he pleased.

But farther, if any should yet be unwilling to yield the
reasonableness of mankind's being so disinherited of all
their spiritual and eternal^ privileges ; and their being
liable to such a state of misery, by Adam's sin and
disobedience; whatever temporal calamities they might
in justice and reason be exposed to by it ; I would prove
the reasonableness of the doctrine I am chiefly insisting
upon, from principles which they must unavoidably grant,
if they are not lost to all the common sense of mankind.
You must own, that all mankind, except infac.ts, have

DOCTRINE OF PREDESTINATION. Ill

actually sinned, wlietlier you own it to be the effect of
Adam's sinning or not. "All have sinned, and come
short of the glory of God." That it is so, in fact, is too
notorious to be denied. Yea, you must own that mankind
are naturally inclined to sin, and have a strong bias and
propension that way. These things you must confess,
account for them how you will ; and I am apt to think, the
scripture account, resolving the universal depravity and
sinful propensions of the human nature, into the trans-
gression of our first parent, as the cause, will answer full
as well as any you can give. It will be as satisfactory as
either Plato's pre-existent state in the stars, or the
eternal evil principle of the Manichees; or yet the
imitation and example of Pelagius. However, that man-
kind are so universally guilty of sin, let it come how it
will, is but too manifest. Moreover, you must grant that
they justly deserve punishment for their sin, from the
sovereign Lawgiver of the rational world ; to say otherwise,
is to say that sin is not sin ; sin must be as good as obedience
and duty, if the sinner deserves no worse for it ; which is an
absurdity a little too big to swallow, that takes away all dis-
tinction between moral good and evil, and destroys all the
notions of justice in the world. You must also grant, that
God, from all eternity, certainly foresaw all the sins of all
men, unless you have a God like yourself, who knows now,
what he did not know before, by information from others.
Now lay these things together, and then see, if it does not
follow, by an unavoidable, logical necessity, that God might
justly have decreed, and purposed from everlasting, to pun-

112 TREATISE ON THE

isli tlie sinful, disobedient children of men, and not to save
any of them out of their guilty state. For if God from ever-
lasting foresaw that they would deserve to be thus cast
off and punished, then he might justly determine to deal
so by them ; unless you will say, it was unjust for him to
determine to do what was just to do. And is the justness
of his determining to punish a part of them only, according
to the rules of governing justice, less conceivable, while
he determines to save the rest in a way agreeable to the
glory of his majesty and government, through the media-
tion and redemption of his eternal Son ? Thus you may
see, the denying of original sin does not overthrow the
doctrine of predestination ; all that is gained by it, is a
certainty that all such as die in their infancy, were elected
to eternal life ; but then, they were not chosen in Christ,
a Redeemer, nor are they brought to happiness through
his redemption ; which is a notion that does not chime
very well with the scriptures, which everywhere represent
the atonement of Christ, as the only way of eternal
happiness, to any of the human progeny ; which, I think,
is a farther evident proof of original sin. And thus, I
think, I have sufficiently cleared the first proposition.

2. In the next place, is there anything so horrid in the
second article, viz : that God's decree and purpose, to save
any of the fallen, apostate race, was not founded upon his
foresight of their good works, and diligent endeavours, as
the cause of it ; but was purely owing to his own sovereign
pleasure and grace ? This is a sentiment so far from being
unreasonable, that I think the contrary is plainly so,

DOCTRINE OF PREDESTINATION. 113

absolutely considered, viz : that the imperfect, corrupted,
and altogether selfish endeavours of rebellious, guilty-
creatures, should be of such high price with God, as
necessarily to determine him to save them ; so that he
would be unjust, if he did not thereupon design and
eifectuate their salvation. Is this a notion, either so
very reasonable in itself, or honourable to God ? And yet
this is the principle that must be maintained, if the
doctrine I am defending, be charged with being in itself
unreasonable. To manifest a little the unreasonableness
of such a notion, I would ask, if an entire and perfect
obedience to the law of God, without the least defect,
would be any more than our duty to him, as he is such a
glorious Being, and we his creatures ? If it would not, and
no man in his right wits will say otherwise, then how can
the very imperfect, the every way corrupt, and contempti-
ble obedience, that is performed by guilty sinners, make
it so necessary for God to pardon their past disobedience,
as that he would be unreasonable and unjust, if he did not ?
According to this principle, pardon would not properly be
pardon ; it would not be an act of mere grace, and of rich
mercy, but of just debt. But who is there, that has the
front to demand it, as such, for all the good works that
ever he did ? I believe you would find hard work of it to
bring the notion into practice, and very formally tell the
great God, that " though you had sinned against him, and
contemned his authority ; yet you had done so well since,
that you would not now be beholden to him for pardon,
you claimed it as your due, on the score of his essential
10*

114 TREATISE ON THE

equity, wlilch, he would be unjust, if he refused." It is,
moreover, a notion that entirely supersedes and takes
away all necessity of Christ's atonement and satisfaction.
What need of such a propitiation and ransom, if anything
that guilty sinners could do, could render it unjust in God,
not to save them ? And now, seeing these things are
plainly so, it as plainly and necessarily follows, that it was
no way unreasonable, nor imbecoming any of the divine
perfections, for God to make his own sovereign, absolute
good-will and pleasure, the rule of his determinations, of
dispensing his saving mercies to any fallen, guilty sinners ;
and not their works or endeavours. Yea, I will add, it
is highly presumable from reason itself, and seems to be
its very dictates, that this was actually the way of God's
proceeding in the case ; as what was most suitable to his
independent sovereignty, for the maintaining, and illustra-
tion of his exalted glory ; and to abase the pride of all
flesh, that none should glory in his presence ; but, as it is
written, "he that glorieth, should glory in the Lord alone:"
that his redeemed and saved people should for ever ascribe
the whole glory and praise to his sovereign, free, distin-
guishing grace. This method, in the case, was proceeding
like a God ; as becomes the Supreme Jehovah ; exalts
both his own glory, and the happiness of saved sinners, to
the highest ; while they are ever sensible, that as he might
justly have saved none, so they have nothing to ascribe
to themselves in the matter, why he saved them more than
any others. Hence their hearts beat high with the
tenderest, sweetest resentments of love and wonder, with

DOCTRINE OF PREDESTINATION. 115

the highest ascriptions of glory and praise, to him that
sits upon the throne, and to the Lamb, for ever and ever.
So that, I believe, this doctrine suits best with the
language of heaven, however it be relished on earth. If
•we consider the hateful, horrid, and criminal nature of sin,
what can there be in any sinner to engage to him the love
and favour of a God of infinite holiness and incomprehen-
sible majesty ; in whose sight the heavens are not clean ;
who "charges his angels with folly?" Now, though all
these considerations make it plainly appear, that it is every
way reasonable, yea, most becoming the adorable majesty
of God, that the reason of his appointing any fallen
sinners, in particular, more than others, to eternal life,
should be wholly resolved into his sovereign pleasure ; that
it should be entirely founded in himself, and not at all in
them ; yet I am apprehensive that here lies the main
ground of the quarrel, for though sin had made man
extremely poor, it has not made him humble, but much to
the contrary. The unbroken pride and haughtiness of sin-
ners' hearts will not allow it to be right or equitable at
all, that it should be altogether at the free, sovereign
pleasure of God, whether to save them or not. Unless they
have it in their own hands, they will quarrel with God
himself, although they deserve not so much as the least
ground for hope that ever he will save them. It would
" surely better become such hell-deserving rebels as we, to
be so humbly sensible of our vile iniquities, as to acknow-
ledge God's sovereign right to dispose of us as he sees
fit ; that if he should abandon us to misery for ever, it

116 TREATISE ON THE

would be but just and right, notwithstanding all that ever
we could do ; and if he saves us, it will be an instance of
the most glorious, free, sovereign grace and mercy, which
he might righteously have denied. But these things may
suflBce, here, to show that this part of the doctrine also
stands free of all unreasonable absurdity, and unbecominfr
reflections on God. And if you would have the whole
evidence again in a narrow compass, you may take it thus :
God, the great Creator and Upholder of all things, is the
rightful Lawgiver and moral Governor of the reasonable
world. Considering the infinite, boundless glory and per-
fections of his nature, and his right in and over us, as
his creatures, our obligations of love and duty to him are
inconceivably great and infinite : hence sin and diso-
bedience against such infinite majesty and obligations, is
infinitely evil, deserving the sinner's everlasting rejection
from God, with a superadded positive punishment. All
mankind, through the sin and disobedience of their first
parent, are become destitute of original righteousness, and
all right to the life and happiness promised in the first
covenant ; and all such as are preserved to years in the
world, have sinned actually in their own persons, and that
far beyond what was absolutely unavoidable from their
original depravity ; whence they in justice deserve a far
greater punishment, God had as clear and certain a
knowledge of all this apostasy and sin of mankind, from
all eternity, as after it actually came to pass ; so that in
his decrees concerning them, he considered them as in such
a fallen, guilty state, deserving the execution of his

DOCTKINE OF PREDESTINATION. 117

vindictive justice ; and altogether insufficient to do any-
thing that might in the least satisfy its demands, for the
averting of the stroke. And so, from the whole, it clearly
appears, that God had as absolute, just, and great a
sovereignty over them, to appoint any part of them for
life or death, according to his own pleasure, as the " potter
has over his clay, of the same lump, to make one vessel to
honour, and another to dishonour."

And now, after all these things, what can reasonably be
said against the third and last of the propositions, which
is, that God determined to leave a part of these guilty
sinners, (viz : those whom he did not choose to salvation,)
in their fallen, guilty state, and to execute justice upon
them for their sins? To say that this is unjust, &c., is to
say that justice is injustice, &c. All that I shall farther
observe here upon it, is, how injurious and unfair treat-
ment it is, to give out, as too many who oppose the doc-
trine do, as though we maintained that God doomed men
to everlasting perdition, without any respect to, or con-
sideration had of, their sin ! We say, that the reason why
God chose some and rejected others, that is, these rather
than those, was not because of the greater goodness of the
one part, and greater sinfulness of the other, for all were
"clay from the same lump," without any difference of this
kind among them, amounting to such value, but " because
it so seemed good in his sight." We assert, that none
are doomed to everlasting perdition, but for their sin ; but
then, it is not the reason of the difference that is made
between them and those that are chosen to everlasting
life.

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Now, though what has been already hitherto said, in
explaining and vindicating the doctrine of predestination,
might sufficiently furnish a careful, understanding reader
with satisfactory answers to the objections that are usually
supposed to be deduced from reason against it ; yet, for
the more full satisfaction of all, I shall a little consider
them particularly.

One objection, that makes a mighty noise in the world,
is, that it makes God the author of sin ; but it is as easy
for me to deny this, as for the objector to assert it ; and
asserting is all he can do, if he obliges himself to urge it
against the doctrine, only as I have represented and ex-
plained it in the preceding pages. Let such objectors
show us what part of it is justly liable to such a charge,
and how it contains or infers any such blasphemy. Does
it make God the author of sin, to say, that he decreed to
Buffer Adam to sin, when, in the meantime, we assert that
he gave him sufficient power not to sin ; and only suffered
him, without any compulsion, to abuse his liberty ? How
ridiculous and senseless is such a charge for this ! Such
objectors seem to think, or else to be willing to have it
thought, that we maintain, that God either did not afford
Adam sufficient ability to preserve, or that by his superior
power he forced him to sin ; but let their slander die with
them. Yet, I think, I have met with an author that pre-
tends to prove this vile absurdity, consequent upon the
score of bare permission. This, indeed, would be a rare
art, could he make it do, to free the whole world of the
blame of sin all at once ; for if God cannot so much as

DOCTRINE OF PREDESTINATION. 119

permit sin, without being the author of it himself, then I
think we are pretty clear, and all the devils too. He proves
it by a simile : suppose a man to be standing on the top
of a very high wall, holding a child over it by the arm ;
well, he does not press it down or force it to fall, but only
lets it go, and suffers it to fall (if it will, I suppose) ;
and then the demand is, whether the man was not the
author of that child's fall and death? I think it is no great
difficulty to answer the question. I believe none would
pretend to vindicate such a gross murder ; but then, I
would demand if the cases were any way like one another ?
If this simile is supposed to be parallel to the case it is
brought to illustrate, then our opinion must be, that God
at first so upheld Adam by the hand of his power, as that
it was impossible for him to sin ; and then withdrew his
hand from him, so as that it was impossible for him^ not to
sin ; whereas we assert the direct contrary of both. Before
the simile can be made in any tolerable degree similar to
the case, many other things must be supposed in it ; par-
ticularly, that the child is endowed with such a power as
that it is as easy for it to stand in the air as to fall to the
ground ; that the man has a rightful sovereignty and au-
thority over it, to put it in such a situation, and make it
its indispensable duty to stand where he has put it ; that
it has a clear knowledge of its duty, and warning of its
danger, and the like. These suppositions, I believe, will
pretty much alter the case.

Another objection brought against the doctrine is, that
it makes God chargeable with the most unjust cruelty and

120 TREATISE ON THE

sovereign tyranny ; but I have already sufficiently vindi-
cated it from this awful charge ; unless it be unjust cruelty
to decree justice, which is a contradiction in express terms.
Was it not just in God to make man free, as well as per-
fectly holy and upright — to appoint Adam the covenant
head and representative of his offspring, as it has been
explained — to permit him to act according to his original
freedom and liberty — to permit all men to sin as they do,
and to punish some of them, whom he pleases, for all
the sin they are guilty of ? If these things are all right-
eous and just enough, was it unjust in God to fore-appoint
and determine them ? Would those, who oppose the doc-
trine of predestination, but fairly represent it, and speak
to it still as it is, they would surely be ashamed to offer
such a charge as this against it : and of this themselves
seem to be sensible; and, therefore, they commonly so
manage the objection, as grossly to misrepresent the doc-
trine, as though it contained in it that God, in his eternal
purpose, doomed a number of mankind to destruction with-
out any consideration at all had of their sin, whereby they
would justly deserve it ; or that he purposed, by his irre-
sistible power, to compel them to sin, that so he might
damn them with some colour of justice ; whereas we dis-
claim both the one and the other with the utmost abhor-
rence.

Again, it is objected that this doctrine makes God par-
tial and a respecter of persons, which is justly reputed a
very ill character in men, and, therefore, cannot, in the
least, belong to God. This argument seems to be much

DOCTRINE OF PREDESTINATION. 121

depended on among the more ignorant ; but those who
make so much of it, ought to consider what that respecting
of persons is, which is so criminal in men. It is their
making such a difference between persons, in their temper
and conduct towards them, as is contrary to right and
equity, on account of some accidental things or circum-
stances, wherein they may differ from one another: such
as, nation, worldly dignity, relation, gifts, bribes, or the
like ; and I really own, that partiality and respect of per-
sons, in this sense, is very far from God. " He accepts
not the persons of princes, nor regards the rich more than
the poor." Job xxxiv. 19. He is not only far from doing
injustice to any, but he makes no account at all of the little
differences among them, of nation, worldly state and con-
dition, or the like, as a reason of any of his dealings
towards them ; and it is in this sense that respecting of
persons is always taken in the Scripture, wherever it is
condemned in men, or denied concerning God. And,
sure, the doctrine I am defending is so far from inferring
any such respect of persons in God, that it is, at the first
view, directly contrary to it. Yet, farther, I would ob-
serve, there may be among men a favouring of one more
than another, which you may call respecting of persons, or
if you will, partiality, or by what name you please ; but it
carries no ill idea in it. Such, for instance, as our Lord
speaks of (Matt, xx.), where the lord of the vineyard gave
to some of his labourers an undeserved bounty, while he
gave to others only what justice necessarily required. And

this is brought in by our Lord Jesus himself, for this very
11

122 TREATISE ON THE

case (see ver. 16.), to vindicate God's making sucli a
difference among guilty sinners, against such as make this
objection ; and God's defence here is unanswerable against
all the murmurings of such as he has not chosen to salva-
tion. Friend, I do thee no wrong, whatsoever good
I do to others ; is it not lawful for me to do what I
will with mine own? Is thine eye evil, because I am
good?

It is farther objected, that, according to this doctrine,
it is God's fault, and not theirs, that any perish ; inasmuch
as it was ever impossible for them to be saved, seeing they
were under an irreversible appointment to destruction,
before ever they had a being. But what has been said
already, will easily answer all the difficulty that may seem
to be in this argument, viz : that God appointed them to
be punished only for their sins, whereby they in justice
deserve it. And, surely, their sinning is not any fault in
God ; nor yet his appointing them to deserved punishment
for it ; but seeing all their punishment will be only
according to the demerit of their sin, their whole destruc-
tion will properly be of themselves, and their own fault.
But if any should yet foolishly think, that the mere neces-
sity or infallible certainty of the event would render sinners
free of all the blame of their destruction, because it was
always certain, that so it would be in the end, let them
try any other scheme they please, and see whether they
can rid themselves of the difficulty ; for whatsoever at any
time is, was always infallibly certain to be, whether you
allow a decree concerning it or not ; so that you must

DOCTRINE OF PREDESTINATION. 123

either deny that it is so much as possible for any creature
to perish justly at all, or you must own that the bare cer-
tainty of the event, that they will perish, does not free
them from being the proper blamable causes of their own
perdition ; and its being certain by a divine appointment,
makes them no more clear of the blame, because the
decree only is, to punish them for, and according to, the
demerit of their sins ; which sins, it lays no forcible con-
straint or compulsion upon them, to be guilty of.

Again, it is said, " that if this doctrine be true, then it
follows, that God creates men to damn them." This seems
to be a ready-hand argument, almost in every one's
mouth that denies the doctrine.

Before we speak to any words or propositions, we ought
to understand what is meant by them. Now all the
meaning I can conceive in this sentence, [God creates men
to damn them,] consistent with the propriety of speech, is,
that their damnation is God's end in creating them ; the
final cause and reason of his bringing them into being.
And this imports in it that God loves and delights in the
punishment and misery of creatures, merely as such, and
for its own sake ; which is a thing most blasphemous to
suppose of him. To suppose, that the misery of any
creature, strictly and abstractly in itself, without any
other consideration, is agreeable and pleasing to God ; yea,
so agreeable, that he makes them for this very end that he
may have the pleasure of punishing them ; is, indeed, to
represent him like the very worst of beings. But then I
would ask, Does God's decreeing to punish men for their

124 TREATISE ON THE

sin, as they deserve, for maintaining the dignity of hia
government, and the showing forth of his infinite holiness,
justice, and rightful authority ; does this, I say, bear in
it any such thing, as that he delights barely in the
misery of creatures, so as to create them for the sake of
it ? How irrational is such a consequence ! But if any will
yet insist on it as a just consequence, I desire them to
consider a little how they will free their own scheme of it ;
which is every whit as liable to the charge. Unless they
have stupid ignorance and blasphemous presumption
enough to deny God's infinite understanding and fore-
knowledge of all things, it is just as reasonable to bring
this objection against the Arminians, as the Calvinists;
and say, God creates men to damn them, if he knows
beforehand that he will damn them ; if he foreknew that
they would die impenitent, in unbelief; and thereupon
has decreed their damnation before he has created them.
The truth of the matter is this, God decreed to create all
men for the manifestation of his own glory, which is his
end in all his works ; and looking upon mankind in their
apostasy and sin, he decreed to leave a particular part of
them in that state, and to punish them according to their
sin, for the manifestation of the glory of his sovereignty,
holiness, and justice, and the right and infinite obligations
of his authority, as a lawgiver over his reasonable creatures.
This view of the case gives no ground for the charge
contained in the objection. Though God foresees that
mankind will sin against him, cannot he, notwithstanding,
create them, and determine to punish them, or any part

DOCTRINE OF PREDESTINATION. 125

of them, as their sin deserves, for the illustration of his
glory aforesaid, without being chargeable with creating
them just that he might damn them ? To say so, is the
same thing as to say, that the sin and default of the
creature must bind up God's hands from doing that which
is in itself every way reasonable and right ; and, in short,
to say that right is wrong.

But I presume I have been long enough on the first
method proposed for defending and confirming this doc-
trine ; and that, from what has been said, it sufiiciently
appears, at least, that it is a doctrine free from all unrea-
sonable absurdity in itself, and no way dishonourable to
God ; so that reason has nothing to say, why it may not
be so. And if, in the next place, we find that God's infal-
lible word of truth declares that it is so, this ought to put
a final conclusion to the debate, and fully determine the
controversy. If there is nothing in the doctrine absurd,
or contrary to reason, why it may not be so ; then, when
a passage of Scripture is brought to prove that it is so, we
must not be put ofi" any more with this answer, that "what-
ever the Scripture means, it cannot mean predestination,"
A great asserter of the Arminian doctrine, I think, as good
as owns the reasonableness of the Calvinist doctrine. I
mean Bishop Burnet, when he says, "It is one of the
points wherein all agree, that God might have condemned
every man to have perished for his own sins. " * If God might

* Expos, xxxix. Art., page 167, Fol. This great man manages the
debate with the greatest candour and temper of any I have met with of
the Arminian side ; and yet even he is far from dealing so fairly as he ought,

11*

126 TREATISE ON THE

have condemned all men to perdition for their sins, then,
surely, much more a part of them only. But farther,
reason not only readily allows, that God might have formed
his eternal purposes and decrees, concerning fallen man,
according to this doctrine ; but, if duly attended to, with-
out selfish prejudice, it seems, as has been already hinted,
powerfully to persuade us that so the case really is, as
being most becoming God's independent sovereignty ; and
most expressive of the absolute freeness, and glorious riches
of his grace to those that are saved ; whereby the whole
glory of it is secured to himself, and no ground afforded to
the hell-deserving sinner for anything contrary to those
humble acknowledgements of his own wretchedness, that
well become him ; whereas the contrary doctrine leaves
room to the sinner to trust to something in himself, and
ascribe something to himself, in the matter of his salvation.
It sets too high a value upon the despicable, religious
endeavours of corrupted sinners, when it maintains, that
God is thereby induced to receive the sinner to favour,
notwithstanding all his rebellions ; and by thus repre-
senting the God, whom by disobedience we have contemned
and dishonoured, as so readily and surely reconciled to us
on such terms, it depreciates his injured honours, and

especially when he represents the maintainers of absolute predestination,
as maintaining that the decree lays a compulsory force on the creature
to sin. On this misrepresentation much of his arguing for the Ai-minians
proceeds. He lays hold on the Supralapsarian Scheme for it, and, with-
out suflScient evidence, pretends that the Sublapsarian scheme ultimately
resolves and terminates in the same, as so represented.

DOCTRINE OF PREDESTINATION. 127

takes off from the infinite malignity and due horror of
sin. If sin against God is looked upon as a thing that is
so easily compensated, and the breach occasioned by it, so
readily made up on such low conditions : what mean, un-
worthy conceptions are we likely to entertain of God's in-
finite perfections and adorable attributes, when the contempt
of them by sin is reckoned such a small matter ? But,

2. I proceed, with more express evidence and certainty,
to prove and confirm the doctrine from the divine oracles,
and infallible scriptures of truth. And here I shall first
prove, that God has appointed and chosen some of fallen
mankind to eternal life and salvation ; and that merely of
his own sovereign grace and good pleasure, and not upon
the foresight of any goodness of theirs, whereby they
would distinguish themselves from others, as the reason of
it. Next, I shall prove that the rest of mankind, not
thus chosen to life, God has appointed to leave in their
sins, and to punish them for them, according to their
deserts : and then I shall answer such objections as are
supposed to be in the scriptures against this doctrine, and
give the true meaning of such scripture passages consistent
with it.

The first place of scripture I shall adduce for the proof
of absolute election, is Acts xiii. 48, where, after an
account of the opposition made to the apostles Paul and
Barnabas, at Antioch, and the strong endeavours used by
some, to prejudice the people against the doctrine which
they preached, it is said, that " as many as were ordained
to eternal life believed." The plain sense of these words

128 TREATISE ON THE

is, that notwithstanding all the means used in that place,
to hinder the people from believing the apostles' doctrine,
yet a considerable number did believe ; because God had
ordained them to eternal life, and so gave them faith to
believe, in spite of all the arts of men used with them to
the contrary ; and therefore it was impossible for the
enemies of Christianity to keep them in unbelief. And
this is perfectly agreeable to the sense of our blessed Lord,
when he says, that " false Christs and false prophets
should arise, showing such signs and wonders, that if it were
possible, they would deceive the very elect;" (Matt. xxiv.
24 ;) clearly implying, that God had elected some to
everlasting salvation, and the necessary means of it ; whom
it is therefore utterly impossible for false teachers, with all
their powers, finally to deceive and keep from believing in
the true Redeemer. If any should say, that the reason
why these were ordained to eternal life, and had grace
given them to believe, was, because they were more
righteously disposed, and better than the rest ; this is not
only contrary to the scope of the place, and the mode
of expressing the matter in the text, but we find in the
next verse but one, that there were some of the most
religious that believed not ; we are told that these opposers
stirred up the devout (that is, the religious) and honourable
women, as well as the chief men of the city, to persecute
the apostles ; but they could not have the same influence
upon those whom God had ordained to eternal life ; it was
impossible for them to deceive the elect.

Another very clear, and most express passage to our

DOCTRINE OF PREDESTINATION. 129

purpose, is in Rom. xi. 5 — 7. "Even so then, at this
present time also, there is a remnant, according to the
election of grace. And if by grace, then it is no more of
works ; otherwise grace is no more grace. But if it be of
works, then it is no more grace. What then ? Israel
hath not obtained that which he seeketh for ; but the
election hath obtained it, and the rest were blinded." Here
the apostle observes, that as in the time of the greatest
defection of the people of Israel, in Elijah's days, God
had reserved to himself a remnant of seven thousand;
even so, at that present time, when the greater body of the
Jewish nation had rejected Christ, there was also a
remnant, according to the election of grace, that did
believe. This believing remnant of the Jewish nation,
were those who were elected and chosen out of it, to faith
and salvation : and this election, whereby they were
thus chosen, was an election of grace. Well, you will say,
perhaps, you own all this, that God had elected a remnant
of the Jews to faith in Christ, and salvation by him ; but
then the reason of God's electing them was their good
works ; whereby he foresaw they would render themselves
more worthy of his choice than the rest. But don't you
see, that the apostle expressly bars against such an
imagination, when he says, "It is an election of grace ;
and that if it be of grace, then it is no more of works ; or
else grace is not grace ?" He tells you, that the election
of works, which you contend for, is not the election of
grace, which he asserts : if it be of works, it is no more
grace. An election of works and grace both, is a down-

130 TREATISE ON THE

right inconsistency, if we allow St. Paul to be the judge.
"Israel has not obtained that which he seeketh for."
There were many of Israel who were left to unbelief, that
were seeking for righteousness and life as much as the
others, that were, notwithstanding, sanctified by faith.
Though they were thus equal among themselves, yet there
was an election among them that obtained it, " when the
rest were blinded," that is, left to their own blindness. I
cannot see how the doctrine of absolute election can well
be asserted in more strong, plain, and express terms, than
the apostle uses for it in these verses. It cannot be said,
that all he means by the " election of this remnant," was
only God's purpose of affording them the privilege of the
gospel, and outward means of grace ; for all the rest had
the advantages afforded them, as well as they, according
to the words of our Lord, " Many were called, but few
{i. e. a remnant of them only) were chosen;" (Matt. xx.
16 ;) which manifestly shows, that they were elected to the
saving benefit of those means, in consequence of which,
they actually did obtain it : when the rest, who had the
same advantage of these outward means, and were seeking
for justification and life as well as they, did not obtain it ;
but were left in their blindness and unbelief. To conclude
this argument, the apostle here asserts an election of
some, out of others, to eternal life ; and asserts it to be
an election of grace, in such a full sense, as that it cannot
be of works in any sense. So that you may see here a
flat contradiction between the inspired apostle and the
Arminians. They say, "Election is on the account of

DOCTRINE OF PREDESTINATION. 131

VfOYKS foreseen ;" lie says, " It is not of works, but wholly
of grace." They say, " It may be of works and grace
both;" he says, "It cannot, without destroying the
nature of both."

For another proof, you may look as far back as Rom.
viii. 28 — 30 : — " All things work together for good to them
that love God, to them who are the called according to his
purpose. For whom he did foreknow, he also did predesti-
nate to be conformed to the image of his Son. Moreover,
whom he did predestinate, them he also called ; and whom
he called, them he also justified ; and whom he justified,
them he also glorified." Those whom the apostle terms
"the called, according to God's purpose," he tells us, ver.
28, are those "that love God;" and, ver. 30, they are
those who are justified, and, in the end, will be as surely
glorified. So that by calling here, the apostle means being
called efiectually to faith and holiness by the Spirit of
God, or saving conversion ; and he tells us, that those who
are thus efiectually called and converted by God in time,
are so called by him in pursuance of his preceding purpose
and decree concerning them ; for they are called according
to his purpose. He predestinated, or fore-appointed them
to be conformed to the image of his Son, to be made like
Christ in holiness ; and as this purpose and fore-appoint-
ment of God made their sanctification and justification in-
fallibly certain, so it equally secures their final glorification.
For whom he did predestinate, them he called, justified,
and glorified. And those who are predestinated, and fore-
appointed of God to holiness and happiness, are said to be

132 TREATISE ON THE

those whom he foreknew. By God's foreknowing them,
we are not to understand his having a bare speculative
foreknowledge of them, and of what they would be before
their effectual calling; for in this sense he foreknew all
others as well as them ; but his having had a special love
to them, and gracious design to do them good, beyond the
rest of mankind ; or it signifies his foreknowing them as
his own, as those whom he had chosen and distinguished
for himself, in his eternal purpose, according to what is
said, " The Lord knoweth them that are his." 2 Tim. ii.
19. Thus you see, this place is a clear proof of an election
and predestination to grace and salvation ; and that repre-
sented so sovereign and entirely of God, as not to be
founded on any qualification in the creature ; insuring both
the sinner's true conversion to holiness, and his final per-
severance to the heavenly glory : and all this according
to God's purpose, and not their own management or
behaviour.

The ninth chapter of this epistle is very plain and express
on this argument. In the beginning of it, the apostle
speaks with reference to the unbelief of the general part
of the Jewish nation : their rejection of the true Messiah ;
declaring his great grief on that account. And then, in
the sixth verse, he comes to speak to a difficulty which
seemed to occur, concerning God's leaving the main
body of the Jews to unbelief, and so casting them off from
being any longer his people, taken from his word of prom-
ise to Abraham, and often afterwards, that "he would be
a God to him, and his seed after him for ever." It would

DOCTRINE OF PREDESTINATION. 133

seem, at that time, when God had cast off that people, all
to a very small remnant, and removed his church to the
Gentiles, as if he had broken his word, and his promise
had not been fulfilled, or taken effect. To this the apostle
answers, that that was no argument that the word of God
had taken no effect; and he clears it up by showing that
the word of promise peculiarly respected those of Abra-
ham's offspring who belonged to the election of grace ;
saying, " they are not all Israel which are of Israel ;" that is,
they are not all that Israel which God had principally in
his eye in the promise, who belong to Israel by natural
relation, or external visible union. The peculiar Israel, or
children of promise, were those whom the Lord had elected
and chosen among them to everlasting life ; and to these
the promise was always made good, whether they were
more or fewer. The promise, indeed, being a plain intima-
tion that a large number belonging to the election of grace
should be of Abraham's progeny, was the foundation of a
visible church among them, and gave them all a right to
the visible privileges of it, till they made a forfeiture them-
selves. But the promise, in the full import of it, by way
of engagement on God, related only to those whom he had
chosen among them. That this is the apostle's meaning
here, appears plainly from all that follows. For the illus-
tration and confirmation of this case, he shows that God
put a great limitation upon that seed of Abraham to which
he particularly designed the promise in his words to Abra-
ham himself, saying, " In Isaac shall thy seed be called."

Hereby the Lord signified to him, that there was a greater
12

134 TREATISE ON THE

number of the election to be of his posterity in Isaac's line
than- in the line of Ishmael, or of any of his other sons
that he should ever have, as he had several by a second
marriage ; and, therefore, God would take a more special
care of Isaac's oiFspring. And, indeed, no other account
can be given of his distinguishing concerns about them
more than the rest of Abraham's posterity ; or for his
affording greater advantages to one nation than another at
this day, but because of a much greater number of his
elect ones being among them, because he knows whom he
has chosen. And then the apostle comes to give another
instance of the same kind, viz : the distinction which God
made between the two branches of Isaac's offspring in the
tenth and following verses, " And not only this, but when
Rebecca also had conceived by one, even by our father
Isaac ; 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 was said unto her, the elder shall serve the younger."
Here the apostle shows, that though God had said, that
the seed of Abraham, which he chiefly intended in the
promise of being their God, was to be in Isaac's line, yet
he intended one part of Isaac's seed more than the other ;
which he intimated to Rebecca before her twin-children
were born, when he said, " The elder shall serve the
younger." And thus he observes, there was a distinguish-
ing purpose and decree of God concerning them, (before
they had done any good or evil,) according to election ;
which purpose of election is not of works, " but of him that

DOCTRINE OF PREDESTINATION. 135

calleth," according to his own sovereign pleasure. The
apostle's meaning is plainly this, that God's choosing
Jacob, and a great number of his posterity, more than
Esau or his posterity, was not on account of any good
works to be performed by any of them, more than by the
others, as the reason of it ; any more than it was on ac-
count of good works already done, before they were born,
when neither of them had done neither good or evil ; so,
though the apostle's words very likely refer to the respec-
tive posterities of those two brothers, as well as to their own
persons, yet they respect their spiritual interest more than
their temporal, and signify that God had many more of his
elect in the posterity of Jacob than of Esau, at least, while
they continued two visibly distinct bodies ; and, therefore,
he took more care of Jacob's posterity, taking them into,
and keeping them in, a visible church relation to himself,
while he suffered the posterity of Esau to degenerate into
heathenism and pagan idolatry ; so calling them off from
so much as any visible relation to him, as his church. And
this directly answers the apostle's purpose, which is, to
show that God had a peculiar elect seed among the seed
of Abraham and of Isaac, which he principally designed,
and referred to, in the promise ; and, therefore, it was no
argument that the word of God had failed, or taken no
effect, though great bodies of their natural seed were
neglected, and separated from his church ; and it was as
reasonable to suppose the same thing of Jacob's seed.
This election, he asserts, was not of works, but purely
of him that calleth, as he pleases. And so, ver. 14, and

136 TREATISE ON THE

seq., he goes on to answer the grand objection which he
saw would readily be laid against the doctrine, viz : that
it makes God unjust, cruel, partial, and all what not.
"What shall we say then?" says he ; "Is there unright-
eousness with God ? God forbid. 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 compassion." He
observes, that God had sufficiently answered the objec-
tion himself in these words to Moses, Exodus xxxiii. 19,
which clearly signify that all had sinned, and justly
deserved the execution of his wrath ; and so were become
objects of mere mercy, which he might bestow or with-
hold, according to his own sovereign pleasure, without
any unrighteousness. And, indeed, this is the answer
that will stand for ever ; and wherewith God will one day
silence all the quarrelings of haughty creatures. And
in these words he declares, that as he justly might, so he
really has reserved this royal sovereignty to himself, of
bestowing mercy to guilty creatures, just as himself
pleases ; that he will have mercy and compassion on
whom he will. From whence the apostle clearly infers,
ver. 16, " So then, it is not of him that willeth, nor of him
that runneth, but of God that showeth mercy;" i. e. the
election of any sinners is not at all of themselves, as being
better inclined and behaved than others, but altogether of
God, who bestows mercy as he pleases; "who will have
mercy on whom he will have mercy ; and will have com-
passion on whom he will have compassion." But I pre-
sume I need prosecute the argument no farther from this

DOCTRINE OF PREDESTINATION. 137

chapter ; it is fully clear already, beyond all reasonable
contradiction, that it maintains the very doctrine I have
undertaken to prove.

And it is no less clearly maintained in the first chapter
to the Ephesians : " According as he hath chosen us in
him (viz : Christ) before the foundation of the world, that
we should be holy, and without blame before him, in love.
Having predestinated us unto the adoption of children, by
Jesus Christ, to himself, according to the good pleasure of
his will." Vers. 4, 5. The election which the apostle here
speaks of, was more than a choosing of them to external
chm-ch privileges, even an election to eternal salvation ;
for he says, " God had predestinated them to the adoption
of children by Jesus Christ to himself." " And, (as he
says, Rom. viii. 17,) if children, then heirs ; heirs of God,
and joint heirs with Christ." Moreover, he describes
them as those that were in a state of saving grace, (ver. 3,)
saying, " God hath blessed us with all spiritual blessings, in
heavenly places, in Christ Jesus." And then immediately
adds, " according as he hath chosen us in him, before the
foundation of the world, that we should be holy." Their
"being blessed with all spiritual blessings in Christ," was
according to God's foregoing choice of them ; it was the
fruit of a gracious and eternal purpose to that end ; and
they were chosen, not because they would be holy, but that
they should be holy ; their goodness was not the cause,
but the effect of their election. And, (ver. 5,) they were
predestinated, or fore-appointed, to be the children of God,
not according to their good works, or dispositions, but
12*

138 TREATISE ON THE

according to the good pleasure of his will ; not to their
own praise, but to the praise of the glory of his grace ; as
it follows (ver. 6). And very expressly, to the same
purpose, he says, (ver. 11,) " In whom also we have
obtained an inheritance, being predestinated according to
the purpose of him who worketh all things after the coun-
sel of his own will." We are not predestinated to the
heavenly inheritance, says he, according to the purpose
of one who proceeds according to the will and behaviour
of others ; but " according to the purpose of him who does
all things after the counsel of his own will."

Another place of scripture, very expressly asserting an
absolute election, you may see in 2 Tim. i. 9. " God hath
saved us, and called us with an holy calling, not according
to our works, but according to his own purpose and grace,
which was given us in Christ Jesus before the world
began." The plain meaning of these words, if they can
be made plainer, is, as if the apostle had said, " God hath
saved us, and effectually called us, out of a state of sin to
holiness ; and this is not to be ascribed to any works or
endeavours of ours, as the reason of it, but to his 0"\vn
sovereign purpose and grace, or free favour ; which grace
was made sure to us in Christ, by the Father's engagement
to him in the eternal covenant of redemption before the
world began." This is a natural and easy paraphrase upon
the words, though indeed they do not need any; I am
very sure, if they were found anywhere else but in the
Bible, every one would readily acknowledge they contained
the Calvinistic doctrine of election. See also 2 Thess. ii.

DOCTRINE OF PREDESTINATION. 139

13, 14, 1 Pet. 1, 2, John xv. 16, with many other places
of scripture, which it is needless to mention.

But besides these direct and immediate testimonies of
scriptui'e to the doctrine, it may be farther clearly proved
from such scripture passages as declare the absoluteness
and sovereignty of God's proceeding in the effectual
calling and conversion of sinners to himself. If God, in
the regeneration and conversion of sinners, proceeds in an
absolute sovereign way, calling whom he will, without
regarding their previous motion and behaviour, as the
reason of his proceeding, on which it is suspended ; then
his choosing of them must be absolute, and sovereign too ;
for actual renovation in time is just the fruit and execution
of the eternal purpose ; and therefore the one must
exactly answer to the other. Many are the places of
scripture which plainly teach us that God's renewing and
converting of any sinners is wholly owing to his sovereign,
distinguishing favour and mercy, and not to any dis-
tinguishing goodness of their own. I shall just only
select a few. What can be more express to this purpose
than these words? "For we ourselves also were some-
times foolish, disobedient, deceived, serving divers lusts
and pleasures, living in malice and envy, hateful, and
hating one another. But after that the kindness and love
of God our Saviour toward man appeared, not by works
'.of righteousness which we have done, but according to his
mercy, he saved us, by the washing of regeneration and
renewing of the Holy Ghost." Tit. iii. 3 — 5. In the same
manner, the apostle speaks in the second chapter to the

140 TREATISE ON THE

Ephesians : " And you hath he quickened, who were dead
in trespasses and sins ; wherein, in time past, ye walked
according to the course of this world, according to the
prince of the power of the air, the spirit that now worketh
in the children of disobedience. Among whom also we all
had our conversation in times past, in the lusts of our flesh,
fulfilling the decrees of the flesh and the mind ; and were
by nature the children of wrath, even as others. But God,
who is rich in mercy, for his great love wherewith he loved us,
even when we were dead in sins, hath quickened us together
with Christ, by grace ye are saved." Oh, sirs, thousands
that are now in heaven, would have been in hell, had
God waited for their good works, or preparing themselves
for his grace, before he had laid hold of them by converting
power. And what great excellency is there in all the good
works, falsely so called, of an unregenerate sinner, when
he has done them, to engage God to save him? How
clearly is the free, absolute sovereignty of God in the
eff'ectual calling, declared (1 Cor. i. 26 — 30). " For ye see
your calling, brethren, how that not many wise men after
the flesh, not many mighty, not many noble, are called.
But God hath chosen the foolish things of this world, to
confound the wise ; and God hath chosen the weak things
of the world, to confound the things which are mighty ;
and base things of the world, and things which are
despised, hath God chosen ; yea, and things which are not,
to bring to nought things that are ; that no flesh should
glory in his presence." Here you see, God calls just whom
he will, among the guilty children of men. Some of the

DOCTRINE OF PKEDESTINATION. 141

high and mighty of the world ; but more generally he has
ordered it that those whom he designs to call, shall be poor
and mean in all worldly respects ; and the general rea-
son is, to dash down all human pride, that no flesh should
glory in his presence ; but that he that glorieth, should glory
only in the Lord, ver. 31. And it is remarkable how the
apostle alters the term ; after he had begun with " calling,"
he puts in "choosing" in the place of it ; because temporal
vocation exactly corresponds to eternal election, as the cer-
tain consequence and evidence of it; and the one is as
free and absolute as the other, so that it was equal which
of the terms he used. Numbers of Scripture instances prove
this truth. What good works of obedience to Christ had
Paul done ? Or what good dispositions had he towards
Him, before He reached him by his powerful grace, to induce
the Lord to choose and call him ? Were not great num-
bers of his nation, as good as he, left to perish in unbelief?
What were the good works and dispositions of Abraham,
more than others, when God called him, as he was serving
other gods on the other side of the flood, with the rest of
his father's house? (Josh. xxiv. 2) of whom the Lord says,
(Isa. li. 2,) " I called him alone, and blessed him." This
argument is so clear and certain in all its parts, that I
think it would be quite superfluous to bestow any more
pains upon it.

Again, the doctrine of absolute election appears from
the only way of fallen sinners' salvation, as it is laid down
and declared in the gospel, viz : the way of believing only
and entirely in the merit and righteousness of the Lord

142 TREATISE ON THE

Jesus for actual reconciliation with God. The argument
here may be thus formed : that doctrine which leaves no
room for guilty sinners to rest and depend on anything but
the merit and atonement of Jesus Christ only, for the
reconciled favour of God, and their acceptance with him ;
the contrary of which does give room to sinners to rest,
and depend also, on something else for reconciliation and
acceptance with God, must be true, and its contrary false,
according to the Scriptures. But the doctrine of absolute
election leaves no room for guilty sinners to rest and de-
pend on anything for the reconciled favour of God, and
their acceptance with him, but the merit and atonement
of Jesus Christ only ; and the contrary doctrine does give
them room to rest, and depend also, on something else for
it, viz : something in them, or done by them ; therefore,
the doctrine of absolute election is true, and the contrary
doctrine false, according to the Scriptures.

The Scripture clearly teaches us to look only to the
merit and atonement of Christ's obedience and sufferings
for actiial justification before God, and reconciliation with
him ; and it is as clear, that the doctrine of sinners being
chosen in Christ, and fore-appointed to justification and
eternal life through him, of God's mere, sovereign, free
grace, agrees well with this ; it cuts all the sinews of self-
dependence, and leaves the sinner no other foundation
to cast himself upon, but the sovereign mercy of God,
through a redeeming Saviour. And I think it is as clear
again, on the other hand, that the opposite doctrine of a
conditional election, founded either upon the actual existence

DOCTRINE OF PREDESTINATION. 143

of some good in, or done by the sinner, or upon the fore-
sight of it to be in him, or done by him, lays a foundation
for self-dependence, and so tends to keep undone sinners
from closing with Christ in the way of the gospel. This
delusive opinion makes poor creatures swell very big with
a conceit of themselves, and what they do. When they
imagine their qualifications and doings are of such price
with God, it makes them halve the procurement of their
salvation between Christ's righteousness and their own,
which he will never bear. It makes them patch their
filthy rags and menstruous cloaths to his complete, un-
spotted robe, for a joint recommendation of them to God's
acceptance. Indeed, I cannot see a material difference
between Arminian Protestants and the Papists, about the
doctrine of justification. And I find two great bishops,
one of each sort, of my mind. Says Bishop Burnet, in his
Exposition (more properly, pervei^sion) of the thirty-nine
articles of the Church of England, page 126, " This matter
was so stated by many of the writers of the Church of
Rome, after the Reformation, that, as to the main of it,
we have no just exception to it." The bishop of Meaux,
in his Exposition of the doctrine of the Catholic Church,
page 93, after he has been explaining their sense and jus-
tification, and merit of good works, says, "And, indeed,
we must acknowledge, that the learned of their party
(meaning the Reformed) do not contend so much of late
about this subject, as they did formerly ; and there are but
few who do not ; there ought not to have been a breach
on this point. But if this important difficulty about justi-

144 TREATISE ON THE

fication, upon which their first authors laid all their stress,
be not looked upon now as essential by the wisest persons
among them, we leave them to think what they ought to
judge of their separation ; and what hopes there would be
of a union, if they would but overcome their prejudice, and
quit the spirit of contention." Thus we see Protestants
and Papists cordially shaking hands, and agreeing again
in one of the most material matters of difference. And all
the contest remaining is, which side has made the approach
to the other. The one says, "You have come to us;" the
other says, " No ; but you have come to us." And this,
I believe, will be judged but a small matter for brethren
to fall out about. However, I think I might venture, in a
court of equity, to undertake to obtain sentence, upon this
plea, in favour of the Romish gentleman.

The last argument I shall offer, for confirmation of this
doctrine, shall be taken from the declared scope and de-
sign of God in the gospel, which is, as it is highly reason-
able, to secure the whole glory of sinners' salvation to him-
self, and for ever hide pride from man. He assures us,
he has so concerted the scheme and laid the plan, that the
saved sinner shall not have the least ground to boast, or
glory ; which evidently proves, that election is not condi-
tional, founded on sinners' good works or dispositions ; but
absolute, founded on God's good pleasure. For upon the
conditional scheme, the justified, converted person has it
to ascribe to himself, that he, more than another, is in
such a happy state. The reason cannot be God's dis-
tinguishing love and grace to him, beyond others, but his

DOCTRINE OF PREDESTINATION. 145

own distinguishing goodness; for the others are supposed
to have had as much love and kindness from God as he.
Whence, then, came the difference that is between them?
Not from God, for he made no difference ; but from him-
self. And does not this give some ground for boasting in
the case — to arrogate some glory and praise to himself?
But the true gospel- way of salvation will not, in the least,
admit of any such thing. It is cross to God's declared
view and design in it. "For by grace ye are saved,
through faith ; and that not of yourselves : it is the gift of
God. Not of works, lest any man should boast." Eph. ii.
8, 9. The way which God has laid for sinners' salvation,
is such, that it precludes and bars against all boasting in
those that are saved ; and, therefore, it is not of works,
but through faith, which is a soul-humbling, self-emptying
grace, and a gift of God's royal bounty, which he bestows
at pleasure. Rom. iii. 27. After the apostle has clearly
laid down the true gospel way of guilty sinners' justification
and salvation, through the alone righteousness of Christ,
imputed in a way of believing, he asks, " Where is boast-
ing then?" and answers, "It is excluded; not by the law
of works, but by the law of faith." All boasting is entirely
excluded by that method which God has established ; and
hence, we may, with abundant evidence, conclude that
that doctrine which affords any room for glorying and
boasting is not of God, being directly contrary to the plan
and design of the gospel.

Having now, I think, with great clearness, from God's

word of truth, proved the doctrine of absolute, unconditional
13

146 TREATISE ON THE

election, I proceed, in the next place, to prove, that those
of guilty mankind, whom God did not thus choose to ever-
lasting life and salvation through Christ, he determined
to leave in their guilty state, and inflict upon them their
deserved punishment. And upon this branch of predesti-
nation I need be but short, because it is abundantly proven
already by the proof of the former ; for the one is a necessary
consequence of the other. If God determined to deal with
guilty mankind in such a sovereign way as has been
proved, making his own righteous, sovereign pleasure, the
only rule of procedure towards them, then it necessarily
follows, that such as he did not ordain to life, he did ordain
to deserved death. To suppose an absolute and certain
election of a part of guilty sinners to be redeemed and
saved, and yet, that the rest are not reprobated or rejected,
are very inconsistent notions ; for, seeing all mankind were
looked upon and considered by God, in his decrees, as
under a righteous sentence of condemnation to punishment
for their sin, then, sure, such as he did not determine to
deliver out of that condemnation and ruin, were left in it,
to suffer the law. To say, " that they were all elected con-
ditionally, though the others were absolutely," is as contrary
to those scriptures which have been adduced, as to deny an
absolute election altogether ; for they assert election to be
universally absolute, contrary to such a distinction of a
two-fold election. It is a notion, especially contrary to
those passages which declare the absoluteness of effectual
calling in all those that are so called ; and those passages
which declare, that all that are saved, are saved in such a

DOCTRINE OF PREDESTINATION. 147

way as excludes all self-glorying and self-depending. But
I proceed to offer a few other proofs from the scripture,
for the confirmation of this head. And, first, I argue
thus : those who are not given in charge by the Father to
Jesus Christ, to be redeemed and saved by him, were
left in their sins, and ordained to suffer the law for them
themselves.

But those who were not certainly elected to salvation,
were not given in charge by the Father to Jesus Christ, to
be redeemed and saved by him : therefore, they were left
in their sins, and ordained to suffer the law for them them-
selves. That those, who were not certainly elected to
salvation, were not given in charge by the Father to Jesus
Christ, to be redeemed and saved by him, is plain from
this, that all those who were given in charge to Jesus
Christ, to be redeemed and saved by him, shall certainly
be saved by him; and were certainly and infallibly
ordained to be so. This is clearly proved from the words
of Christ ; " For I came down from heaven, not to do mine
own will, but the will of him that sent me. And this is
the Father's will which hath sent me, that of all which he
hath given me, I should lose nothing, but should raise it
up again at the last day." John vi. 38, 39. These words,
I think, plainly say, that all such as are not in the end
actually saved by Jesus Christ, if he be faithful to his
trust, were not committed to his charge, to be redeemed
by him, and consequently they were left under the con-
demnatory sentence of the law.

Another proof, that those whom God has not absolutely

148 TREATISE ON THE

elected to salvation, lie has left to perish, and abandoned
from his saving care, you have in Rom. xi. 7, where, after
the apostle has said, that the remnant of Israel, which God
had reserved to himself, according to the election of grace,
had obtained righteousness and life ; he adds, " and the rest
were blinded." Very full and express to the same purpose
are those words, " Christ is a stone of stumbling, and a
rock of oifence, even to them which stumble at the word,
being disobedient, whereunto also they were appointed."
2 Pet. ii. 8. God appointed to leave them to blindness,
stumbling, and disobedience ; which things are always con-
sequent upon God's leaving any to themselves.

This doctrine of sinners' rejection or reprobation in the
eternal purpose of God, is indeed, I acknowledge, a very
awful and solemn one ; especially to those who do not find
in them the comfortable evidences of election ; and might
reasonably excite in them a deep concern about the great
concerns of their souls, and stir them up to take no
peaceful rest, till they find in themselves the hopeful tokens
of God's electing love, in a supernatural work of renewing,
sanctifying grace in their souls. But then let us take care,
that we do not charge God foolishly and wickedly in the
case, as if he were cruel and unrighteous. What, if God
was willing to show his wrath, and to make his power
known, upon the vessels of wrath fitted to destruction, and
worthy of death, who can justly find fault with him?
What, if he had reprobated all apostate mankind, as well
as all apostate angels, who could say, he had done wrong ?

DOCTRINE OF PREDESTINATION. 149

Every moutli must have been stopped, all the world being
guilty before him.

But I come to speak to the objections, commonly urged
from the scriptures against the foregoing doctrine, in both
its branches. And here I shall first take notice of the
method which those on the other side of the question,
put a main confidence in, for the overthrowing of this doc-
trine, by going about to prove a universal redemption ;
that Christ died equally for all, and every individual of
mankind ; for one as much as another. This, they think,
they can very easily prove from such places of scripture,
as speak of his dying " for all men ; for all the world ; for
the whole world ; for every man ;" and the like. But
these universal expressions of scripture will not amount to
sufficient proof of what they bring them for, for all so
plain as they think they are for them. If such universal
terms of scripture must of n'ecessity be understood in such
a large extent as they might seem to carry in them, we
shall then as easily prove many other things from scrip-
ture which no man of common sense will beleive to be'
intended in it. For instance, as readily and plainly as
they will prove that Christ laid down his life for every
individual person of Adam's race ; as plainly, I say will I
prove that every individual person of Adam's race will
have praise from God at the day of Judgment ; from 1
Cor. iv. 5, where the apostle says, " Then shall every man
have praise of God." As plainly and fully will I prove,
that after John the Baptist's preaching every individual of

mankind pressed into the kingdom of God; from Luke
13*

150 TREATISE ON TUB

xvi. 16, " Since that time the kingdom of God is preached,
and every man presseth into it." And by the same rule
you may have it proved that every human creature spoke
of the faith of the Christians at Rome. " Your faith is
spoken of throughout the whole world." Rom. i. 8. These
few examples, instead of great numbers which might be
produced, are sufficient to show that such universal terms
in scripture must be often understood under very great
restrictions ; and quite in another sense than our opponents
will allow, when they are used concerning the death of
Christ. Some of those places of scripture, where such
universal terms are used, concerning Christ's death, and
the effect of it, only signify the virtue and efficacy of it,
to those who partake of the benefits of it. Some others
signify that his death was designed promiscuously for some
of all nations, and all ranks and conditions of men, as not
confined to any one particular nation, or degree of mankind.
Others again only mean, that Christ is the only Saviour,
that none are saved but through his death. In the first
sense, we are to understand Rom. v. 18. The design of
that whole chapter is to show that Christ's death and
satisfaction is of sufficient virtue for the justifying and
saving of the most guilty sinners. For this purpose the
apostle observes the efficacy of Adam's sin, and breaking
the law, to the condemning of those to whom it was
charged and imputed, declaring that much more is Christ's
fulfilling the law effectual to the complete justification of
those to whom it is imputed, notwithstanding their former
condemnation. And so, when he says, that " as by the

DOCTRINE OF PREDESTINATION. 151

offence of one, judgment came upon all men to condemna-
tion : even so, by the righteousness of one, the free gift
came upon all men to justification of life," his meaning
is, that as the offence and disobedience of Adam prevailed
to the condemning of those to whom it reached, and was
imputed, even so the righteousness of Christ was suffi-
ciently effectual to the full justification of those to whom
it was imputed, from the guilt of that offence, and all
others, so as to entitle them again to eternal life. So that
the apostle's design is not at all to run a parallel between
Adam's offence and Christ's righteousness, in the extent
of their influence and effects ; but to compare the one with
the other, as to the efficacy of their influence ; in respect
of which he observes that Christ's righteousness is much
superior, as it justifies to life, even after Adam's sin has
condemned to death. And thus the phrase, " all men," in
both parts of the verse, is to be understood with this limi-
tation, viz : all men on whom it came. In the first part
of the verse, judgment came upon all men, on whom it
came, to condemnation ; i. e., so as to condemn them. In
the latter part, the free gift came upon all men, on whom
it came, to justification of life ; i. e., so as to justify them
to life. I presume, if every man had been in the text,
instead of all men, the Universalists would have thought it
every whit as strong for their purpose as they do now.
And you may see how that this phrase must be understood
the same way, Mark viii. 25, * where it is said of the man

* I accomodate myself here to those who understand only the English
translation. The term in the original is in the plural number, all men

152 TREATISE ON THE

that had been blind, to whom Jesus Christ gave sight, that
he saw every man clearly ; which cannot be understood of
the extent of his sight, that he saw every man that
was in the world; but of the strength and efficacy
of his sight, that he saw every man, whom he did
see, clearly. It is indeed true, that by the offence
of Adam, judgment came upon every individual of his pos-
terity, except the human nature of Jesus Christ, to con-
demnation ; and this verse is a clear and certain proof of
it. But then, I conceive it is not the universality of the
term here that proves it ; it is as fully proved from the
next verse as from this, where it is only said, that by his
disobedience many were made sinners ; because the impu-
tation of his sin at all, is evidence enough that it is impu-
ted to all and every one that descends from him in the
ordinary way of generation ; seeing his relation was the
same to all, as the natural and common parent of the hu-
man race. But, farther, there is this plain reason, evin-
cing that the universal term here must be understood in
this limited sense, viz : because if it be understood in the
large, extensive sense in which the Arminians will have
it, it will prove a great deal too much for them, not a uni-
versal, conditional, redemption which they contend for,
but a universal, absolute redemption and salvation. It
will then prove that every individual of the human race
is actually justified to eternal life, by the righteousness of
Christ; and we are sure, that whom he justified, them he

as well as in Rom. v. 18. But it is as equal to the sense, which of the
ways it is rendered.

DOCTRINE OF PREDESTINATION. 153

al30 glorified, (Rom. viii. 30.) Thus you see the true
sense of this text, and manifest design of the whole con-
text, destroy all foundation of an argument for universal
redemption.

The proper import and design of those words, (1 John ii'
2,) " He is the propitiation for our sins, and not for ours only,
but also for the sins of the whole world," is, that the death
of Christ was a propitiation, or atonement, not only for
people among the Jews, or for those who were then believers
in those parts of the world, but also for some, be they more
or less, in all parts and ages of the world ; for he was to
be God's salvation unto the ends of the earth.

When the apostle says, (1 Tim. ii. 6,) that " Christ gave
himself a ransom for all," it appears from the context,
that he means persons of all ranks and degrees ; for he
brings it in as an argument to enforce his exhortation to
pray for kings, and all that are in authority. The same
universal term he manifestly intends in the same sense, in
the first verse, when he says, " I exhort, therefore, that
first of all, supplications, prayers, intercessions, and giving
of thanks, be made for all men." He cannot mean, sure,
that they should pray for the millions of men that were
dead, and gone to their own place before that time.
Neither can he intend, that they should pray for such as
the apostle John excludes from an interest in our prayers,
(1 John V. 16) : " There is a sin unto death : I do not say,
that a man shall pray for it ;" that is, for such as are
guilty of it. But he explains his meaning to be for men
of all stations and degrees, the high as well as the low,

154 TREATISE ON THE

adding, " for kings, and all that are in authority." When
the apostle says, (Heb. ii. 9,) that "Christ tasted death
for every man," the meaning is, for every man that is
saved ; to signify, that none are saved but through Christ's
death, that his death is the only purchase of salvation for
any man. In the same limited manner we must understand
the same term, (Col. i. 28,) "We preach Christ, warning
every man, and teaching every man," that is, warning and
teaching every man to whom we have an opportunity to
preach. So, (1 Cor. iv. 5,) " When the Lord comes to
judgment, every man shall have praise of God;" that is,
every man that is saved, or has been truly godly. Another
place of scripture, which is brought in to serve the cause
of universal redemption, is, (2 Pet. ii. 1,) where the apostle
speaks of some who should privily bring in damnable
heresies, even denying the Lord that bought them, and
bring upon themselves swift destruction. But the apostle
only speaks of the Lord's having bought them, as what
might have been hoped concerning them as well as others.
The gospel revelation of a Saviour that died to redeem
sinners, affords ground to all to whom it comes, to hope
that his death might have been designed for them as well
as others, (though it was not intended for all and every
one alike,) seeing it does not point out the persons, in par-
ticular, for whom he did not intend the benefits of his
death. And so, concerning these persons here, the apostle
mentions it as a high aggravation of their crime, that they
should deny that Redeemer, of whom they had no reason
to conclude to the contrary but that he had bought and

DOCTRINE OF PREDESTINATION. 155

redeemed them, when they had the same ground of hope
this way that any others had, before they had the special
evidences of it in renewing grace.

Thus I have considered some of the most material passa-
ges of Scripture which are advanced in favour of universal
redemption ; and I think any considerate person might
see, from what has been said, that they come far short of
answering the design they are advanced for; and any
other passages of the like strain are to be understood the
same way. I have already mentioned a place of Scripture,
(John vi. 39,) which proves that all those who were given
to Christ to redeem, he will surely save, and finally glorify,
unless it may be said he was unfaithful to his charge ; for
it was " the will of him that sent him, that he should lose
none of them, but raise them up again at the last day,"
and so put the finishing stroke to their full glorification ;
which confirms a particular redemption, in opposition to a
universal. In the tenth chapter of John our Lord speaks
of a peculiar people, which he had both among the Jews
and Gentiles, whom he calls his sheep ; for whom, he says,
he laid down his life. And, (John xvii,) he speaks of those
whom the Father had given him, as distinct from the rest
of mankind. For these, he says, he prays, and not for
the world, ver. 9 ; and, ver. 19, he says, " For their sakes
I sanctify myself;" that is, it is for their sakes that I set
myself apart to the ofiice and charge of a Redeemer, and
devote myself to be a sacrifice.

I shall only farther point out, as briefly as may be, some
absurdities attending the doctrine of universal redemption,

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and so dismiss it. If God sent his Son to die for sinners,
with an equal view and design to save them all by it, intend-
ing as much the salvation of one as another, without any
diiference, then it will follow, that those who are saved are
no more beholden or obliged to God than those who perish ;
and it was not from him that they were saved any more
than others, but from themselves ; and so he shall not have
the glory of it ; nay, he is rather beholden to them, for
letting him have his end. Again, it will follow, that God,
in a great measure, comes short of obtaining his end and
design, and that in the greatest affair that ever he under-
took, so far as we are acquainted; an end which he was
so intent upon, that he spared not his own Son, but
delivered him up to the death, that he might obtain it.
The end which he was intently set upon, was the salvation
of all the human race; and yet he is greatly disappointed
of it, for great numbers for ever perish. Now, how can
any man reasonably persuade himself, that God really pro-
posed to himself, and intended such an end, and yet did
not make it sure, and ascertain the attainment of it ? Was
it not easy to his power to do it? Has he not the hearts
of all men in his hands ? Would it have done them any
injustice to have persuaded them by almighty power, and
made them willing to be happy? But seeing he has not
done so, it is plain that the salvation of all was not the
end and design he had in view in sending his Son into the
world to die. Would he have left a design he had so
much at heart, upon the precarious bottom (to say the best
of it that they can say) of the free-will of corrupted crea-

DOCTRINE OF PREDESTINATION. 157

tures, that were no way well affected toward him, but
awfully disaffected? Nay, farther, it will follow, that it
might have so happened as that he would have entirely
lost his end altogether; for all so seriously as he intended
it, and was set upon it, yet it seems he did not make it
certain ; no, not as to the salvation of any one soul, but
left it altogether to themselves. One would think by this,
that he was not very intent upon it, for all the great pre-
tences of some, by this doctrine, to magnify his love and
good-will to men. And it may be considered which doc-
trine magnifies the love of God most — that which renders
the salvation of a considerable number infallibly certain,
or that which leaves it altogether uncertain as to any,
leaving it entirely to the good pleasure of their depraved
wills ? I believe it will be found that more will be saved
in that way, than would have been in this ; for, I think,
upon this score, none at all would be saved. However, it
is plain that great multitudes do finally oppose and contra-
dict this supposed intention of God ; and what hinders but
all the rest might do so too, according to the universal
scheme ; and not so much as one be saved after all ? for
all are alike opposite to the way of salvation by nature.
But you will say, perhaps, there was no danger of such a
disappointment and frustration of God's end as this, for
he foreknew who would comply with the gospel, and be saved,
and so knew that he would not altogether fail of his design.
But this is so far from clearing the doctrine, that it intro-
duces a new absurdity ; for how can it be conceived that God
could really intend and design the death of Christ, and the
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benefit of it, for those who he infallibly knew would never
be partakers of it ? Is it not an absurdity, may not I say
impossibility, in the very nature of the thing? To what
purpose was the death of Christ designed for them, or for
what advantage ? Not to save them, for that the Lord
knew would never be. And every designing of an end
includes in it some degree of expectation, which could not
be in this case. Was it to purchase sufficient grace for
them, that so they might be saved if they would ? Well,
but the Lord knew that they would not make the saving
use of it ; and why then was it intentionally purchased for
them ? Sure, you will not say it was to make their guilt
and punishment the greater. Let the admirers of univer-
sal redemption consider a little, how they will digest and
solve these things. But to proceed,

The opposers of the doctrine of absolute decrees argue
farther against it, from some places of scripture, which
they suppose declare a general will and desire in God of
the conversion and salvation of all sinners, and how much
he would be pleased with it ; which they suppose is con-
trary to his having purposed not to give to some the grace
necessary and sufficient for their conversion, but to leave
them to perish in their sins. I shall a little consider the
principal passages which they advance to this purpose, and
shew that they intend nothing contrary to this doctrine.
One of them is (1 Tim. ii. 4,) " God will have all men to
be saved, and to come unto the knowledge of the truth."
If all men, here be understood for every individual man in
the world, then God's willing them to be saved, cannot

DOCTRINE OF PREDESTINATION. 159

mean his having willed and purposed that they shall be
saved ; for then they all would be saved, because he can
easily fulfill all his purposes, and surely will do so. " For
his counsel shall stand, and he will do all his pleasure."
Isa, xlvi. 10. " The counsel of the Lord standeth for ever,
and the thoughts of his heart to all generations." Psa.
xxxiii. 11. But if the words be taken in this unlimited
sense, the meaning of the place must only be, that the
salvation of all men, in the way of faith and holiness,
would be a thing very agreeable to the approving and pre-
ceptive will of God, as he delights in holiness, and
the happiness which is connected with it ; and that sin, for
which it is that any perish, is disagreeable and hateful to
his holy nature ; and yet, all this is no way inconsistent
with his determining to punish sinners for their sin. But
I think it is plain, from the context, that by all men here,
we are to understand, men of all characters and degrees ;
for the words are brought in as an argument to encourage
christians to pray for kings, and for all that are in
authority. And in the same sense, the term all men is in-
tended in the first verse, as I have made appear before.

Another place is (2 Pet. iii. 9), " The Lord is not slack
concerning his promise ; but is long suffering to us-ward,
not willing that any should perish, but that all should come
to repentance." I think it is pretty manifest, that the per-
sons the apostle speaks of here, are the elect of God ; the
persons to whom he writes these epistles, are considered
under that character. In his first epistle, (chap. i. 2,) he
calls them " elect, according to the foreknoAvledge of God

160 TREATISE ON THE

the Father, through the sanctification of the Spirit unto
obedience, and to the sprinkling of the blood of Jesus
Christ." And in the first verse of this chapter Ave are
informed that he writes this second epistle to the same, or
same sort of persons ; and of the same he speaks in the
verse under our present consideration, joining himself, as
being also an elect person with them ; saying, " The Lord
is long suffering to us-ward ;" i. e., towards us, the election
of his grace, not willing that any, viz : of us, should per-
ish, but that we all should come to repentance, and be
called in. The apostle's design, in the words, is to show
the reason of God's delaying to put an end to the present
state of this world, and bring on the general judgment ;
in answer to the scoffers, that he says should be in the last
days, saying, " Where is the promise of his coming ? For
since the fathers fell asleep, all things continue as they
were from the beginning of the creation." Ver. 3, 4. In
answer, I say, to these atheistical scoffs, he observes that
God had done as great, unlikely, and unexpected things
already, as the shutting up the scene of this world in such
a solemn manner, though they wilfully neglected to take
notice of them. He had not only, by the word of his
power, created the heavens and the earth out of nothing
at first, but a long time after had destroyed the earth and
its ungodly inhabitants by a flood of water ; and so it was
no incredible, nor unlikely thing, that he should, at last,
burn it with fire at the day of judgment and perdition of
ungodly men ; and notwithstanding it had stood so long,
in much the same state, after the people of God had spoke

DOCTRINE OF PREDESTINATION. 161

of this, as what would surely be, he observes that a long
space of time with us is but little with God ; and then
says, " the Lord is not slack concerning his promise, (as
some men count slackness,) but is long suffering to us-ward,
&c. ;" that is, the Lord's deferring the end of the world and
last judgment so long, is not through forgetfulness or care-
less neglect of his promise to that purpose ; but the true
reason of it is, that all his elect may be brought in, not
being willing that any of them should perish, but that all
should come to repentance, be converted and saved ; and
therefore he will not come to judgment at a time when
there are any of them on the earth unconverted, nor until
the last of the whole number is fitted for glory.

There is another scripture that is always brought in upon
this head of argument, (Ezek. xxxiii. 11,) where the Lord
declares, with the solemnity of an oath, " As I live, saith
the Lord, I have no pleasure in the death of the wicked,
but that the wicked turn from his way, and live." When
the Lord says he has no pleasure in the death of the
wicked, the plain sense of the words is, that the death
and misery of sinners is not a pleasure to him in itself, or
for its own sake, merely as it is a misery to the creature.
But this does not say, but that their death and punishment
may be agreeable and pleasing to him under other con-
siderations ; as it is an execution of justice, and manifesta-
tion of his own glory. If it were not so, would he inflict
punishment upon any of them ? Would he displease and
make himself uneasy? And when he says that it is a

pleasure to him, that the wicked turn from his way, and
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162 TREATISE ON THE

live, the meaning is, that righteousness and holiness in
his creatures, and the happiness consequent upon it, is the
object of his approbation and liking, a thing in itself
agreeable and pleasing to his holy nature. But this, sure,
is no proof that he equally and alike designed the sancti-
fication and salvation of all sinners. If it proved any-
thing this way, it would prove that he designed it certainly
for them all, if his power could effect it.

The words of our Lord, (Matt, xxiii. 37,) are often
brought in upon this head, where he says of Jerusalem,
" How often would I have gathered thy children, even as
a hen gathereth her chickens under her wings, and ye
would not!" If we understand the Lord Jesus to speak
here of his willingness to have gathered them, with
reference to his divine nature, as God, the words only
prove, that sinners' compliance with the gospel, and turn-
ing to holiness, is a thing in itself agreeable and pleasing
to God's holy nature : holiness being the object of his love
and complacence ; that his dealings with that people, in
the course of his ministry among them, tended in their
own nature to bring them thus to duty ; and that their
unbelief and impenitency was owing to the perverseness
and corruption of their own wills, as the cause of it. But
if we suppose him to speak of his willingness merely as
man, in his human nature, then I see no inconvenience in
allowing that it might signify an intense and passionate
desire in him of their conversion and happiness. But,
surely, no such passions, or uneasy long desires, and
especially for things which will never be effected, are to be

DOCTRINE OF PREDESTINATION. 163

ascribed to tlie divine nature. For my part, I cannot
apprehend what sort of a will and desire for the conversion
and salvation of all men, it is, which those who deny
absolute predestination, suppose to be in God, any way
consistent with his perfections. They suppose it includes
much more than that the holiness and happiness of his
creatures is a thing in itself lovely and agreeable to him ;
that it is his preceptive and approving will that they should
be holy, and consequently happy : which is very consistent
with the doctrine they oppose, from this topic of a general
will ; and they cannot allow it to include so much as a real
purpose that all shall be sanctified and saved ; because
then all would be so, which is contrary to fact, or
else God's purpose would be frustrated, and he would
come short of what he certainly intended would come
to pass, which is highly absurd. But they seem to
fancy a sort of an uneasy wishing and longing desire
♦in God for that which, notwithstanding, will never be;
and if this be not to make God such a one as ourselves, I
know not what is. Does it not argue God to be subject to
the weaknesses of creatures ? And not only so, but that
he suffers himself to be made uneasy, and to be crossed in
his desires by that which he could easily prevent, which is
what no wise man would allow in himself; and, therefore,
though God may sometimes condescend to speak to sinners
in such language as they use to one another, when they
would express the greatness and ardency of their desire
for anything, yet we are not hence to imagine that there
are any such human passions and creature-weaknesses in

164 TREATISE ON THE

him. The design of such modes of speaking in God, is
only to signify how desirable and excellent a thing it is in
itself, for creatures to love, to obey and honour him, and
how much it is both their interest and duty to do so. And
the reason why this is expressed in such a manner as im-
ports weak passions in men when they speak so, is because
it is the most suitable way of dealing with such creatures
as we are, best adapted to our capacity and condition ; it
is a method that has the most suitable tendency in itself
to work upon and prevail with rational creatures, express-
ing best to their capacity the excellency and necessity of
holiness, and the horrid, hateful nature of sin : for, though
it is the supernatural power of God's Spirit that prevails
with any sinners to be holy, yet, as a wise agent, he makes
use of the most suitable and best adapted means for that
purpose, dealing with men in a way suited to their rational
nature and human capacities. Thus it is we are to under-
Btand the various expostulations and entreaties of God in-
the scriptures.

As another topic of argument against the doctrine of
God's decrees, the opposers of it seem to think that all
men have sufficient power to do that which is required as
necessary to salvation, and with which salvation is cer-
tainly connected; or, at least, that they have sufficient
power to ensure to themselves such supernatural power as
is necessary for that purpose ; and this is what is commonly
called universal, sufficient grace. For the support of this
opinion they refer to such passages of scripture, in which
God commands all men where the gospel comes, to be holy

DOCTRINE OF PREDESTINATION. 165

as he is holy, to repent and believe in Jesus Christ, to
make themselves new hearts, &c. Hence they argue that
all have power some way to do these things, because, they
say, it would be unjust for God to require more of men
than they can perform. To this I answer, that these men
seem entirely to overlook, in this way of reasoning, the
ruin brought upon the human offspring by the fall and
apostasy of Adam, the covenant-head and representative
of all mankind. He, indeed, until he sinned, was furnished
with sufficient ability to do whatsoever God did or ever
should require of him ; at least, had he not sinned, his
ability would always have been increased equally with his
obligations ; there was a full proportion between his power
and the law he was under. And so it would have been
with all his posterity, had he fulfilled the conditions of the
covenant; but as, by his transgression, they lost all right
and title to that happiness, and life of communion with
God, which was secured to them in the covenant, upon his
obedience, so they lost God's moral image, and the power
of holy obedience; and it was at God's free, sovereign
pleasure to confer happiness again, and the grace necessary
to it, as he pleased. And as God then was under no obli-
gation to afford strength answerable to the law, so neither
was he obliged to bring down the requirements of his law
to the level and capacity of the fallen, ruined creature.
Though man, by his own default, has lost his power of obe-
dience, that is no argument that God must lose his right
and claim ; the creature's sin and wretchedness thereby,
cannot dissolve his obligations of duty to God ; God's law

166 TREATISE ON THE

must still remain the same, as a perfect and eternal rule
of righteousness, let creatures change and alter as they will.
If it be asked, for what end the law of God is set before
us, and his commandments laid upon us in his word, if we
have not ability to fulfil ? I answer, for various ends ; to
teach us what is our duty to God ; what we ought to be
aiming at, and endeavouring after ; to show us our sins and
transgressions, "for by the law is the knowledge of sin,"
(Rom. iii. 20,) as the crookedness of a line is discovered by
laying it to a straight one ; to teach us our utter inability
to fulfil the law, and obtain life for our obedience ; for
which purposp our Saviour referred one to the keeping of
the commandments, (Matt. xix. 17,) whom he found big
with the conceit that he could do much ; that so we may see
our necessity of getting righteousness and strength from
Christ, a mediator ; and thus the law is given as a school-
master to bring us to Christ. It is a means whereby the
Lord brings in his elect to the Redeemer by faith ; and it
is given as a rule of life to the renewed children of God,
to direct them how they are to honour and glorify him.

If it be objected to the above account of sinners'
inability to do what is now required of them under the dis-
pensation of the new covenant, that Adam had not the
power of believing in a Redeemer, or repenting and
renewing his heart, as having no need of it, and the
exercise of it being inconsistent with his state of innocence ;
and therefore we cannot be said to have lost it in him,
seeing it was not given him while he stood in the character
of our representative — to this it may be easily replied.

DOCTRINE OF PREDESTINATION. 167

that though he had not his power for such acts and pur-
poses as these, in his innocent state ; yet, had we, in our
guilty state, that power restored which he had, we would
be able to believe in the Redeemer, to repent, &c. The
impossibility of his putting forth such acts, was not from
the want of inherent power, but the inconsistency of them
with his condition. It was inconsistent with his state of
innocence, to have any occasion for administering physic,
to recover his health ; yet this is no argument that he had
not sufficient ability for it.

I would just farther refer it to the consideration of those
who offer this argument against God's decrees, and yet, in
the meantime, acknowledge that no man in this life can
fulfil the law of God perfectly, how they are consistent
with themselves : for herein themselves acknowledge that
God requires more of men than they can now perform,
since the fall ; and, sui'e, they will not own it is so, and
say it is unjust too.

For further proof of this universal power, or grace, they
urge the invitations of the gospel to believe in Christ, and
its promises to such as do believe. Such as (Isa. xiv.
22), " Look unto me, and be ye saved, all the ends of the
earth:" and (Rev. iii. 20), "Behold, I stand at the door,
and knock ; if any man hear my voice and open the door,
I will come in to him," &c. Such invitations, they think,
infer that there is a power in man to comply with them,
otherwise they would be vain and needless. But this is a
vain argument. For, though sinners are without strength,
through the darkness of their minds, and obstinacy of

168 TREATISE ON THE

their wills ; yet such invitations are needful, to show them
their dutj, and the only way in which they can ever be
happy ; and to afford them a ground and warrant for
believing in Jesus Christ, and resting their souls upon him
for salvation. By these invitations, and promises to
believing, the Holy Spirit encourages and persuades con-
vinced souls to close with Christ, as their Saviour, and
cast themselves upon his mediation and atonement, with
humble, joyful confidence. The Spirit of God, by his
power, brings a sinner to believe in Christ, in a way
agreeable to his nature, as a reasonable creature ; and so
make use of the offers and promises of the gospel, as the
soul's warrant for laying claim to Christ, as his Saviour,
and believing in him for his salvation. Likewise, these
invitations and promises are of great use for the comfort
of true believers, showing there is a sure connection
between believing and salvation. When Moses tells the
people of Israel (Deut. xxx. 19), " that he had set life
and death before them, blessing and cursing, and bids them
choose life ;" the words may be easily understood in the
same sense with the fore-mentioned passages, to signify
that there is a certain and inseparable connection between
true holiness and eternal life, though this holiness is the
effect of a supernatural divine power, exerted only in whom
the Lord pleases : and the Lord proposes this holiness,
which is connected with happiness, to sinners' choice, to
import the reasonableness and necessity of their choosing
it ; and that he may deal with them in a way agreeable to
the nature of reasonable beings. But yet, I think it is

DOCTRINE OF PREDESTINATION. 169

plain from tlie context, tliat the life and death there
spoken of was temporal prosperity and adversity ; which
life was promised to that people, upon their strict adherence
to the outward prescriptions of the law that was given
them : and it will be readily owned that they might thus
choose and perform obedience without special renewing
grace : and, in this sense, righteousness and life are to be
frequently understood in the Old Testament.

It is farther argued, for this universal grace, from the
parable of the talents (Matt, xxv.) But we are not to
understand by these talents, universal, sufficient grace,
whereby all men are enabled to convert themselves, if they
will, and savingly to renew and change their wills ; but
other gifts and bounties of divine Providence, such as
natural endowments of mind, good education, health,
worldly goods, outward gospel privileges, and the like,
which God distributes to mankind in various measures, as
he pleases. Those who made such improvement of their
talents, signify the truly godly, who are effectually renewed
by God's power, according to his purpose. The person
that made no improvement, signifies unconverted sinners
who do not sincerely love and honour God. The account
taken of these servants at their Lord's return, and his
different retributions to them, according to their past con-
duct, are designed to teach us that the Lord Jesus will
surely come at last to judgment, that we must all appear
before his judgment-seat, to give an account of the deeds
done in this life, and that our past behaviour here, both in

heart and outward practice, will be the rule according to
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170 TREATISE ON THE

which the sentence of judgment will pass upon us.
Though the reward of happiness to the godly will not
be given them for their godliness, as the cause of it ; yet
it will be given to them only, who have been thus qualified
and fore-prepared by the Lord for it ; and that in different
degrees, according to their different degrees of care, zeal,
and diligence in the ways of God, after their conversion.
On the other hand, all the ungodly shall be condemned to
punishment according to the demerit of their works ; and
to different degrees of punishment, according to their
deserts. And thus, the works, the dispositions, and con-
duct of men in this life, will be the rule according to which
the final awards will be made at the last day to all man-
kind, though not the meritorious or procuring cause of
them to all, but only to the wicked. These things I take
to be the very scope and design of the parable ; and so
the universal men have no service at all to their cause
from it. It is mere trifling to ask, as some do, if the ser-
vant that was punished, had made as good use of his
talent, as the rest did of theirs, would he not have been as
well accepted ? That is, whether finally impenitent sinners
would not have been accepted by Jesus Christ, as well as
true believers, and sincerely godly persons, had they been
true believers, and sincerely godly as well as they ? I am
free enough to answer in the affirmative. Had they been
such, it would have been a certain evidence that they had
been elected to holiness and salvation, as well as the
others ; for true justifying and sanctifying ftiith is not of
ourselves, it is the gift of God, given according to his pur-

DOCTRINE OF PREDESTINATION. 171

pose and grace, which was made sure to all believers in
Christ Jesus, before the world began. But then the question
does not at all touch the matter in debate, viz : whether un-
renewed sinners have had a sufficient inward grace given
them to be true believers and godly persons, as those who
are really such. Considering that sinners' impotency con-
sists chiefly in their enmity, their inability, in the opposi-
tion of their Avills to God's will, I think it is plain that no
grace is sufiicient, but that Avhicli is actually effectual.
Their wills are not just in equilihrio, in an even balance
between holiness and sin, as much inclined to the one side
as the other, so as that they might bring their wills to a
compliance with, and complacence in, the ways of God, by
their own reason ; or by the help of some divine assistances,
which they might also reject : but their wills are strongly
set against the new covenant way of salvation, and the
holy law of God, in its spiritual nature and extent ; and
therefore, " no man can come unto Christ, except tho
Father draw him." John vi. 44.

Again, they argue in another method from the general
calls, invitations, and offers of the gospel, reasoning after this
manner. It would, say they, be the highest instance of
dissembling and deceit for God to call sinners to repent
and turn from their evil ways, with such appearance of
real sincerity and earnestness, if he had before infallibly
decreed that a great many of them should not repent and
turn (not to communicate the grace of conversion and
repentance to many, it should be). And what greater in-
sincerity and illusion, say they, can well be imagined than

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for God to make such a general, unlimited offer of Christ,
and salvation through him, as (Rev. xxii. 17), " Whoso-
ever will, let him take the water of life freely ;" when he
has already purposed not to give salvation to many ? How
can such an open declaration agree with such a secret pur-
pose ? Would there not be a direct opposition between his
outward expressions and inward sentiments, which is
downright falsifying and hypocrisy ?

But all this plausible reasoning, on which some of the
greatest patrons of the Arminian scheme bestow a great
deal of eloquence, is grounded upon a mistaken apprehen-
sion of the nature and true import of these calls and gos-
pel offers. God's calls to sinners to repent and turn to
him, to believe in Christ, &c., are only so many significa-
tions of what is sinners' duty, and what is agreeable to
God's holy nature, pleasing and approvable in his sight.
The calls do not signify what is God's purpose concerning
men, but what is their duty to him, and that he loves holi-
ness in his creatures, that the righteous Lord loves right-
eousness. And so, in all such calls and commands, there
is an entire agreement between God's words and his will
signified by them ; for he does, indeed, will these things,
as the matter of sinners' duty, and loves them as agreeable
to his own holy law. This just view of the many calls of
God in the scripture to sinners, for their repentance and
conversion to holiness, destroys all the force of the argu-
ment taken from them, as though they were inconsistent
with God's secret will and purpose to leave many in their
sins without converting grace, for they import nothing in

DOCTRINE OF PREDESTINATION. 173

their true design contrary to it. And when God conde-
scends to use arguments and expostulations with sinners
about what he requires, it is that he may deal with them
as reasonable beings, and convert his elect in a way agree-
able to their rational nature.

As to the offers of Christ made to all where the gospel
comes, and promises of salvation, through him, to all such
as truly believe in him. It is most certain, that God does
will and purpose to save all such as truly accept of his Son
Jesus Christ, and believe in him, as he is proposed and set
forth in the gospel revelation of him, for he declares that
all such shall be saved. But then, we are to consider this
faith in Christ as the gift of God, according to Eph. ii. 8,
and a grace of his powerful operation or working, (Col. ii.
12, Eph. i. 19, 2 Thess. i. ll,j bestowed only upon, and
wrought only in those whom he has chosen, and, there-
fore, called the faith of God's elect, (Tit. i. 1.) And
thus, the promises of the gospel run exactly parallel with
the election of grace, and do not import anything contrary
to it. Indeed, to say that God does not really design to
save all who shall believe in Christ, notwithstanding he
has declared that he will, were to impute the grossest
falsehood and deceit to him ; but there is no such thino- in
the doctrine which the argument is brought against. It
is true, the offer of Christ as a Saviour is made to all, to
be accepted and believed in, for their salvation in particular,
wherever the news of the gospel-salvation is sent. But
then, this offer does not signify or import that God designed

him and the saving benefits of his death equally for all,
15*

174 TREATISE ON THE

but that, inasmuch as all have equal need of him, and God
has not revealed or any way pointed out who they are
whom he has not chosen to salvation through him, so as
they might be known either to themselves or others, it is
the great duty of all to accept of him with all their hearts,
according to the declarations concerning him in the gospel,
freely and willingly to comply with the way of salvation
through his atonement, casting a fiducial dependence upon
him, and him only, for their eternal life ; for which faith
the infallible promise of salvation to all such as so receive
him, is sufficient warrant and encouragement. And it Avas
necessary that the ofier should be thus universal, when it
was not revealed who, in particular, was elected to salva-
tion through him, that so the elect might be brought to
believe in him, upon a rational ground and foundation ; for
they could not know that they were chosen to life through
him, more than any others, before their believing, and,
therefore, could not have had a ground for faith to go upon,
were it not for the promise to whosoever believes, and the
declarations that it is every one's duty cordially to comply,
and be pleased with that way of salvation, through an
atoning Mediator ; and, upon the encouragement of this
promise, to cast a reliance, and the whole dependence of
their souls for salvation upon him. In this manner it is
that the offers of Christ in the gospel are general and uni-
versal, not importing that he died alike for all, or that he
was equally designed for all, in the purpose of God ; but
that, seeing none have any reason certainly to conclude
against themselves that they were rejected in the divine

DOCTRINE OF PREDESTINATION. 175

purpose ; and, seeing acceptance and eternal life, through
Christ, is promised to all that believe, it is the duty of all,
with their whole hearts, to embrace him as he is proposed,
and believe in him ; and yet none will so believe in him
but the chosen of God, who are called according to his pur-
pose. And thus, as God is entirely consistent with him-
self in the case, so are the ministers of the gospel consistent
with themselves in maintaining God's absolute decrees, and
yet making such general offers of Christ, as a Saviour, to
all that hear them, calling upon them to accept of and
believe in him, using arguments with them for that purpose,
and promising life and salvation, in his name, to all that
truly comply with the gospel and believe in him. And
though they do not know the elect of God among their
hearers, he does and will apply this gospel to their hearts,
so as to bring them to believe in Christ, and become truly
godly. These considerations, if duly weighed and attended
to, I think may be abundantly satisfactory in this case.

There is another argument, commonly insisted on by
those on the other side of the question, taken from God's
appointment of a gospel ministry, ordinances of worship,
and means of grace in his church, as if they were
altogether vain and useless, on supposition of such eternal
decrees. According to the Calvinist doctrine of predesti-
nation, say they, "It is quite needless for ministers to
preach, and as needless for people to hear, or to perform
any religious duty whatsoever ; and the reason is, because
they cannot alter the purpose of God concerning them,
whatever it be, do they well or ill ; they will fare as well,

176 TREATISE ON THE

let them live as they list, as if they did ever so well ; and
so they had even as good take their swing : nay, it had
been much better for all the reprobate, that they had
never had the privileges of the gospel ; because, according
to the scripture, the condemnation and misery of those
that perish, will be much aggravated by it."

This is an awful charge, indeed ; and if it be just, the
doctrine is certainly most unsufferable, which takes off all
restraints from the most profligate course of life, farther
than what proceed from our temporal interest in this world ;
and arguments from private temporal interest do often
sway more to the most inhuman crimes than moral honesty.
But I hope to make it appear that the objection is most
false and groundless. And to this purpose let these few
things be considered :

First, Supposing there were no arguments for a pious,
godly life, to be had from our own eternal interest ; yet
there are reasons of another nature, of sufficient weight
and force in themselves, to induce us to it, and engage us
to endeavour after it. Is not the great God, who is
infinitely good and glorious, worthy of the greatest esteem,
profoundest subjection, and highest adoration of all the
rational creation ? And has he not an inviolable right and
claim to these things from us, as our Creator and Pre-
server ? And is not conformity to God, and to obey and
honour him, the greatest honour and glory of a created
being ? These arguments, I know, have little weight with
apostate creatures whose understandings are darkened, and
all their other faculties wholly corrupted ; but that is not

DOCTRINE OF PREDESTINATION. 177

for want of sufficient weight in their own nature : nothing
can ever dissolve God's title to the homage and obedience
of his creatures.

Secondly, I would have two or three particulars considered
and weighed together : First, that the elect are elected
to salvation, "through the sanctification of the Spirit;"
" whom he did predestinate, them he also called." And this
effectual calling, and sanctifying grace, wrought in the
heart by the Holy Spirit, is the certain fruit and evidence
of eternal election ; whereby those who are the partakers
of this grace, may, and frequently do, come to a comfort-
able satisfaction, as to their election of God.

Again, you are to observe, that the elect themselves,
before their conversion and effectual calling, have no
notices or evidences at all of their being elected, more than
others ; which must needs be a very uneasy and distres-
sing condition, when the Spirit of God touches the
conscience. And then, in the next place, let it be con-
sidered, that God has appointed the preaching of the gos-
pel, and other religious exercises, such as reading the
holy scriptures, and other good books, prayer, &c., to be
the means whereby he ordinarily converts and sanctifies
his elect, and affords them the comfortable tokens of his
electing love. He has appointed these ordinances and
means as the ordinary channels wherein to communicate
his special grace to those whom he has chosen. Now if
these things be duly adverted to, I think, it will be clear,
that there is use, and great use too, for the preaching of
the gospel, and other exercises of religion, in a consistency

178 TREATISE ON THE

with God's absolute decrees : and that there are sufficient
reasons to engage persons to a very careful observance of
them, and of all the commands of God ; for the ordinances
of God are the means which he sees fit, in his wisdom, to
make use of for the conversion and sanctification of his
elect, which work of grace is the only evidence of our
belonging to God, as his elect people : and therefore one
can hardly think that any but such as are stupidly un-
concerned about their soul's everlasting states, could reason
in earnest in the strain of the objection I am now upon.
Surely, one that is any way duly thoughtful about a
matter of such vast moment as his eternal well-being,
would readily think with himself to this purpose ; " Oh !
what would I not give to have some comfortable, dis-
tinguishing evidences of being chosen of God, and ap-
pointed to life ; well, his ways and ordinances are the
means he uses for this purpose ; the channels in which he
is wont to communicate his special grace to those he
designs to save. I must wait upon and look to him in that
way of hope, and keep at the pool where he uses to come
and heal diseased souls ; it may be he will some time meet
with me, in his own way, which he has appointed for
visiting his chosen, and fulfil in me all the good pleasure
of his goodness, and the work of faith with power, and
cause me to rejoice in his love. These ways of religion
are not only the ways in which alone there is reasonable
ground of hope to meet with such blessings, but they are
the commands and institutions of God, recommended with
his awful authority; and therefore, to disregard and

DOCTRINE OF PREDE.STI NATION. 179

neglect them, will be to disobey and contemn God still
more, and also will expose me to a more awful punishment."
Consider now, if this be not a just and right way of
reasoning in the case : nay, I am convinced that the Cal-
vinist doctrine, rightly understood, and really believed,
will make people much more careful, serious, and diligent
observers of the ways of God, than the contrary doctrine
will ; for it tends much more to bring them to a solemn,
solicitous concern of heart about their eternal state, and
consequently to make them more earnest in all the most
hopeful, probable ways of meeting with satisfaction about it.

Thirdly, Though it be true, that such as are rejected
in the purpose of God will never be converted in the use
of all the means of grace, yet, seeing they do not know
the secret purpose of God concerning them, but have the
same reason to entertain hopes that they may be chosen
to life that any other unconverted persons have, it would
be a high and provoking contempt of God for them to
neglect the ordinances which he has appointed as means
for the communicating special grace and sweet consolation
to his elect, and which he, therefore, by his sovereign au-
thority, requires all who have the opportunity, to attend
upon ; and they shall find it, if guilty of it, brought into
the account against them at the great day, when every man
shall be judged according to his works, and they shall
receive, proportionally, the greater punishment.

Fourthly y As to the elect converted, their hearts are so
renewed, as to love God above all, and to make obedience
to his will their hearty choice. Believing in Jesus Christ,

180 TREATISE ON THE

his love is shed abroad in their hearts, and sweetly con-
strains them to serve and honour him to whom they are
under such endearing engagements. The consideration of
God's having elected them to eternal glory, when he might
justly have rejected them as well as others ; the hope and
prospect of that eternal glory with him, and the considera-
tion of his having sent his Son to answer the law for them,
and suffer in their room, that they might be delivered from
deserved misery and made happy in the enjoyment of him-
self for ever ; their apprehensions of his glory and excel-
lency in himself, and his right in and over them as his
creatures ; all these things are powerful arguments with
them to love and praise God ; it is their desire and delight
to glorify and honour him. Moreover, the Lord Jesus
takes them for his peculiar charge ; it is a part of his office
as mediator, to bring them safe to glory through all
dangers ; accordingly, his Holy Spirit dwells in them as a
sanctifier and comforter ; thus they are engaged to God
in the w{\,y of holiness by the most inviolable cords and
loving bands; so that the doctrine of absolute election is
far from destroying holiness of life ; it is a strong excite-
ment to it, in all the renewed children of God, who love
him when they are enabled to see the hopeful evidences of
their own election. And, therefore, such as say (as some,
no less wickedly than foolishly, do) that, " if they were
persuaded of the truth of the doctrine of predestination,
they would never be at any pains or care to serve God
more," had just as good say plainly, they have no love to
God, and that they are entire strangers to the nature of
true goodness.

DOCTRINE OF PREDESTINATION. 181

Fifthly, Consider the method of reasoning in the objec-
tion is such as you would not allow to be just in other cases
of the like nature. Can you think it would have been
just reasoning in kind Hezekiah to say, that becaue the
Lord had ordained he should live fifteen years longer,
(2 Kings XX. 6,) he had no more need of either food or
physic ? The prophet Isaiah was of another mind, when
he ordered a lump of figs to be laid to the boil, (ver. 7.)

This shows us that God brings about his purposes in the
use of suitable means, and that it is therefore necessary for
us to observe them. Was ever anything more absolutely and
positively fixed in the purpose of God than the time and
manner of Christ's death? (John vii. 30, and viii. 59,
Luke iv. 29, 30, John xi. 53, 54.) Was Paul so incon-
sistent with himself when, though God had told him that
both he and all that were in the ship with him should be
saved through all the hazards of the voyage, yet, when the
shipmen were about to go ofi" in a boat and leave the rest
in the distress, he said to them, "Except these abide in
the ship, ye cannot be saved ?" Acts xxvii. In a like
manner, it may be as truly and reasonably said, that except
the elect be converted and sanctified, they cannot be saved
from hell, because of the certain connection God has made
between the means and the end. And none have any reason
to expect converting grace while they profanely neglect
the means of grace.

As to the latter clause of the objection, that the non-
elect who have had the opportunity of the gospel will be
more miserable than if they had not, I answer, it is very
16

182 TREATISE ON THE

likelj it will be so with the most of them. But then, I
think if they improved the gospel as they might do, though
they would not be converted and saved by it, yet they
would not be the more, but, perhaps, the less miserable
for it. If it be inquired, for what end the gospel is sent
to such as God has not proposed to save, I answer, it is
chiefly for the elect's sake that are among them, that
thereby they may be brought in to Christ, and prepared
for the heavenly glory.

I shall now conclude the answer to the whole objection,
with a general remark or two. Seeing the doctrine in
itself does not take away our obligations to a religious life,
but affords sufficient motives and arguments for it, then it
is no argument against the truth of the doctrine, though
some ungodly men should abuse it to liberty to sin. Other
doctrines of the gospel are liable to the same abuse as well
as this. Thus, Paul observes, that some might be
ready to infer from the gospel doctrine of justification, as
he laid it down, that they might continue in sin that grace
might abound (Rom. vi. 1); that some would be ready to
object against him, that he made Christ the minister of
sin, i. e., one that gave liberty and encouragement to sin
(Gal. ii. 17); and that some did actually affirm that he
said, " Let us do evil that good may come," (Rom. iii. 8.)
Again, the Lord Jesus who came to destroy the works of
the devil, and purchase to himself a peculiar people, zealous
of good works, will have his end, though some men of cor-
rupt minds should abuse his truth, to the awful aggravation
of their guilt in the day of his appearing. And I think

DOCTRINE OF PREDESTINATION. 183

"we have little encouragement to go to the Arminian
scheme for the advancement of true practical religion, if
we consider what advancement this way it has produced
since it came in fashion.

What is farther brought as an objection by some, I
think, is hardly worth taking notice of, viz : that some will
be apt to take occasion, from the doctrine of predestina-
tion, to live in a slothful negligence and security, from a
presumption that they are elected, and so cannot miss of
salvation : and others will be apt to fall into despair, from
a fearful apprehension that they are not elected. As I
hinted already, we are to distinguish between the abuse
unreasonably made of a doctrine, and its natural tendency
in itself. And what is there in this doctrine that leads to
either of these wide extremes ? How can it lead any to a
groundless presumption and slothful negligence, when,
according to it, none have reason to persuade themselves
they are elected, until they are renewed and sanctified.
And then they cannot be careless about the honour and
obedience due to God ? " How shall they that are dead to
sin, live any longer therein?" Rom. vi. 2. All the gos-
pel arguments to a life of holiness, and this, of their
election, among the rest, do then effectually engage their
hearts to it. Indeed, if they knew their election before
their conversion, before they believed in Christ and loved
God, no doubt they would abuse it to sloth and licentious-
ness, till God changed their hearts : but they have no sure
evidence of their election till they are brought to a better
disposition. And how can it bring any to desperation,

184 TREATISE ON THE

when they cannot know that they are not elected ? For
persons to conclude positively that they are appointed to
destruction, is to conclude without reason, and a pretend-
ing to know the unrevealed secrets of God's breast.

Some think the words of the Lord Jesus, (Luke xix.
42,) are contrary to this doctrine ; where he says of Jeru-
salem, " If thou hadst known, in this thy day, the things
that belong to thy peace ! but now they are hid from thine
eyes." Which words, they suppose, import that the inhabi-
tants of that city had, before that time, had such inward
assistance from God, as put it in their power to convert
themselves ; but which were then for ever withdrawn
from them, for their abuse of them, so that their case
was then beyond all hope. And in this same sense
they suppose that all men have a day of grace, in
some part of their life ; or, as they rather choose to term
it, a day of visitation. But this opinion is without any
foundation in the text. How can the words signify that
their day there spoken of, was a time in which they had
sufficient inward grace, when they clearly imply that they
did not so much as know the thincfs that belonored to their
peace in that day ? The true import of our Lord's words
is, that they had had, in that day of his public ministry
among them, sufficient outward means of conviction that
he was the true Messiah ; sufficient to prevail with them,
as rational creatures, to acknoAvledge and own him as such;
notwithstanding of which they rejected and persecuted him
and would in a little time put him to death ; for which
they should before long be punished with utter ruin, both

DOCTRINE OF PREDESTINATION. 185

of their city and nation, as it follows in the next words.
And so the words also signify, that there was less
probability and reasonable hope of their being converted
to God, after all such means had been so long quite lost
upon them, than there was before, according to God's
ordinary way of working.

And now I have gone through all the contrary argu-
ments and objections of any consequence that I know of,
and, upon the whole, must desire the careful reader seriously
to look back and consider if the doctrine of absolute pre-
destination, as it has been stated and represented, be not
entirely agreeable to reason, clearly founded on scripture,
and perfectly consistent with every part of it, and, conse-
quently, a most certain truth of God. Let us not be wil-
fully resolved against admitting reasonable evidence, but
quit ourselves like men, and use our understanding, with
humble application to God, on whom all creatures are
dependent, for a right judgment and a sound mind. Do
not say you will not believe it, just because you do not like
it. That is both the shame and crime of a reasonable
being, and the greatest folly in the world ; for if it be a
truth, it will be so, whether you like it and believe it or
not. And let us also consider what is the proper use and
native tendency of the ^doctrine. And so, let us humbly
lie low, as guilty criminals, before the foot-stool of God's
sovereignty, acknowledging his right to dispose of us, for
life or death, as he pleases. Let us not be stupidly easy
in our minds, without the experience of supernatural, sanc-
tifying grace in our hearts, the only evidence of our
16*

186 DOCTRINE OF PREDESTINATION.

election and means of solid comfort, " without -whicli no
man shall see the Lord." Let us seek and long for it in
all the ways of God's commands and ordinances, where it
is most likely to be found, and not treasure up greater
loads of wrath to ourselves against the day of wrath, by
disobedience to the great Lawgiver's authority. Let such
of us as God has given the tokens of his special love unto,
in our sanctification, give the glory and praise to him
alone, and still endeavour to live answerable to the obli-
gations of such wonderful, distinguishing love and grace.
Let us give up all confidence in our own ability, and depen-
dence on our own righteousness and good doings to entitle
us to happiness, casting ourselves only on the mediation
and atonement of the Son of God as he is revealed and
proposed in the gospel, seeking for that living faith in
him that brings joy and peace to the soul, that works by
love and the freest obedience. Such as these are the
things which this doctrine naturally leads to ; and so it
agrees to the great design of God in the new covenant,
the illustration of the greatest glory of his free grace in
the salvation of guilty sinners ; whereas, the contrary
scheme defaces and sinks it down. But God will have
the glory, and it is fit he should : the whole glory, from
first to last, he has secured to himself. As he laid the
foundation of sinners' salvation in pure, free, and rich
grace, so, at the last day, he will bring forth the head-
stone thereof with shouting, crying Grace, Grace unto it,
(Zech. iv. 7.)

JOHN BLAIR,

The Ret. John Blair was a younger brother of the Rev. Samuel
Blair. He was an alumnus of the Log College, and as a theolo-
gian, was not inferior to any man in the Presbyterian church, in his
day. He was first settled in Pennsylvania, at Big Spring, (now
Newville,) in the Cumberland valley, in the vicinity of Carlisle ;
but by reason of the hostile incursions of the Indians, his people
were obliged to leave their rude habitations on the frontier, and to
retreat into the more densely populated part of the colony. Mr.
Blair, it would seem, never returned to the place whence he had
been driven by the invasion of the savages, but upon the decease of
his brother Samuel, he received and accepted a call to be his
successor at Fagg's Manor, and that not only as pastor of the church,
but also as teacher of the school which his brother had instituted
in that place. In this important station he continued for nine
years, and though not equal to his brother as an impressive
preacher, as a scholar and as a theologian he was not inferior.

After the death of Dr. Finley, Mr. Blair was elected professor of
theology, in the College of New Jersey, which appointment he ac-
cepted, and was at the same time elected vice-president, and until
the arrival of Dr. Witherspoon, performed all the duties of president.
The funds of the college not being adequate to support a professor
of theology, distinct from the president ; and it being known that
Dr. Witherspoon was an orthodox and eminent theologian, who
could consistently with his other duties teach theology, Mr. Blair
judged it would be expedient for him to resign. Upon this, he re-

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188 JOHN BLAIR.

ceived a call to settle as pastor of a Presbyterian congregation in
Wallkill, Orange Co., New York. Here he continued to labour in
the duties of the ministry, until he was called away from the field
by death, which occurred Dec. 8, 1771, when he was not more than
fifty-one or fifty two years of age.

" John Blair was a judicious and persuasive preacher, and through
his exertions, sinners were converted and the children of God
edified. Fully convinced of the truth of the doctrine of grace, he
addressed immortal souls with that warmth and power, which left
a witness in every bosom. Though he sometimes wrote his sermons
in full, yet his common mode of preaching, was by short notes,
comprising the general outlines. His labours were too abundant
to admit of more, and no more was necessary to a mind so richly
stored with the great truths of religion. For his large family he
amassed no fortune, but he left them what was infinitely better, a
religious education, a holy example, and prayers which have been
remarkably answered His disposition was uncommonly patient,
placid, benevolent, disinterested and cheerful. He was too mild to
indulge bitterness or severity, and he thought that the truth
required little else but to be fairly stated and properly understood.
Those who could not relish the savour of his piety, loved him as an
amiable, and revered him as a great man. Though no bigot, he
firmly believed that the Presbyterian form of government is most
scriptural, and the most favourable to religion and happiness.

" In his last sickness, he imparted his advice to the congregation,
and represented to his family the necessity of an interest in Christ.
A few nights before he died, he said, 'Directly, I am going to glory 1
My Master calls me, I must be gone.' "

OBSERVATIONS ON REGENERATION.

BY THE EEV. JOHN BLAIK.

As no truth is more interesting and important, so none
has been more frequently and fully treated in a practical
view, by pious writers, than the doctrine of regeneration.
Many have, in this way, very excellently and largely
described the happy change, which, by virtue of the
supernatural work of the Holy Spirit, takes place in the
whole man. I have therefore no design at present to enter
upon a full consideration of the subject, but shall only
beg leave to make a few very brief observations ; some of
which have not been so particularly considered in prac-
tical treatises, but yet perhaps, may- be of some use to
assist in the right apprehension of, and tend to prevent
mistakes about a doctrine, which lies so much at the found-
ation of all true religion.

Observation 1. Regeneration is the communication of
a principle of spiritual life to the soul of a sinner,
naturally dead in trespasses and sins, by the agency of
the Holy Spirit.

I call it a principle, not only because it is a beginning
of spiritual life, but especially, because it denotes a settled

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190 OBSERVATIONS ON REGENERATION.

determination of the mind, to right activity towards
spiritual objects, under a moral consideration of them,
whence results every right exercise of heart about divine
things. It is the determination of the soul to a holy
activity about God and divine things, or to such a kind of
action, not from the impulsion of an external force, but
an internal active principle, and therefore is justly called
life — life of the most excellent kind. It is the life of
life.*

But as our apostasy from God has fixed in us, by nature,
a very contrary determination, to a course of sinful action,
therefore, while that continues (which will be till some
power subdues it), there can be no tendency in the soul to
an holy temper. The power of the soul to any activity
lies formally in the will. Hence its whole power, by
nature, is to sin, and to reject God. For "the carnal
mind is enmity against God." Rom. viii. 7. Consequently
some other power must be exerted in order to break this
evil determination, and reduce the rebellious creature to a

* There is some distinction bet-ween a natural and a moral principle of
action; the former lies in the very essence of the being to which it
belongs, or is a determination to some particular kind of action resulting
from its frame or constitution. Thus, self-actiArity, or natural life, -which
is essential to the soul, is a principle of action in general. A determina-
tion to particular kinds of natural action, such as -we call instinct in
brutes, or reason in man, arises immediately from the existence of natural
faculties, or something in the frame or constitution of creatures respec-
tively. But a moral priaciple is a determination to some particular kind
of action, arising from some settled judgment or sentiment, in -which the
■will acquiesces. Thus a principle of holy action is the fixed impression
of some spiiitual truth or truths upon the heart.

OBSERVATIONS ON REGENERATION. 191

right temper. And that must be a power that has
dominion over the will. This new determination, there-
fore, is from the almighty agency of the Holy Spirit ; it is
he that communicates this new principle of life. Ac-
cordingly, it is everywhere ascribed to him in scripture.
(John iii. 3 — 5, John vi. 63, Tit. iii. 5).

Observation 2. This principle of spiritual hfe and the
manner of its communication are not immediately in them-
selves perceptible.

As Adam did not perceive when God breathed into his
nostrils the breath of natural life, but perceived its existence
and nature from its activity and effects, so the existence and
nature of spiritual life are known only by the experience
the Christian has of its exercise and efficacy. In this
view our Lord observes, " The wind bloweth where it listeth,
and thou hearest the sound thereof, but canst not tell
whence it cometh nor whither it goeth ; so is every one that
is born of the Spirit." John iii. 8. There are, indeed,
those who greatly abuse this passage, thence flattering
themselves that they may be the subjects of regeneration,
without perceiving any great change in their hearts and
lives. But this is not only foreign to the sense of the place,
but contradictory to it, for the wind is very sensibly per-
ceived. The design of our Lord seems to be to remove
the surprise of Nicodemus at the mysteriousness of the
doctrine, by showing him it is a supernatural work per-
formed by the Holy Spirit, as a gracious Sovereign, to
which the sinner himself is so far from contributing any-
thing, that he is not so much as sensible of the article of

192 OBSERVATIONS ON REGENERATION.

communication, nor perceives the manner of the Holy
Spirit's operation ; q. d. there are mysteries in nature
which you cannot account for. You cannot immediately
perceive the origin of the wind, nor account for its ceasing
when once in motion, or perceive the reason why it con-
tinually, and often very suddenly, changes its direction.
You hear the sound and feel the effects, but it is only by
observations on these sensations, either made by yourself,
or suggested by others, that you can infer any conclusions
about its nature or causes. Why then should you be sur-
prised to find mysteries in the manner of divine operations,
when performing works of grace ? In this new birth, a
man can only perceive the exercises of divine life in his
heart, and by scriptural observations on these, infer what
sort of life he lives, or form conclusions about its nature
and principle. For any one, therefore, to pretend to tell
what the principle of divine life is, antecedent to all
exercises of life in the heart, and undertake from thence to
demonstrate and explain those exercises, is a vain attempt.
When he distinguishes this life from all its exercises, and
goes about to tell us what it is antecedent to them all, he
must talk in the dark about a certain something, of whicb-
he has no idea. To give it a name, to call it, for instance,
a new temper or taste, is not to tell us what it is. Let any
man explain what he means by a new or holy temper, Avith-
out including some exercises of life in heart, if he can.

Observation 3. Regeneration and conversion, strictly
taken, are not distinct things ; but these different denomi-
nations express the same thing under different views. I

OBSERVATIONS ON REGENERATION. 193

say conversion strictly taken ; for largely taken, it includes
the first exercises of the several graces of the Holy Spirit
which are but the various modifications of the same principle
of spiritual life, such as a justifying faith, hope, joy, zeal,
eorroAV for sin, &c. From which, regeneration (though the
term is often also used in the same latitude, yet) is so dis-
tinct in a strict sense, as to be altogether antecedent, not
only in the order of nature, but of time too. But strictly
taken, conversion is the actual submission or turning of a
soul to God in the most simple motion of it. This may be,
perhaps, in the soul's submitting itself into the hands
of divine sovereignty, as most fitly having a right to do
with him as he pleases, or in a supreme regard to God as
a most glorious Being and rightful Lord. Now this, when
considered as the effect of the Holy Spirit's agency,
enabling or causing the soul to turn to God, is called
regeneration ; but when considered as an activity essential
to spiritual life, and formally as the soul's act, is called
conversion ; but these are only difi"erent views and respects
of the same thing. For regeneration undoubtedly denotes
a moral effect produced by the Spirit of God. But this
effect which he produced, is the soul's tui-ning to God.
Surely, nothing short of this can be called the new birth.
Regeneration is the implantation of holiness in the heart.
Now, certainly, there can be no real holiness without turn-
ing to God ; the soul that has not turned to God is still,
without controversy, unregenerate. Hence it follows
Observtion 4. That this principle wrought in the soul

in regeneration is not something antecedent to every act
17

194 OBSERVATIONS ON REGENERATION".

and exercise of holiness, but includes in it, or is a first
act or exercise of holiness, of the same nature with all the
exercises of holiness that follow after throucrh the course
of life.

To cause life, is to cause action ; for activity is essential
to the idea of life. When the Holy Spirit regenerates a
sinner, he communicates an active principle, otherwise it
were not life. But to talk of an active prnciple existing
in the soul absolutely without action, would be a contra-
diction; now this action must be cleaving to God. Hence
arises,

Observation 5. Viz : that this principle of spiritual life
consists in, or includes some new view of the mind, and
determination or approbation of the will. This must be
the case, because it is a moral principle ; otherwise it would
not be the principle of a course of moral action. When
therefore a principle of spiritual life is implanted, a moral
effect is produced ; but that effect which includes no acts
of the understanding and will, but is absolutely antecedent
to them, must be a mere physical, and not a moral effect,
and then to regenerate would be to create in a physical,
not a moral sense.

I think the sacred scriptures set the matter in the same
light with the above observations. Sometimes this happy
change is expressed by the term '■'■light.'' "Ye were
sometimes darkness, but now are ye light in the Lord."
Eph. V. 8. Sometimes it is represented under the notion
of being made willing. "Thy people shall be willing in
the day of thy power." Ps. ex. 3. Either of these ex-

OBSEKVATIONS ON REGENERATION. 195

pressions includes the other Thus when the regenerate
are called light, the matter is not confined to the under-
standing only, but includes the approbation of the will,
and to be willing, certainly includes the view of the
understanding ; for there can be no act of the will without
it ; sometimes both are set in view together, as : " To open
their eyes, and to turn them from darkness to light, and
from the power of Satan to God." Acts xxvi. 18. Certain-
ly to open the eyes and turn from darkness to light is to
enlighten the understanding ; and to turn to God is the act
of the will. To the same purpose is, " For God hath
shined into our hearts, to give the light of the knowledge
of the glory of God in the face of Jesus Christ." 2 Cor.
iv. 6. To see the glory of God must include both the
view of the understanding, and the approbation of the
will. It is no objection to this, to say, these scriptures
speak of this change largely taken. For admitting that,
yet it is not by way of contradistinction from, or exclusive
of, the first instance ; but the first existence of life comes
under the same predicament. Thus they, who were some-
times darkness, are not said to be enlightened only, but to
be light. God, in the new creation, shines into the heart,
in a manner analogous to his shining in the natural world,
when he created light in it. It is very easy to say, that in
regeneration, a holy temper is produced whence this know-
ledge and volition arises ; but perhaps it would not be so
easy to tell, in that connection, what we are to understand
by that temper. Surely we are not to conceive of a moral,
in the same manner as of a natural temper. In the latter,

196 OBSERVATIONS ON REGENERATION.

we take into the consideration such a certain, yet various
construction of the human frame, as is apt to produce such
and such passions, and feelings of nature. Now if we
have any idea of the former, any thing like this, we must
then consider it only as a new faculty created in the soul,
which has nothing moral in it, any more than the under-
standing or will considered as natural faculties. But if
we conceive of it as a moral determination of the soul
towards God, then we must consider it as including some
apprehension of God in the understanding, and an act of
the will embracing him, which brings the matter to what
I have said. Thus, we are, as it were, insensibly led to
some apprehension of what this divine principle is, or
wherein it consists, though we cannot comprehend the
manner of the Holy Spirit's operation in producing it, or
explain how it exists. It is an experimental, practical
knowledge of God, or it is a new view of the infinite per-
fections of God, with the approbation of them in the will
as most excellent ; or, which is indeed the same thing under
its proper denomination, it is a supreme love to God.
Supreme love to God is the very essence of true religion ;
hence it is called "the fulfilling of the law." Rom. xiii.
10. Our Lord mentions love to God and our neighbour,
as the sum and substance of the whole law. Matt. xxii.
37 — 40. No action can be called true obedience, if it do not
flow from love to God, and every exercise of true grace
may be reduced to this as its principle.

Observation 6. The Holy Spirit makes use of the
word of God as a means in the work of regeneration, which

OBSERVATIONS ON REGENERATION. 197

he renders irresistibly efficacious for that purpose. I am
far from thinking with the Arminians, that the only
influence of the Holy Spirit in this matter lies in what they
call moral suasion ; that is, as I understand it, the Holy
Spirit having set before us the arguments and motives of
the gospel in the word, both by his providence and an
influence upon the mind, excites its attention to these things,
and assists the natural faculties in wei<2;hin<T those argu-
ments and motives, and thus strives to persuade the sinner
to a compliance with gospel overtures, but still leaves it
with himself to yield to or reject those arguments by a
sovereign act of his own will. According to this, it is only
an objective light that is set before the mind, as contained
in the word ; a representation of objects, as yet at a dis-
tance, of which the mind has no knowledge, but by the report
and description of the word; and, perhaps, the most, if
not all the light, which is usually called common illumina-
tion, may be obtained this way.

Nor can I agree with some, even eminent Calvinistic
divines, that there is only a gradual difference between
common and saving illumination. I believe there is a spe-
cific difierence ; there is in regeneration a subjective light
created in the soul, which, though it is the knowledge of
a glorious object presented to the mind, yet may fitly be
called subjective in respect of the manner of its communi-
cation, as contradistinguished from, though not opposed
to, the mere objective light of the word before described.
It is an immediate intuitive sense or knowledge of the
moral perfections and character of God, not gained by way
17*

198 OBSERVATIONS ON REGENERATION.

of conclusion from premises, or by argumentation, but
arising from the approach of God to the soul by the way
of gracious presence. He thus takes possession of the heart,
and fills it with a sense of himself by his presence in a
peculiar manner. And this is a way of knowing, very
different from that received merely by description and
report of the word, and, therefore, a different kind of know-
ledge, viz : by way of spiritual sense and experience.
Though we cannot perceive or experience the manner of the
divine presence or access to the soul, yet the fact is abun-
dantly witnessed by the experience of God's people. Not-
withstanding they have an habitual spiritual knowledge of
God and divine truth, yet, at one season, they are distressed
with darkness, and cannot get any proper views of God;
at another, they shall be full of light, and astonished with
the view of divine glory : now, what is the reason of this
last difference ? Surely, not from any difference in the
objective light of the word, or their capacity to meditate
upon it. But the reason of it is, the absence of G^d in
the one case, and his glorious presence in the other ;
therefore, their first such knowledge of God was from such
an approach to the soul, or divine presence in it. And
for the reality of the experience of God's people, I refer
to the account the sacred scriptures give us sometimes of
their bitter complaints of God's hiding himself, and pant-
ing for him as the hart for the water-brooks ; at other
times, at their rejoicing in his beauty and glory, with which
they are, as it were, transported ; and I think these words
of Job, " I have heard of thee by the hearing of the ear,

OBSERVATIONS ON REGENERATION. 199

but now mine eye seetli thee," (Job xiii. 5,) fully justify this
distinction of objective and subjective knowledge. For admit
that the design of the word is to represent the very lively
views he had of the divine excellency, so that, comparatively
speaking, all his former, even experimental views were but
like report; yet by a parity of reason, there is a vast
difference between experience in the lowest degree and
report ; and he goes upon this principle, that report, or by
the hearing of the ear, is a very languid and imperfect
way of knowing, compared with sight and intimate acquain-
tance. These are very different kinds of knowledge ; as
different as the knowledge a man has of a country from an
historical account and map of it, or the report of travellers,
and that he has from travelling through, and seeing it him-
self. Thus then, by this presence of God in the soul, it
has a knowledge of him, which it could not possibly have
without it, by the most animated descriptions and repre-
sentations of the word. It was thus, even innocent Adam
knew the moral character and excellency of God, not only
by objective evidence from without, but also by subjective
evidence from his experience of the divine presence.

But all this does not exclude moral influence by way of
argument, the argument contained in the word ; but
rather accounts for their irresistible efficacy. Though
mere moral suasion will not do the business, yet it is not
excluded ; it is a moral effect that is to be produced ;
therefore, it is natural enough to expect that the power
producing it should be exerted in a moral way; and, con-
sequently, a moral mean with great propriety bo admitted.

200 OBSERVATIONS ON REGENERATION.

That this matter may be better apprehended, I beg
leave to observe, that the blessed God must be exhibited
to the mind as an object of contemplation, in order to any
act of the will towards him. The will approves him as
most fit and worthy to be chosen, which must be founded
upon the contemplation of him in the mind. Length of
time is not, indeed, necessary for this purpose. The
operations of the mind are very quick. Were we to sup-
pose an adult, who had no opportunity of the word, to be
regenerated, no doubt a reflection upon his own intuitive
perceptions would exhibit the blessed God to the mind, as
an object of contemplation. For it is absurd to suppose
a new heart to exist in an adult person without any ideas
of God and divine things in the understanding ; for that
is to suppose a person regenerated, and yet altogether
ignorant of God ; to turn to God without any knowledge
of him, which I think is a contradiction, and the same
thing as to say a man is changed without any alteration.
The thief on the cross seems to be an instance to the con-
trary; though he lived in the land of Judea, and had
opportunity of the word of God, it is not probable a man
of his abandoned character sought any considerable
acquaintance with it ; yet his speech to his fellow-criminal,
and his address to Jesus Christ, showed very considerable
discoveries of God, and the character of his Saviour.

But let it be considered, that with respect to sinners
■who live under the means of grace, and enjoy the word of
God, though, by reason of their estrangement from God,
they have no proper views of divine truths, yet their

OBSERVATIONS ON REGENERATION. 201

understandings are possessed of some general speculative
knowledge of them. Yea, convinced sinners have more ;
they have such an experimental knowledge of the law con-
vincing them of sin, as is effectual to arouse them out of
their fatal security, and confute their false notions, and
awaken them to a very solemn attention to the word of
God. Now in regeneration, the intuitive views impressed
on the mind by the divine presence, are exactly the same
with the descriptions and delineations of the divine char-
acter in the word. The mind therefore, instead of reflect-
ing immediately upon its own perceptions, looks forward
to the word. Now the man's eyes are opened, and he un-
derstands the scripture in a manner he never could before.
There he sees this glorious object represented as in a glass;
from thence the reflection is so strong and lively as irresis-
tibly, though in a moral way, to determine the will ; for
surely it is very apprehensible that the views of the mind
may be so experimental, strong and full of evidence, that
it is impossible for a rational being to withold the approba-
tion and consent of the will ; and thus this divine temper
is formed in the heart. In this point of light, I think
the apostle sets the matter, " But we all with open face,
beholding, as in a glass, the glory of the Lord, are
changed into the same image, from glory to glory, even
as by the Spirit of the Lord." 2 Cor. iii. 18. Though
these words comprehend the gradual perfecting the image
of God, in the progress of the work of grace ; yet, cer-
tainly, the first step of the process is in the same way
with all the subsequent, in the whole scries. Nor does

202 OBSERVATIONS ON REGENERATION.

the use of the glass at all derogate from the efficacy of the
Spirit, in causing and conducting this whole matter. And
indeed there is as really an immediate agency of the Spirit
upon the soul, in every progressive perfecting of the image
of God, and every instance of the quickening grace in
believers, (when yet the concurring instrumentality of the
word, notwithstanding, is acknowledged,) as there is in
the first begetting of the divine life.

Here I would take notice, how very different this view
of divine illumination is from the wild conceits of enthu-
siasts. Their pretended extraordinary discoveries and
inspirations consist in unaccountable impulses without the
word, the warm flights of imagination, and agitation of
their passions ; in all this they either have no reference to
the word of God, but rather set light by it in compaxisou
of their own great light; or else in pretending to the
word, put inconsistent, ridiculous constructions upon it.
But these intuitive views of God, I mentioned as primarily
arising from his presence in the soul, are but the impres-
sion of such truths as the word of God describes; they
lead to the scriptures, and give a rational, consistent view
of them ; this light is tried and judged by the word of God.
" To the law and to the testimony ; if they speak not accor-
ding to this word, it is because there is no light in them."
Isa. viii. 20.

I cannot but think the instrumentality of the word in
regeneration, in the view I have given of it, is once and
again asserted in the sacred scriptures; thus, "being born
again, not of corruptible seed, but of incorruptible, by the

OBSEKVATIONS ON REGE'NERATION. 203

word of God which liveth and abideth for ever." 1 Pet. i.
23. The word, here rendered "born again," is the same
which is used John iii. 3, of which new birth the word is
declared to be an instrument or mean. In the same view,
the same apostle tells the Christians to whom he wrote,
that "by great and precious promises, they were made
partakers of the divine nature;" (2 Pet. i. 4;) and to be
made partakers of the divine nature is to be regenerated.
Another passage is, " Of his own will begat he us with (or
by) the word of truth." James i. 18. The word here used
cannot with any propriety, I think, be understood of any
thing else than the first infusion or begetting of spiritual
life. When this is said to be done with or by the word, it
must intend that it is used as an instrument or mean : in
this view this blessed change is expressed by " putting God's
law in the inward parts, and writing it in the heart." Jer.
xxxi. 33.

Doubtless the Holy Spirit could as easily accomplish
this great work without using any means ; yet, as it appears
very plain he has chosen to do otherwise, we may not only
suppose, but readily see, great propriety in his making use of
the word in this matter. This change is to be tried and
judged of by the word; therefore, must answer to the
descriptions and characters there given, as the impression
on the wax answers to the characters of the seal. The views
of God in the mind must be such as exactly agree to the
descriptions and representations of him in the word. It
was, consequently, very fit that these characters of the
word should be impressed upon the soul, as a medium of
determining the will in regeneration.

204 OBSERVATIONS ON REGENERATION.

Wlien the Holy Spirit takes the sinner in hand, in order
to bring him home to God, the first step he ordinarily takes
is to convince him of sin, confute his false notions, and
slay his legal hopes ; in this he makes use of the law as
a mean, as all acknowledge. Yet in order to this eifectual
access of the law to the conscience, there is as really an
immediate exertion of power and influence upon the soul,
as there is also in regeneration ; and though this conviction
does not make the sinner more worthy of the grace of
God, yet the great design of it is to prepare the way for
the opening of divine truths upon the mind, with the
brighter evidence, in its passing this saving change ; which
reflects the image of this glory upon the beholding soul,
and determines the will. (2 Cor. iii. 18, Ps. ex. 3.)

Observation 7. From this new view of the mind, and
determination of the will, or supreme regard to God,
result the various exercises of heart, which are called the
graces of the Holy Spirit, and distinguished by particular
names, as their proper pi'inciple. "

From this view of the divine character in the enliffhtcned
mind, naturall}'^ arises a discovery of the necessity of
Christ's satisfaction to divine justice, and the fitness and
glory of that way of reconciliation with God ; hence
faith in Christ. The plan of mercy still more illustrates
the glory of the divine character, for it shines in the face
of Jesus Christ ; by these views of faith, spiritual affec-
tions are excited, sorrow for, and hatred against sin raised ;
hence an habitual watchfulness against sin and opposition
to it, and delight in the service of God ; and all this infers

OBSERVATIONS ON REGENERATION. 205

A gi-eat and permanent change in the whole course of life
and action ; but practical writers have abundantly ex-
plained and described these things, to whom I refer my
readers, and shall insist no further upon them here.

I therefore conclude with this general remark, viz : that
it is of vastly more importance and concernment of us, to
inquire into the reality of a gracious change, as discovered
by the alteration, and holy exercises which the regenerate
experience, than spend our time and zeal in disputing
about the principle of spiritual life, wherein it consists, or
what it is, antecedent to all exercises thereof. While we
are warmly interested in deciding the speculative dispute,
we are apt to forget the practical consideration of the im-
portant subject, and the application of it to ourselves ; and
those who attend to us, are led to treat the matter in the
same manner ; by this means, the interests of vital piety
languish. While we justly lament the low state of
experimental religion, to devote ourselves to these specula-
tive refinements will not be found the way to revive it.
Experience will always show, that to keep up a practical
view of divine truths, and the solemn application of them
in serious, pungent addresses to the conscience, is the best
calculated for that purpose. Besides, if we lay down, by
way of hypothesis, a certain something, of which we can
have no idea, (as of a principle of life, antecedent to all
exercises of life, we cannot ; nor can we infer any conclu-
sions about its nature from any exercises of the heart, if
it include neither idea nor volition, but is something

absolutely antecedent to both,) then we shall be in danger
18

206 OBSERVATIONS ON REGENERATION.

of a superstructure as unintelligible as the basis upon
which we build. Thus some have wildly dreamed, that
the principle of spiritual life may exist in the soul without
any act or exercise of life, as a taste, which lies dormant
until a proper object be applied to it ; and if k, may exist
one moment, why not two? And if two, why not a
minute? And so on, till they bring the supposition to
hours, days, months, and years ; and so a regenerate per-
son may still continue an unbeliever, and of consequence,
in an unjustified state. And I see not why it would not
be as easy to continue the supposition till death, and to
send him to hell, with his dormant principle along with
him. Thus the cause of vital religion is greatly disserved.
But if we attend to the plain, practical views the scrip-
tures give us of this matter, consider the exercises of divine
life which discover the happy change produced in regenera-
tion, and trace these to their first principle, which, from
the nature of these exercises, we conclude to be something
of the same nature with them — to be a first act of the
series of acts or exercises that follow after, which the Holy
Spirit causes the soul to exert, {i. e., causes it to live,) we
are in no danger of any fatal mistake. In this way, the
heart will be more likely to feel itself interested ; and thus
people become more solemn and exercised in examining
and judging the state of their own souls. And that this
may be more extensively the case among professors, may
God of his infinite mercy grant for Christ's sake ! Amen.

AN ESSAY

ON THE MEANS OF GRACE.

BY THE KEV. JOHN BLAIR.

I. The great God stands in no need of means in order to
accomplish his purposes. He could, if he pleased, cause
all events he sees meet to effect, to come to pass in the
same way he caused the world at first to exist, viz : by the
word of his power or sovereign act of his will ; yet it does
not at all derogate from his efiiciency, but rather serves to
illustrate his power, to use means, and appoint a connection
between them and the end in view, both in the natural and
moral world : yet such a connection as always depends
upon the divine pleasure. Means are effectual or ineffec-
tual, as he affords or withholds his concurrence — particu-
larly, in the administration of his moral government, he
deals with the subjects thereof in a way suited to their
rational natures, and uses means of a moral nature in
carrying on the interests of religion in our degenerate
world. To this purpose, he has given his holy word,
appointed a gospel ministry and ordinances of worship,
such as the sacraments of the New Testament, praise and
prayer.

(207)

208 AN ESSAY ON

II. These, divines commonly call means, not of instruc-
tion only, but of grace ; the reason is, because it is in the
use of these means, the Holy Spirit ordinarily communi-
cates or bestows grace on sinners, and builds up his chil-
dren in holiness, until he brings them safe home to glory.
Now, whatever can be considered as a mean in reference
to an end, must have some tendency to, and, in its own
way, have influence upon, or concur in attaining it; for
that which has no such tendency or influence, has no
manner of connection with the existence or accomplishment
of the end, and, consequently, is no means of it at all. If,
therefore, these ordinances are means of grace, they must
have a tendency to, and, in the hand of the Holy Spirit,
concurrence in, the regeneration and conversion of sinners,
and thence forward, in carrying on the work of grace in
them. As all ordinances of worship are but various
manners of administrating the word of God, it is especially
to be considered as a mean for these purposes.

III. That we may see with what propriety these are
called means of grace, let us attend to what we find
ascribed to, or predicated of, the word in the Bible ; which
only can be said of it considered as an instrument or means,
and not as an efficient cause, which it cannot be. The
conviction of sinners is ascribed to it, " By the law is the
knowledge of sin." Bom. iii. 20. Peter's hearers, upon
hearing his discourse, wherein he proved from the scrip-
tures of the Old Testament, that Jesus whom they had
crucified was the true Messiah, " were pricked in their
hearts." Acts ii. 37. By this, God distinguishes his word

THE MEANS OF GRACE. 209

delivered by the true prophets, from that delivered by the
false, viz : this, that his " word is like a fire, and like a
hammer, that breaketh the rock in pieces." Jer. xxiii. 29.
" The word of God is quick and powerful, and sharper
than any two-edged sword, piercing even to the dividing
asunder of soul and spirit, and of the joints and marrow,
and is a discerner of the thoughts and intents of the
heart." Heb. iv. 12. It kills the legal pride of sinners,
" I through the law am dead to the law, that I might live
unto God." Gal. ii. 19. I have already taken notice in
my observations on regeneration, that Christians are said
to be " born again," " begotten," and " made partakers of
the divine nature,"(l Pet. i. 23, James i. 18, 2 Pet. i. 4,)
by the word of God ; to which I would add Ps. xix. 7,
8, where the word under the terms "Law," " Testimony,"
"Commandments," is said "to convert the soul," "make
wise the simple," and "enlighten the eyes;" all which
terms plainly express the saving change wrought in re-
generation. This change is an inscription of the divine
law upon the heart. Jer. xxxi. 33. All these expressions
signify much more than merely instructing the speculative
understanding. They must import the concurrence of the
word as a mean or instrument in the hand of the Holy
Spirit, both in the preparatory work of conviction, and
also in effecting the saving change in regeneration. It is
unnecessary to recite the many passages which represent
the word and ordinances as means of quickening, support-
ing, comforting, sanctifying, perfecting and strengthening
of God's people. I would only observe, that the efficacy
18*

210 AN ESSAY ON

of the word for these purposes, depends upon the presence
and immediate agency of the Holy Spirit in the heart;
which as really takes place in these instances, as in the
regeneration of a sinner, and the latter as easily admits
the use of means as the former.

IV. The efficacy of the means of grace lies not in any
intrinsic virtue in themselves, nor depends upon the poAver
or will of those who attend upon them ; for the effect to be
produced is supernatural, to which sinners are by nature
entirely averse, and destitute of a true discernment of the
excellency of the truths and weight of the arguments pro-
posed in the word ; but they are rendered effectual to the
attainment of the end by the blessing of the Holy Spirit
upon them, and his energy in them; they are means in
the Spirit's hand, rather than the creature's. And sinners
are to attend upon them in that view, that they may be in
the way in which the Spirit meets with such and works
upon them, like the poor impotent people who lay at the
pool, waiting for the descent of the angel to trouble the
waters. John iii. 4. With respect to creature agents,
the application or use of means depends upon them ; but
the causality itself, or energy of means in order to the
end, is not in their power, nor depends upon their will.
Hence, they often fail of success in the use of the best
adapted means ; but when this divine agent condescends
to use means, he causes their efficacy, and makes them effec-
tual when, and with respect to whom, he pleases. I say,
condescends to use means ; for the very circumstance I
have mentioned shows he needs them not; he could do

THE MEANS OF GRACE. 211

immediately whatsoever lie pleases ; when, therefore, he is
pleased to make use of means, it is in order to the more
easy discovery of himself +o his creatures. Hence it fol-
lows, that the great God is not the less an efficient for his
using means, nor the less displays his power in accom-
plishing the end by them.

V. Yet, notwithstanding, there is an aptness and
tendency in the means in order to the end in view, other-
wise they would not be properly means. Those things
which have no aptness or tendency to the attainment of
the end can have no sort of influence upon it ; the existence
of the end has no kind of connection with them, and, con-
sequently, they are no means at all of its existence. Now,
the aptness or tendency of the word of God to reduce sin-
ners to the obedience of Christ lies in, 1st. The clearness
of representation, whereby divine truths are set before the
mind. Divine truths are clothed in the most plain and
intelligible language their sublime nature will allow of;
they are descriptively expressed, so as not only to declare
their nature, but also to describe their true influence, and
the impressions they should make upon the heart. They
are also illustrated by the most familiar similitudes. 2d.
In the interesting manner in which these sacred truths
are urged, or the weight of the arguments with which they
are pressed home. 3d. In the awful authority and great
majesty with which they are delivered, whence they bind
and affect the conscience; they are set before us Avith a
"thus saith the Lord or Jehovah," our rightful Sovereign,
with whom is terrible majesty, "and your God," who has

212 AN ESSAY ON

a covenant claim upon his professing people. Hence, then,
when the Holy Spirit takes the word in his hand, and
makes application of it to the heart, it is most apt and fit
as a mean to instruct the mind and inform the conscience,
and thus to convince and awaken the sinner; to lay re-
straints upon men, and repress, or in some measure restrain,
even the natural enmity of the awakened sinner: and
when the Holy Spirit effectually opens the sinner's eyes,
and makes him understand divine truths as they are repre-
sented in the word, they have a most apt tendency, by
way of argument, to persuade and determine the will, and
to promote the life and exercise of all the graces of the
Holy Spirit in true Christians.*

I have said that when the word is so effectually applied
to the conscience as to convince the sinner, it is a means
of repressing or restraining his natural enmity. As this
will probably in a particular manner be called in question,
I beg leave to offer a few thoughts further upon it. I do
not at all suppose the sinner's enmity is in this case sub-
dued ; for then he would be regenerated, which is contrary
to the supposition. The wickedness of men may be, yea, in
many instances is, restrained, when its governing power is
not all broken. Hence, those who were clean escaped
from them who live in error, and escaped the pollutions of
the world through the knowledge of the Lord and Saviour
Jesus Christ, may be allured through the lusts of the flesh,

* I would here refer the reader to what I have said in the sixth Obser-
Tation on Regeneration, concerning the instrumentality of the word
therein.

THE MEANS OF GRACE. 213

and much wantonness, and be again entangled ; yea, it too
often proves to be the case, that, "according to the true pro-
verb, the dog is turned to his own vomit again, and the
sow that is washed, to her wallowing in the mire." 2 Pet.
ii. 18 — 22. The acting of the sinner's enmity is, indeed,
more direct against God and spiritual objects, thus brought
near and set in view before him by conviction, and this,
no doubt, is a great aggravation of those exercises of en-
mity ; yet it will by no means follow that enmity, as an
evil principle in the heart, is more prevalent, or has, in
this case, acquired a greater degree of power. The power
of this, as well as every other evil habit, lies in the sway
and dominion it has in the heart. Enmity reigns in the
heart ever while it is destitute of true love to God; but
yet the more peaceably it possesses the heart, and the
more fully it has its consent, the more powerful it is.
While the sinner is in a state of security, though he does
not feel so explicit opposition to God in his heart, as being
more out of view ; yet it is the same principle of enmity
that carries him on in casting God's law behind his back,
in neglecting the divine service, and giving a loose rein
to his corruptions, while he despises, and perhaps derides,
strict religion. His enmity lords it over him without con-
trol, and hardens his heart against reproof and conviction.
It is unmolested in its sway, and carries the sinner
headlong whichever way it directs ; and he justifies him-
self in all this, and refuses to take blame to himself; but
the awakened sinner, while conviction is borne home upon
the conscience, confesses the just authority over him, that

214 ANESSAYON

lie has most unjustly trampled upon it, and violated his
law. Though he has no holy acquiescence in, or choice of,
the divine government, yet he has a rational conviction
that it is rightful, and that he deserves punishment for con-
tradicting it ; that he feels his heart averse, greatly alarms
him, and convinces him of the existence of enmity in his
heart. Instead of spurning at his convictions, trampling
them under foot, and casting them off, which would be the
case if enmity acquired strength in proportion to his con-
victions, he cherishes them, and is afraid of falling back
into security again. Though he feels risings of heart,
yea, some sinners make some attempts to shake off their
convictions, with whom they are too powerful, and are in-
creased till they break their stout spirits, as they give up
their struggles to stifle them, and become afraid lest they
should leave them again to fall into a hardened state ; yet
this is so far from proving the increase of enmity as to
strength or prevalence, that, in reality, it proves the
restraint of it by the authority of God's law in the con-
science, and convincing influences of the Holy Spirit.
Upon a discovery of the exceeding depravity and wicked-
ness of his heart, the sinner, upon some principle, wishes
his heart was changed. True, he does not choose holiness
or turning to God in itself considered, for that he does
not, is one main thing that fills his conscience with so much
guilt ; yet he earnestly desires there was such a heart in
him, as did see the beauty of holiness, and truly choose it.
He desires this, indeed, upon no higher principle, than a
regard to his own happiness. This, where there is no

THE MEANS OF GRACE. 215

higher, is not a holj principle, nor is this sort of desire of
grace such as denotes true grace in the heart ; yet it is not,
in itself, a wicked principle. That this respect to his own
happiness does not regard holiness as an ingredient in it,
and is not subordinate to, and under the influence of, a
higher and more noble principle, is his crime ; but that it
is in him, and has influence upon him, is not. Surely, the
sinner's enmity is not as prevalent and unrestrained, when
he is thus anxiously solicitous to obtain heart-changing
grace, even on this principle, as when he utterly dis-
regarded the matter, and justified himself in refusing to
return.

When it is said, that the awakened sinner still continues
to reject Christ, and hate God with all his heart, the
meaning must either be, that, under all his convictions, the
sinner exerts himself to the utmost with all his might in
opposition to them ; that he the more pours contempt on
the gospel, and stoutly resolves to reject Jesus Christ, that
he casts about to find out how he may bear himself up in
a determined opposition to the gospel overtures of salva-
tion, and the more he is convinced, the more maliciously
does he oppose, and impudently justify himself in refusing,
Christ and his redemption, like the Scribes and Pharisees
of old, which would argue the increase of enmity with a
witness ; and then, the proposition is not true, yea,
notoriously contrary to fact. Or else the meaning must
only be, that notwithstanding all his convictions, and in-
crease of light, his enmity is not at all subdued, but if
present restraints were removed, it would return to its old

216 AN ESSAY ON

stubborn stoutness in the way of sin ; and aU the faculties
and powers of the soul are still under the reigning power
of that hateful principle ; and then I have no controversy
with any man about it. But this is no way inconsistent
with what I have said, unless we say, that to lay restraint
upon the lusts and corruptions of men, is inconsistent with
their dominion in the heart ; or else, that they have as
great a degree of power under restraints, as when most un-
restrained ; neither of which will any man in the due use
of his reason assert, for that would destroy all ideas of
different degrees of wickedness. The sinner's convictions
awaken his attention to those glorious objects, God, and
his Son Jesus Christ, and the way of salvation through
him ; and thereby the actings of his natural enmity are
more direct and explicit, which doubtless more aggravates
them as particular acts, and exposes the malignity of that
hateful principle. Yet that very discovery, and the sin-
ner's condemning himself for it, and cries to God for
deliverance from it, show that it has not as quiet posses-
sion of the heart, and as prevalent energy in it as former-
ly. Now it is from the principles, good or bad, which
have the governing prevalence in the heart, that persons
have their character, especially in the eye of the heart-
searching God ; if, then, under solemn convictions by the
authority of God's law, and the convincing influences of
the Holy Spirit, the sinner's natural enmity be restrained,
it will follow, that the awakened sinner's character is not,
on the whole, rendered more vile and odious in the sight
of God, than it was in the days of his security and con-

THE MEANS OF ORACE. 217

tented course of sin against him. * Can it be imagined,
that the sinner's enmity has as strong an energy in him,
when brought to break off from his course of external sins,
as when he pursued them with greediness ? When he
earnestly attends to the duties of religion, as when he
neglected them with scorn and contempt, or trifled with
them in a listless formality ? And when he eagerly seeks
the company of God's people, asking their advice, as when
he hated to be near them, could not bear their conversa-
tion, but took delight in the company of the profane and
ungodly ? But to return.

That the means of grace have a tendency to the convic-
tion and conversion of sinners, as well as the edification
of God's people, appears by the expostulations God uses
with them in his word, as utterly inexcusable and perverse
in continuing impenitents after all the pains he has taken
upon them, and means used with them. In the fifth
chapter of Isaiah from the beginning, the Lord represents
the abundant provision he had made for their fruitfulness,
in point of means and advantages which he had afforded

* It will by no means follow, that awakened sinners are, in a degree,
accepted of God, on account of their being less sinful than they were in
the days of their security ; for the divine law still condemns them as
falling short, infinitely short of iis demands; and their less sinfulness
makes no atonement for the smallest past transgression. It only follows
that, in their present case, they merit a less degree of disapprobation and
punishment; i. e., they are less offensive; and this we must admit,
or else deny diiferent degrees of wickedness ; or assert that the low-
est degree of wickedness is as offensive, and disapproved in as high a
degi-ee, as the greatest.

19

218 AN ESSAY ON

them. " What could have been done to my vineyard that
I have not done in it? Wherefore when I looked that it
should bring forth grapes, brought it forth wild grapes ?"
Isa. V. 4. "But this thing commanded I them, saying,
Obey my voice and I will be your God, and ye shall be my
people : and walk ye in all the ways that I have commanded
you, that it may be well unto you ; but they hearkened
not, nor inclined their ear, but walked in the counsels and
imaginations of their evil heart, and went backward and
not forward. Since the day that your fathers came forth
of the land of Egypt unto this day, I have even sent you
all my servants the prophets, daily rising up early and
sending them. Yet they hearkened not unto me, nor in-
clined their ear, but hardened their neck ; they did worse
than their fathers. Therefore, thou shalt speak all these
words unto them, but they will not hearken unto thee;
thou shalt also call unto them, but they will not answer
thee; but thou shalt say unto them, This is a nation that
obeyeth not the voice of the Lord their God, nor receiveth
correction. Truth is perished and cut off from their mouth.
Cut off thine hair, 0 Jerusalem, and cast it away, and
take up a lamentation on high places, for the Lord hath
rejected and forsaken the generation of his wrath." Jer.
vii. 23 — 29. Here we see their disobedience to, and abuse
of, the means he had used with them, was the reason why
they were so peculiarly the people of God's wrath, and of
the sad issue of their case. If it be said, the instruction
they got from the word is sufficient to render impenitent
sinners inexcusable, I answer, either this light and instruo-

THE MEANS OF GRACE. 219

tion has a tendency to their conversion, (and if this be
admitted, the matter is fairly given up,) or it has no such
tendency at all ; and then how does it at all render them
inexcusable in continuing impenitent and unconverted?

The conversion of sinners to God is the great scope of
the means of grace ; this the word of God calls for at their
hands, commands and presses it with the greatest importu-
nity. It is needless to recite authorities for this to such
as are acquainted with their Bible, since we might quote a
greater part of that sacred book to this purpose. There-
fore it is, that the gospel ministry is called the ministry
of reconciliation, and it is the business of gospel ministers
to pray sinners in Christ's stead to be reconciled to God.
Yet

VI. There is no certain or infallible connection between
the most diligent and earnest attendance on the means of
grace that unregenerate sinners are capable of, and their
obtaining the saving grace of God. This issue of the
matter is entirely from the sovereign mercy of God. If
we suppose a certain necessary connection in this case, it
must arise either from the nature of the thing, viz : some
constitution or law of nature, or from some promise and
positive appointment of God to that purpose ; but in the
case before us, there is no such connection in either way.
Not the former ; for the means of grace are positive insti-
tutions, and don't fall under the laws of nature ; nor do
they operate by way of influence upon God to move him
to show mercy, but are means whereby the blessed God
deals with sinners, and works eflectually on whom he

220 AN ESSAY ON

pleases; their efficacy depends upon his blessing and
energy. In this view he has appointed means, and requires
fallen man to attend upon them. Guilty sinners lie at
mercy upon which they have no claim, but it lies in the
breast of God as a Sovereign, of his own grace, to show
mercy or not as he pleases; and, therefore, according to
his sovereign pleasure, he renders the means of grace
effectual or not ; and as to the latter part of connection,
viz : by promise or positive appointment, there is not the
smallest evidence of it in the word of God ; if there be,
let any one show it who thinks he can. I must confess
I have not met with one such promise in all the book of
God. As to such passages as Luke xi. 9 and Matt. vii. 7,
" Ask and it shall be given you ; seek and ye shall find ;
knock and it shall be opened unto you," there the conduct
of God as Father towards his childi-en is plainly spoken of;
and, therefore, asking, seeking, and knocking in faith,
asking, &c., in a gracious manner is intended ; and they are
the children of God who are spoken of. So the moral
efficacy of the means of grace terminated on God to move
him to give grace, (the very mention of which shows the
absurdity of the supposition,) or the sinner's use of them
were at all the ground or reason of his showing mercy ;
then, indeed, the very appointment of means would imply
a promise of success, or something equal to it, in the
required use of them ; but this is so far from being the
case, that, on the contrary, the tendency of the means to the
end lies in their moral influence upon the consciences and
hearts of sinners. Yet whatever aptness to such an influ-

THE MEANS OF GRACE. 221

ence there is in the means of grace, such is the blindness,
deadness, enmity and prejudice of poor sinners, that until
the Holy Spirit accompany them with his presence and
energy, no such influence will eflectually take place in
their hearts. Now, he works in or by these means as a
Sovereign ; hence, he strives with many only in such a
way as that he suffers them still to resist, until in just re-
sentment he forsakes them. But with respect to the ves-
sels of mercy, he prosecutes his gracious design, until by
the "rod of his strength" (the word of his grace), he irresis-
tibly conquers, "and rules in the midst of his enemies."
Psa. ex. 2.

Therefore sinners are to use the means of grace as
creatures lying at mercy, seeking pure grace, which
depends on the mighty energy of the Holy Spii'it ; but
they can found no claim to grace on their most diligent use
of said means. It is enough to engage sinners to the use
of means, that God has appointed them as such, has re-
quired their attendance upon them ; there is an aptness in
the means themselves and a proper tendency, and it is by
these means the Holy Spirit works ; in this way he meets
with perisliing creatures in mercy, and they cannot expect
the grace of God in the neglect of his institutions. While
there is a '-'■ may he the Lord will be gracious," (Amos v.
15,) or, " wlio Jcnoweth if the Lord will return, and repent,
and leave a blessing behind him ?" (Joel ii. 14,) sinners will
be utterly inexcusable in neglecting them, and justly
charged with choosing their own destruction.

VII. From what has been said it will follow, as a con-
19*

222 AN ESSAY ON

elusion on the whole, that all sinners, when the gospel
comes, are under the most indispensable obligations to
attend the means of grace. The design of their institu-
tion, as mediums of the Spirit's dealing with their souls
about their eternal interests, lays them under bonds of
gratitude. For why, shall the offended majesty of heaven
thus seek after rebellious sinners ? Would it not then be
the basest ingratitude to treat him with neglect ? The
gracious authority of Grod binds their consciences ; he re-
quires their attendance upon his ordinances ; their very
institution implies such a requisition, and it will be a diso-
bedience, highly criminal, to neglect them.

We also hence see what grounds of encouragement sin-
ners have, for their attendance on the means of grace ;
they have not the assurance of a promise that they shall
be successful ; the great God has come under no such en-
gagement ; they have no ground of present peace and
security from their most diligent and earnest use of them.
Such apprehensions would lead to, and support, a self-
righteous spirit, and be an abuse of the means of grace.
They have great reason of deepest anxiety lest they fail
of the grace of God, and provoke the Holy Spirit to for-
sake them. Yet they have sufficient motives from the
aforesaid design of their institution ; their moral aptness
and tendency, whereby they are adapted to our rational
natures and the Spirit's operations, and suited to affect the
hearts of men in a moral way. It is the stated way of the
Spirit's dealing with the souls of men ; by his word and
ordinances he strives with sinners, and by the same means

THE MEANS OP GRACE. 223

he accomplislies his special work of grace; and in this
way there is the only probability of meeting with mercy.
In the continued neglect of God's ordinances there is cer-
tain destruction, but in waiting on God in this way there
is a peradventure the Lord may have mercy. The Holy
Spirit has rendered the means of grace effectual to multi-
tudes, and how knows each sinner but, of his rich grace,
he may effectually reach him ?

Hence, also, we may see that ministers of the gospel not
only may, with safety and propriety, but are bound, in
duty, to urge unregenerate sinners, as well as others, to a
diligent use and improvement of the means of grace, and
in that way to seek unto God for regenerating grace. If the
preceding view of the matter be kept up, such exhortations
can have no tendency to settle people in a legal dependence
on the means, nor promote security nor carnal confidence.
Yea, it is highly incumbent on the ministers of Christ to
give particular directions to poor sinners in order to their
improvement of the means, in such a manner as has the
most likely tendency, and wherewith it is most probable
the Holy Spirit may concur for their conversion to God.
Certainly, a mere external attendance upon the adminis-
tration of ordinances, while the heart is secure and care-
less, is not likely to answer any good end. Undoubtedly,
such have need to be directed so to attend to the word of
God as to compare themselves therewith, to examine them-
selves, and enter into a serious consideration of their own
state and character, and lay to heart the danger they are
in. Awakened sinners are inclined to seek shelter in the

224 AN ESSAY ON

duties of religion, and to expect healing and relief to their
consciences from their earnest use of means. These need
to be warned of that dangerous rock, and be directed to
such a view of God's law as may more deeply convince
them of their utter depravity, and slay them dead to the
law. Gal. ii. 19. Their attention to the overtures of the
gospel should be urged. Our safe path lies between two
dangerous extremes, viz : of those who only try to convince
men of their unregenerate state, call upon them to embrace
Jesus Christ, and then leave them under all their perplex-
ing exercises and distresses, without any counsel or direc-
tion ; and thus their various temptations, discouragements,
and despondencies are overlooked, and no assistance is
administered when they most need it. It is a matter of
great consequence into what hands poor, convinced sinners
fall; an unskilful treatment of them is vastly injurious.
The other extreme is of those who direct sinners to duties
and attendance on the means of grace in such a legal man-
ner as to encourage their dependence upon them; such
lead poor creatures to think they can do something to
recommend themselves to God; their utter insufficiency in
themselves is never fairly opened up. On the contrary,
they are told if they will do their part, God will do his ; and
thus they are made to believe there is a certain connection
between their own best endeavours and the saving grace
of God; that if they do what they can, God will do the
rest. Thus the nature and design of the means is misrep-
resented. They are considered as means which sinners
use with God in order to prevail with him, rather than

THE MEANS OF GRACE. 225

means whereby lie deals with them, in order to call them
back again to himself, and renders them irresistibly effica-
cious for that purpose when he pleases. The first of these
extremes tends to make sinners neglect all attempts to
perform the duties of religion, or if they give their presence
at ordinances, yet make no essay to strive with their own
hearts, as being altogether in vain, without any tendency
to promote their good, and not required of them in their
present circumstances. While this doctrine is believed,
Satan is not much afraid of damage to his interest from
all their convictions of being in an unregenerate state;
for the consequence is, they quench the Spirit. If con-
victions startle them, they, upon this principle, make no
attempt to cherish their convictions, easily fall asleep
again, and lie still in careless indolence. By the latter
extreme, the striving of sinners is turned into a wrong
channel, and they are directed to the use of means upon
principles entirely wrong. The directions they get, send
them to the law for life, and settle them upon a righteous-
ness of their own. Both the extremes are injurious to
the interests of religion, and destructive to the souls of
men. Both are to be avoided ; the ministers of the gos-
pel are to endeavour the conviction and awakening of
sinners, and when there are any awakenings they are to
attend and cherish them, and by prudent, seasonable and
evangelical counsel to direct their way, and point out the
method of salvation to them. They have sufficient en-
couragement to such a conduct upon this principle, that
however dead, miserable and helpless sinners are, yet it

226 ON THE MEANS OF GRACE.

is by such views and impressions as evangelical counsels
and directions tend to, that the Holy Spirit carries on
his work in the souls of men ; and therefore, when he
concurs, they shall be rendered effectual. May the God
of all grace teach his servants how to negotiate the treaty
of peace and reconciliation, and make them abundantly
wise to win souls to Jesus Christ ! Amen.

WILLIAM TENNENT, Jr.

The Ret. William Tennent, Jr., was the second son of William
Tennent, Sen., and was born on the 5th day of Jan., 1705, in the
County of Armagh, in Ireland, and was just turned of thirteen years
when he came to this country. Being a youth of zeal and industry,
he made great proficiency in the languages, particularly in the
Latin. Being early impressed with a deep sense of divine things,
he soon determined to follow the example of his father and elder
brother, by devoting himself to the service of God in the ministry
of the gospel. Having completed his classical course, he commenced
the study of theology with his brother Gilbert, in New Brunswick,
and after going through a regular course, was preparing for his
examination by the Presbytery as a candidate for the gospel minis-
try. By intense application, his health was affected and he appeared
to be going into a decline. It was at this point in his history, that
he fell into that remarkable death-like trance, which is fully recorded
in his life in the " Log College." On recovery from this trance, he
was found to be totally ignorant of every transaction of his life pre-
vious to his sickness. He could not read a single word, neither did
he seem to have any idea of what it meant. As soon as he became
capable of attention, he was taught to read and write, as children
are usually taught ; and afterwards began to learn the Latin lan-
guage under the tuition of his brother. One day, as he was reciting
a lesson, he suddenly started, clapped his hand to his head, as if
Bomething had hurt him, and made a pause. His brother asked him
what was the matter ; he said that he felt a sudden shock in his head,

(227)

228 WILLIAM TENNENT, JR.

and it now seemed to him as if he had read that book before. By
degrees his recollection was restored, and he could speak the Latin
as fluently as before his sickness. His memory so completely
revived, that he gained a perfect knowledge of the past transactions
of his life, as if no difficulty had previously occurred. As soon as
circumstances would permit, Mr. Tennent was licensed and began
to preach the everlasting gospel with great zeal and success. In
Oct., 1733, Mr. Tennent was regularly ordained the pastor of the
Freehold Church, as successor to his brother John, where he con-
tinued through the whole of a pretty long life, one of the best proofs
of ministerial fidelity.

Mr. Tennent was rather more than six feet high, of a spare, thin
visage, and of an erect carriage. He had bright, piercing eyes, a
long sharp nose, and a long face. His general countenance waa
grave and solemn, but at all times cheerful and pleasant with his
friends. It may be said of him, with peculiar propriety, that he
appeared, in an extraordinary manner, to live above the world and
all its allurements. He seemed habitually to have such clear views
of spiritual and heavenly things, as affi3rded him much of the fore-
taste and enjoyment of them. His faith was, really and experimen-
tally, " the substance of things hoped for, and the evidence of things
unseen." Literally his daily walk was with God, and he lived " as
seeing him who is invisible." The divine presence with him was
frequently manifested in his public ministrations and in his private
conduct.

About the latter end of Feb., 1777, Mr. Tennent was suddenly
seized with a fever, attended by violent symptoms. During his
whole sickness he continued perfectly resigned to the divine will,
until death was swallowed up in victory, on the 8th of March, 1777.
He was buried in his own church at Freehold.

GOD'S SOVEREIGNTY,

NO OBJECTION TO THE SINNER'S STRIVING.

A SERMON BY THE REV. -WILLIAM TENNENT, JR. , PREACHED TO THE MEMBERS
OF THE ENGLISH PRESBYTERIAN CHURCH, NEW YORK, JAN. 20, 1705.

" Strive to enter in at the strait gate." — Luke xiii. 24.

Such doctrines as Christ taught, his disciples need not
fear to teach ; such admonitions as the infallible Saviour
of the world hath given, we are warranted to give, and
need not fear their consequence. When, therefore, we
behold sinners, in gay and numerous multitudes, gliding
carelessly down the broad way that leadeth to destruction,
while a solitary few struggle in the narrow path of virtue,
what though some arise and cavil ? What though some en-
deavour to bewilder the pious mind with difficulties ? We
may safely warn them, as did our Divine Master; we
need not fear his displeasure, as some pretend, if we
persuade them to stop their career, to strive and struggle,
that they may enter the strait gate. But that you may
ascertain the meaning of our great Lord in the text, I beg
leave to direct your attention to two things.

20 ( 229 )

230 god's sovereignty.

1. By tlie strait gate is undoubtedly intended, the
terms of Christianity, or the conditions upon which our
salvation is suspended.

To be assured of this, we need only reflect upon the
figure made use of in the text ; this is more largely and
particularly inserted in Matt. vii. 13. Both of the
evangelists, without doubt, refer to the same expression of
our Saviour ; both give the same idea, but one more fully
than the other, as in many other instances besides the
present ; by consulting both, w^e shall therefore get the
true and full idea which Christ designed to convey.
Matthew only says, " enter the strait gate." Luke says,
"strive to enter." Matthew gives the meaning, but Luke
more fully ; that Luke gives the very words of our Lord,
in this part of the sentence, we may reasonably suppose.
For first, if he does not, he certainly conveys an idea
more than was ever intended by Christ. A struggle
towards entering is certainly more than simply entering.
It appears, in the second place, perfectly agreeable to the
latter part of the figure, where the narrowness of the gate
implies the necessity of striving to enter it. Matthew
mentions one reason for the direction, viz : " for strait is
the gate, and narrow is the way that leadeth to life ;" with
this addition by way of alarm, " and few there be who
find it." Luke does not mention this, but another
as alarming ; " that many shall seek to enter and shall not
be able." By taking both together, you find our Lord's
direction at large, which is this : " Strive — struggle — be in
groat earnest to enter the strait gate ; for wide is the

god's sovereignty. 231

gate, and broad is the way that leadeth to destruction, and
many go in thereat ; but strait is the gate, and narrow
is the way that leadeth to life, and few there are who find
it ; and let this your strife be without delay ; for many,
when it is too late, shall seek to enter in and shall not
be able.

Whence, it is easy to perceive, that man, since the fall, is
represented as by nature travelling in pursuit of happiness,
but in a mistaken path ; travelling in a way which, though
broad, descending and easy, yet leads unerring to the
abode of death. Our Divine Master represents himself as
one, who, filled with compassion, at the sight of this
numerous throng, gaily moving on to ruin, hath in his gos-
pel opened a narrow gate for their reception, which, Avith
most disinterested pity, he persuades them to strive to
enter. The way you are in, says he, is confessedly broad,
and you are kept in countenance by the multitude ; but, I
warn you, eternal death hath his dwelling there. This way
is narrow and diiEcult ; but life and happiness dwell here.
Strive and struggle then to enter.

By the strait gate, is therefore intended the terms of
Christianity, or the conditions of the gospel. And what
are these, but repentance and faith ? By the narrow way,
the continuance in these terms, or the progress of the
Christian. These are termed strait and narrow, because
of the natural corruption and evil propensities of the soul,
which make the duties of Christianity difficult and morti-
fying. To enter the strait gate, then, meaiLS neither more
nor less, than to begin to be a Christian : to submit to the

232 god's sovereignty.

terms of the gospel, or to enter a state of grace. Remark
this, mj brethren, for it will be the foundation of our
discourse.

2. But to whom is this direction given ? A second par-
ticular, which you will please to attend to. Is it to the
saints ? To those who are already in a state of favour
with God, and are already treading the rugged paths of
virtue ? No, it would be an absurdity, that those who have
already entered, should be persuaded to enter. They are
not desired to continue, but to begin ; it is to sinners that
the words are addressed ; it is to those who are in the
broad way of sin, which corrupt nature makes easy, and
throngs with a multitude.

And what direction doth he give them? What advice
flows from his divine, infalHble lips ? What direction, of
consequence, is fit and proper to be given to all such poor
wanderers by nature? What direction are his ministers
herefrom warranted to give to the numbers whom they
behold treading the same downward road ? Why, " Strive
to enter the strait gate." Let me remark, my brethren,
there is more emphasis in the original word, translated
"strive," than can be crowded into one English term:
agonizesthe, let your strife be most intense and earnest ;
not only strive but struggle, as one who would force through
a naiTOW pass. It signifies a struggling with a mere
agony ; I would render it agonize, and bow every power
of the soul in the earnest attempt as one who would save
an immortal soul

What difference — what immense difference is there

god's sovereignty. 233

between this advice, and the opinion of certain modern
reformers of doctrine, who insist that sinners ought not to
be put upon striving for the salvation of their souls; that
they ought not to be directed to seek for faith, or an
entrance into this strait gate, into these mortifying con-
ditions of the gospel ; and who brand all attempts to enter
upon the narrow way of Jesus, with the foulest names !

Our Lord commands, and, therefore, there must be cer-
tain strivings, not only lawful, but the absolute duty of
the unconverted, that they may enter the strait gate.

But because this notion is supposed by some to be incon-
sistent with God's sovereign disposal of grace, let me take
up a little of your time,

I. In reconciling the notion of the sinner's striving,
with that of the unmoved bestowment of grace. And in the

II place, Let me answer the objections offered to the
doctrine.

I. In order to the first, let me lay down a few plain
propositions or considerations, which being attended to,
the difficulties vanish, and the truths appear reconciled of
themselves.

1. God, in the bestowment of his grace or sanctifying
the soul, treats man not as he would a stone, in the new
modelling its form, but as a reasonable being ; by his
divine power making use of motives and means in changing
his disposition.

Such rational means and motives as are in themselves
fitted to influence the mind, infinite power makes use of as
the instruments in converting the mind. To what other
20*

234 god's sovereignty.

end are all the rational and persuasive calls to sinners in
the gospel, if they are not to be the means in the hand of
God for their conversion ? To what end are such glorious
prospects set before them to awaken their hopes ? Why
Buch awful terror to alarm their fears — such powerful mo-
tives to their gratitude — such afflictive providences — such
instances of mercy and goodness which (the apostle
expressly asserts) lead to repentance? Are these only
sent to vex and disquiet them, without any tendency to
bring them to God ? Why do we preach and you hear ?
Why do we persuade and you listen? Is the whole in-
tent, the only design of this, to condemn and make miser-
able ? God forbid that we should harbour such a thought !
To suppose that God would lay and execute such a plan,
the whole design of which is to condemn and render more
wretched, is a thought highly injurious to the great foun-
tain of happiness.

Now, although we can conceive of God's implanting a
principle of holiness into the soul by his immediate power,
without the interposition of any instruments, yet we have
no reason to think that this is his ordinary method. Though
by a single fiat the whole creation might have come into
its present existence and order, yet he chose to do it in
days, and by distinct commands ; he saw fit that his Spirit,
or his winds, should move on the face of the water, although
he might have caused the whole human race to he in a
moment, by a single command ; yet he sees proper to make
use of instruments in its production. As in the world of
nature, so in the world of grace, he uses his word and ordi-

god's sovereignty. 235

nances ; they are the instruments in the hands of infinite
power to produce the change ; but they are only instru-
ments which, without that power, would never effect it,
more than the naked, inactive tools would frame a house,
without the workman's strength and wisdom. Hence, God
is said to "beget us by his word."

But here it is replied, What is this to our striving ? Is
there no distinction between the means which God uses
with us, and those which we use with ourselves ?

2. We answer by our second proposition, which is, that
as our souls are rational, and to be changed by the inter-
position of certain motives and arguments in the hand, and
set home by the power, of God ; so it is necessary, that we,
somehow or other, attend to these motives and arguments.
If this is not the case, the pagans in Africa are in as fair
a way to be converted by the gospel, as we who have it in
our hands. If there is not a necessity that we diligently
attend to it, there can be no benefit in having it. If we
never hear, if we never attend to these motives and argu-
ments, how can they be the instruments of our conversion ?
If we never hear, if we never read, if we never meditate
on the word of God at all, how can that word be the means
of begetting us again ? In this sense, undoubtedly, faith
is said to come by hearing, and hearing by the word of
God. Now says the apostle, " How shall they hear unless
there is a preacher, and how shall he preach, unless he be
sent ?" Upon the apostle's plan, there must be a preacher
— he must preach — we must hear, attend and consider, or
else we cannot have faith. Here you see, Ave must be

236 god's sovereignty.

active In the matter. Now, as this is the ordinary way
in which it hath pleased God to communicate faith, is not
he very absurd, who dreams of getting faith, without such
attendance and reflection, and all those other things which
are consequent upon, and necessarily connected with it ?
And is not this reason enough for us to persuade mankind
to go and hear the word preached, to attend with all their
might, to strive by reflection to see and feel its force, and
so on as to other duties ? This kind of striving, you see,
is absolutely necessary to faith and holiness, in the
ordinary course of God's dealing with sinners. And we
can see no reason, why this notion should be objected to,
because there seems to be something done in the matter,
which God hath not immediately done : for if it may be
his sovereign pleasure, to make use of the instrumentality
of others towards my conversion, I see not why he may
not also make use of the instrumentality of my own
thoughts and reflections, to bring about that desirable end.
And if we may call the dealings of God with us, by the
instrumentality of others, the means of grace, I can see
no reason, why we may not also term his dealing with us,
by our own instrumentality, the means of grace likewise.

Now, my brethren, though some loudly exclaim against
our calling these means, the way in which God usually con-
fers his grace, because Christ hath, by way of eminence,
stiled himself the way, that is, the foundation or procuring
cause of salvation; yet there is an evident distinction
between the way, or manner in which, and the procuring
cause of which ; and inasmuch as we always use it in the

god's sovereignty. 237

former sense, when we speak on this subject, I can see no
reason to change the term, a term so expressive, until our
great reformer of Christianity shall furnish us with a
better.

To conclude this section, although the salvation of a sin-
ner, from first to last, may, in a sound and theological
sense, be termed a miracle, and is begun and accomplished
" according to the working of God's mighty power, which
he wrought in Christ when he raised him from the dead ;"
(Eph. i. 19 ;) yet, as it has pleased God to subject his works
in nature to the instrumentality of second causes, and the
ways of his providence and grace, in their ordinary dis-
pensation, to the rational use of means, we are not to ex-
pect our salvation, or even the common blessings of this
life, without using the means appointed to obtain them.
There is a wide difference between what God can do, and
sometimes does in an extraordinary way, and what we, as
reasonable creatures, ought to do. And we leave it to our
hearers to judge, whether, according to the instituted
method of divine grace, revealed in the holy scriptures,
and confirmed by the experience of the saints, it is not as
reasonable to hope, that God will overset nature, and ex-
tinguish the sun by a miracle, for our salvation, as to ex-
pect it without striving ; and in all seasons, whether
ordinary or extraordinary, which have happened in the
Chui-ch of God, the first evidence we have of a sinner's re-
turn is, after diligent use of appointed means, and
previous earnest striving. St. Paul's conversion was very
sudden, and as miraculous as any we read of; yet the first

238 god's sovereignty.

notice we have of it, is, "behold he prayeth." Acts ix. 11.
The conversion of the three thousand, on the day of Pen-
tecost, was in the way of an anxious concern for salvation ;
and we read, that from the days of John the Baptist, the
kin<;dom of heaven suffered violence, and the violent took
it by force. Matt. xi. 12. And we have no reason to sup-
pose, that salvation can be obtained upon easier terms at
this day.

Objection. But if his striving is so necessary, may he
not make a merit of it, and thus the bestowment of grace
not appear wholly free? See here the principal objection
to this scheme, which gives occasion to our third propo-
sition.

3. There is a wide difference between the way or man-
ner in which God chooses to bestow his grace, and the
procuring, meritorious cause for which. You may exem-
plify this in the case even of the saints. How are saints
appointed to get more grace ? Are they to be idle, and
carelessly wait to see whether a sovereign God will bestow
it? No; they are to cry for it, and act like babes;
according to Paul, they are eagerly to " desire the sincere
milk of the word that they may grow thereby." Now,
their eager desires, their praying and crying, were it pro-
longed to eternity, cannot be esteemed an equivalent for
one smile of their God. Their desires and prayers are
not the procm-ing cause, or the merit for which God bestows
more grace : they do not move him to do it by way of
desert ; and yet he hath appointed this as the way in
which, for Christ's sake, they may expect it. These ordi-

GOD'8 sovereigxty. 289

nances are the means he makes use of in conveying it ;
Christ, and Christ alone, is the meritorious and procuring
cause. Thus you see, there is an undeniable distinction
between the way in which God, as a Sovereign, chooses to
confer, and the procuring cause for which. And if the
saint who obtains fresh supplies of grace in this way, hath
no cause, and will never find cause to boast of his having

O

deserved, or moved God to it by his prayers, much less
will the poor sinner, whose attendance upon the means of
grace is so much more imperfect. " Boasting is therefore
wholly excluded."

If we consider matters strictly, we shall find that our
diligence to eternity is not a sufiicient payment for a mor-
sel of bread. The smallest mercy of God cannot be repaid
by an eternity of our little services, much less can the un-
speakable blessing of a new heart, a blessing that extends
its happy influence through perpetual ages ! I say, much
less can this be purchased by a poor worm's listening, or
praying, or crying. Wliat I hath it ever entered the heart
of a rational man to suppose that a few sighs, a few tears,
a few moments' attendance to the proposals of the gospel,
is the price to purchase a forfeited, happy eternity ? God,
therefore, being under no obligation to our merit, even after
we have done all, need not bestow his grace. And this
scheme represents him as sovereign in his gifts as sover-
eignty itself, or as the opposers of our doctrine can wish.
You can conceive of nothing more sovereign and free, than
that which is bestowed without any foundation of merit in
the subject, but against merit. It is necessary that we

240 god's sovereignty.

should attend in that way, but the necessity of our so
attending doth not argue any desert in it, or that God
is brought under any obligation ; it only argues that
God is sovereign in choosing the way of his bestowment,
and even when we attend in that way, he is sovereign in
bestowing, or not bestowing, as he pleases. We, therefore,
cannot see any cause our opponents have to cry out against
the doctrine, as tending to lead sinners to expect justifica-
tion in part by their striving, and to leave only part of
their justification to Christ. In this argument we have
notliing to do with justification ; and so much as to bring
it in, by way of objection, is a gross impertinency, and
only calculated to blind the unwary. Justification can
only be founded on merit, and in this affair we plead for
no merit at all ; we insist there is none.

It is true, the sinner who is thus active, is less guilty
than he who lives in rebellious contempt. But a bare
absence of guilt, my being not so wicked, for instance, as
Beelzebub, is no reason God should bestow peculiar favours
on me ; it is no positive merit, but only a reason why I
should not be punished equally to another.

But, say our opposers, " Suppose the man who hath thus
attended and sought for mercy, to meet with his miserable
friend in eternity, who had neglected thus to seek, and
died in his sins, would he not have a right to accost him
thus, ' 0 thou miserable wretch ! why didst thou not
strive as I did, and have obtained mercy ?' " hinting, that
his seeking had in some degree deserved the favour. We
answer, through rich grace, the saints have a prospect of

god's sovereignty. 241

better judgments, than to be liable to the absurd mistake.
The triumphant happy spirit would necessarily see, that
although he had attended in the way which his Sovereign
had made necessary to his salvation ; yet his so attending
(although it rendered him, as far as it went, less guilty)
had no procuring merit in it ; and far from ascribing the
praise to himself, his Redeemer, who procured the blessing,
would be all his song.

Only reason with yourselves, and you will find that the
glorified saint, who sits upon a throne of more exalted emi-
nence in the world above, will have just as much reason
to exult over his inferior friend, as the saint will have over
the sinner. For God is as sovereign, in the bestowment
of superior degrees of grace, in the use of means, upon
saints, as he is in giving grace to sinners at all. Our op-
ponents cannot deny this, consistent with their own senti-
ments. And do you think that the most exalted spirit
above will have an opportunity to boast over the inferior ?
You need not allege, that God hath bound himself by pro-
mise to his people, and therefore there is a difierence;
they may strive and obtain more grace. God never acts,
God never promises under the gospel, but upon the footing
of equity and merit. If he hath promised, it is not upon
the footing of desert in them, but only in Christ, and
that in their attendance upon the means of his institution.
The saint cannot deserve the mercy by his doings, more
than the sinner. The favour conferred on him is there-
fore as free grace, as that on the sinner; and if the
sovereignty and freedom of grace is an argument against
21

242 god's sovereignty.

endeavouring to obtain it, it was as much against the
saint's endeavours, as against those of the sinner.

Thus we see, a proper attention to the plain distinction
between the way in which, and the meritorious cause for
wliich, entirely removes all the difficulty about boasting.

But you will say, " There is a wide difference ; the saint
can do actions that are spiritually good ; the sinner can
not, for he is represented as spiritually dead." We
answer, this doth not at all alter the case, as to the
the sovereignty of God's bestOAvment, unless it be supposed
that the spirituality of these actions does really merit such a
besto-\vment ; but this oui- opponents cannot allow, upon
their own principles. And if their spiritual actions do not
justify, or merit, they are as much the subjects of pm*e
mercy, as the sinner. This brings us to our fourth pro-
position.

4. Though the unconverted can do nothing that is spirit-
ually good, yet they can do what is materially good ; nor
is this distinction vain. The matter and the form of duty
are most obviously distinct. Praying is the matter of a duty
— with faith is the form of it. Hearing is the matter of a
duty — with love is the form ; doing alms is the matter ;
from a principle of divine charity is the form. Where these
good dispositions are wanting, the form of the duty is bad,
though the performer is, nevertheless, not so guilty as he who
neglects matter and form both. Now the sinner can pray,
he can hear, he can do alms, he can do things materially
good, though not formally so. The performance of these du-
ties, as a natural man can perform them, is the way in which

god's sovereignty. 243

God usually confers his grace, for Christ's sake, although
they do not merit it ; and such performance leaves him
less guilty, than if he did not perform them at all. The
one is only an improper compliance, the other an open,
affronting denial. If this is not a truth, then you can
make no difference, as to guilt, between the most profli-
gate, and him who is only outwardly moral. It is as ab-
surd, therefore, as it is shocking, that some oppose the
use of any means by men in their natural estate, under
the notion that they only render themselves more guilty
than they would be without them. It is not only contrary
to reason, and sides with the cursed suggestions of the
wicked heart, but opens a door to all licentiousness.

Objection. "But will God ever reward duties sinfully
performed ?" It is not a reward that we look for in the
present case ; it is not a reward that we would have sinners
expect. They are only to attend upon God in the way in
which he ordinarily takes notice of sinners, hoping that
sovereign pity will deign to light on them, and confessing
that they may with justice be abandoned after all.

5. Our fifth and last proposition is founded on the rest,
viz : the man who carefully attends upon the means of
grace, and seeks for the renewing influences of the Holy
Spirit, hath all the encouragement which fallen, sinful
creatures should dare to ask ; but those who live in the
avowed neglect of the gospel have no encouragement at all.

As for the former, he is encouraged from the gospel
scheme. He knows that Christ has died to make it possi-
ble for such to come to God. He knoAvs that he hath

244 god's sovekeignty.

purchased the Holy Spirit for that very purpose ; he knows
that faith cometh by hearing, and that God ordinarily be-
stows his grace by the instrumentality of these means.
And is not this a sufficient encouragement to make them
attend upon them?

As to those who live in the avowed neglect of the gos-
pel, they have no encoui-agement to hope for grace at all.

When they look at the general course of his proceeding,
they cannot hope from that. As to the motives and means
in the gospel, they withdraw themselves from them. And
to hope that God will convert them in an extraordinary
and miraculous way, is as absui'd as to hope that he will
change the course of nature. What if he hath done it
in a few instances ? So he hath caused the sun to stand
Btill, but is it to be expected that he will always do so, and
especially, that he will make thee a signal instance, when
thou, presuming on that, dost make it a foundation to
abuse him ?

But of all, methinks there can be no idea more detestable
to our rational nature, than that propagated by some, viz :
that the most presumptuous, heaven-daring sinner, is in as
fair a way to meet with God's favour, as he who is seeking
for grace as a natural man may seek. Nay, say some, he
is in a fairer way, for publicans and harlots should enter
the kingdom of heaven, sooner than the self-righteous
Pharisees.

Those publicans and harlots, who came to our Lord, and
sought for his favour, it is true, were in a more likely way
to obtain it, than those self-conceited men, the whited

god's sovereignty, 245

sepulchres, who denied him, and despised the only Saviour
of mankind. But to suppose that publicans and har-
lots, in general, have a fairer prospect than the moral
seeker, not only contradicts all our notions of God's
working on the heart, by the means and motives of the
gospel, which cannot be in the case of him who never
attends to them ; but it casts a most horrible reflection
upon the very nature of God, as if he were inclined most
to mercy, where the most abominable guilt is, and therefore
the more accursed our crimes, the nearer to heaven. Oh,
infernal blasphemy ! Upon this plan — go on, ye profane !
Laugh at heaven, despise the terrors of God, blaspheme
the awful name, excel hell itself, and cause the damned to
shudder at superior crimes ! The more execrable, the
more to be exalted ! And ye infidels, ye atheists of every
name, ye who most disbelieve and most contemn the gos-
pel, ye have the fairest prospects of salvation by it !

It is in vain that you attempt to excuse the blasphemous
insinuation, by saying that it gives more glory to the grace
of God. Is it giving more glory to his grace to say, that
it is readier to alight on a greater transgressor than on a
small one ? that the more guilty, the more fit objects for
his mercy ? Does this give a lovely idea of the best of
beings ? We do not deny that he can, and does make some
examples of his grace among the most profligate, to show
the happy extent of his gospel : to show that Christ is able
to save even them. But to argue from hence, that it is
more agreeable to his nature, than to let his mercy fall
upon smaller transgressors, is blasphemous and false ; and
21*

246 god's sovereignty.

even to say tliat he makes as many instances of grace,
among the former as among the latter, is also false. The
least vicious have no claim to his favour by that, as it is
no virtue or real merit in me, that I am not so bad as
the devil. Yet to say that the vicious are not farther
off from God, and of consequence that their salvation
is not more improbable, implies blasphemy. And if the
gospel, my beloved brethren, gives you any such notion
of God ; if it renders the salvation of the greatest sinner
only as probable as that of the least, oh, be terrified ! the
gospel encourages the presumptuous sinner, and you ought
not to receive it. Reject, then, that impious book, that
gives so false an idea of infinite perfection, and serves to
poison the already poisoned souls of mankind. But rather
blast the wretched pen, which would palm on inspiration,
doctrines of which this is the plain consequence ; and thus,
under the guise of friendship, betray the cause like Judas !

But to sum up the whole. If God ordinarily bestows
his grace in the use and by the instrumentality of certain
means, and thereby hath rendered our attendance upon
those means necessary ; if our attendance upon those means
infers no obligation upon God by way of merit, but leaves
him still sovereign in his bestowment ; if he who strives
hath sufficient encouragement, and he who does not hath
none ; what shall we conclude ? What, but that it is rea-
sonable and warrantable to urge home the advice of my
text upon sinners ? Strive to enter the strait gate.

II. A few objections remain to be answered.

1. " The essence of true religion," say some, " seems to

god's sovereignty. 247

consist in an entire willingness to return to God through
Christ. Now, it appears absurd to suppose that a man
can make himself willing ; for it is to be supposed that we
are willing already when we strive."

We answer, common experience may contradict this, for
who knows not, that often our rational judgment and our
practical judgment contradict each other ? " What I
would, that do I not, and what I would not, that do I,"
could an apostle say. In my depraved state, I often find
myself unwilling to do what my reason dictates. And when
I am convinced that the ways of holiness are best in them-
selves, and lead to life; when my conscience approves
them, and yet I find my heart reluctant, may I not sit down
and calmly strive to reason myself into willingness ? Are
not the people of God often obliged to do this when they
find reluctance within? Why, then, may not the sinner
use this means, and many others? And how know you
that God will not render them effectual to that end ? So
that you see we may be unwilling and yet strive.

2. Objection. " The apostle gave no such direction to
the trembling jailer, who asked what he should do to be
saved. We find his reply is only, ' Believe.' "

The apostle answered according to the question, which
proceeded from pagan ignorance of the terms of salvation.
And such also should be our answer, when a blind heathen
is solicitous what is required of him, as a suspending term
of salvation. But if we are asked what is the most pro-
bable way to have this faith implanted, the question is
different, and we must answer as in our text.

248 god's sovereignty.

3. " But is not this setting up a new law of worts ?"
Yes, if we made our doings the procuring cause for which,
or the means of our justification. But when we exclude
them from having the least share in it, and only admit
them as the most probable way to get faith, we are not
afraid of this imputation.

4. But it is objected, in the fourth place, that " sinners
are already so prone to depend upon these attempts, to
recommend them to God, that it is dangerous to direct
them." And if they are prone to turn good into evil,
shall we not therefore insist upon their duty ? All that
can follow from this argument is, that we should be
extremely careful to show them, that no dependence is to
be placed upon anything but Christ for justification.

5. " Who then maketh us to differ ? If the first step
towards this is our own, may we not claim a share in the
event ?" No more than the lifeless, impotent tool of the
carver can claim a share in the excellency of a fine per-
formance in carving. If the preacher can claim no share
in the conversion of that soul, which, without the energy
of the Divine Spirit, had remained in the chains of sin,
Bure the hearer must be silent. Suppose I laboured under
a dangerous disease, and by the order of my physician, it
became necessary that I should wait upon him in a
certain place ; suppose me in effect cured by his prescrip-
tions, should not I be laughed at, if I assumed to myself
any praise of the cure, because I had complied with that
order ? Hearer, apply it.

6. As to those objections brought against us by a cer-

god's sovereignty. 249

tain sophistical and splenetic pen, (with which popularity
seems to be the greatest crime,) drawn from the popularity
of this doctrine, they are insufficient and false.

Insufficient, inasmuch as although we confess that many
of the distinguishing doctrines of the gospel are disgusting
to the carnal mind, yet we cannot thence infer, that every
doctrine which is not so is not a Christian doctrine. For
many of the doctrines of Christianity are so self evident
and really pleasing to the rational mind, that they do not
disgust even the wicked ; and the case hath been known
when even a pagan emperor desired of an august assembly
that the man Jesus should be enrolled among their gods,
on account of some of his doctrines. But the objection to
our plan is

2. False. It is far from pleasing the carnal taste. The
carnal mind ever hates the divine sovereignty, and we
represent the deity, first, sovereign in designing to bestow
grace at all ; secondly, sovereign in his conditions ; third-
ly, sovereign in his choice of the way or manner in which
sinners must attend ; and at last he is sovereign in bestow-
ing or not bestowing at all, even after we strive to obtain it.
And this idea of the divine sovereignty is, at least, as morti-
fying to the carnal mind, as that opinion of our opponents,
who represent the most base of mankind as near to heaven
as the moral seeker after divine grace. Let none of us,
therefore, my brethren, give into that specious trap, and
suppose, that, because the promulgator of such pernicious
doctrines meets with deserved contempt, they, therefore,
must be genuine Cliristianity.

250 god's sovereignty.

Our discourse concludes with a few remarks upon the
pernicious tendency of the doctrine we oppose, and with
a short application to such as our text is addressed to in
particular.

1. The doctrine we oppose, in the first place, tends to
give an unlovely idea of the nature of God, as being equally
inclined to have mercy upon the most abhorred, as upon
the least so. And here, be not afraid that it can be
replied, that we represent the sovereign majesty as actuated
by a view of real merit in the least vicious, which is not in
him which is more so. We have already observed, and it
is evident to common sense, that the not being so wicked
is no positive claim to peculiar favours. An absence of
guilt can only procure an absence of punishment, but not
positive blessings.

2. The contrary doctrine represents all the means
which are used with sinners, under the gospel, as useless ;
and thus all those calls, those motives, those tender argu-
ments addressed to sinners — arguments in which all the
bowels of heaven seem to sound — are to be esteemed as
useless lumber. For unless they are to be attended to, of
what use are they ? If they are necessary and useful,
must it not be the duty of sinners to attend to them ? And
if so, what is the guilt of those who would prevail with
sinners to contemn their duty, and to omit, alas ! what
they are too much inclined to omit already.

3. But, what is most shocking, they who would dis-
courage the strivings of the unconverted, only join with
the reluctant wicked heart, and join with the enemy of

god's sovereiqxty. 251

God and man, to encourage a continuance in sin. It is
well known that the carnal heart is only to be worked upon
by motives of profit and fear, that are present. If, there-
fore, their present prospects, as to the favour of God, are
wholly the same, whether they serve their abandoned lusts
to the utmost or not ; whether they seek for divine mercy
in the abstinence from gross sins, or wholly give them-
selves up to wickedness ; then what single motive have we
to restrain them ? It is vain to tell them that they will be
more miserable hereafter — hereafter never affects them as
the present. They are void of that faith, which is the
evidence of things not seen ; and unless they have the
prospect of some present advantage, they will not abstain.
"We can but be damned," say they; "then let us fill up
our measure, since it is as probable that in this way we
shall meet with favour as in any other." This is the con-
clusion the wicked are apt to draw, in spite of all our en-
deavours to the contrary ; this is the excuse they plead,
and methinks there is little need to confirm it. We dare
appeal to every wicked heart here present, and it must
confess, that it frequently brings our opponents' doctrine
as a plea for its licentiousness ; and we now call to wit-
ness the effects, the sad and horrible effects, which have
followed wherever the fatal doctrine hath been preached.
Only let it be proclaimed from this desk, that the most
vicious are in as likely a way to obtain divine grace, as he
who is seeking it in a moral life, and you will directly hear
it in the mouth of every impious debauchee, as a justifying
argument. The secure sinner makes it a reason for his

252 god's sovereignty.

carelessness, and contempt of every ordinance. The
duties of the family and the closet are neglected; and
those who have been baptized, lead the life of pagans.
Well did you collect your household churches, ye faithful
servants of the Most High ! Well did you warn your sons
and daughters to turn a deaf ear to the preacher, and to
avoid the fatal rock. *

0 my beloved brethren ! it is painful to see the con-
sequences which have followed, and which must follow, in
places where the infernal scheme hath been broached.
Let me conclude by earnestly entreating the secure and
careless, that they will not suffer themselves to be deceived,
either by the suggestions of a wicked heart, by the enemy
of God and man, or even by this — what shall I name it ?
— infernal machination. Ye who are in the broad road to
destruction, who are unwilling to struggle in the narrow
paths of virtue and life, oh, reflect, where do those gay
and sprightly ways conduct you ? Doth not eternal death
hold his domain before you ? Why, for a few moments'
guilty pleasure, would you abandon yourself to eternal
pains ? The gay mob, it is true, is with you ; but why
should that encourage you ? Oh, learn to look upon them
only as oxen, who, though trimmed with garlands, and
playing down an easy passage, are devoted to slaughter.

The Saviour of mankind hath opened a safe' retreat from
death. The Saviour of mankind, out of disinterested com-

* We have understood, that some worthy persons have found themselves
obliged, upon hearing such doctrines, to call their families together and
warn them against it.

god's sovereignty. 253

passion, invites you to "strive to enter the strait gate."
Your souls, your eternity join in the important demand ;
and all that should influence a rational being urges home
the proposal. In this, it is true, you will be opposed by
the world, with all its scorn and malice, the flesh with all
its corrupt inclinations, and by the devil with every art his
long practised cunning can invent ; and, therefore, stri-
ving, struggling, nay, agonizing will be necessary. That
careless, indolent life will never do. But remember, a
whole immortality — the love of Jehovah himself is the
prize.

And let it not discourage you, that God, and God alone,
must be the great efficient. Were it to be performed by
a man, or even by an angel, you would have some room
for discouragement; but infinite benevolence, the eternal
fountain of goodness and grace, is He to whom your suit is
directed.

Let me, therefore, conclude with the apostle's exhorta-
tion to this purpose, " Work out your salvation with fear
and trembling." For why ? " Knowing that it is God who
w^orketh in us to will and to do," and that it is of his own
" good pleasure." Amen.

22

JOHN TENNENT.

The Key. John Tennent, the third son of the Rev. "William Ten-
nent, Sen., was born in the County of Armagh, in Ireland, the 12th
of Nov., 1707. The whole of his education he obtained under the
paternal roof and in the Log College.

We have a most interesting narrative of his conversion, from the
pen of his brother Gilbert, showing the fearful nature of his convic-
tions of sin, danger, and misery ; from which, after an agony almost
uninterrupted for four days and nights, he was signally relieved
and filled with joy and praise.

When he had finished his preparatory studies in the Log College,
he presented himself to the Presbytery of Philadelphia ; and after
passing with credit the usual trials, he was licensed to preach the
gospel. Soon after his licensure, he visited the congregation of
Freehold, in the County of Monmouth, New Jersey, which was now
without a pastor. Being a young man of uncommon modesty and
humility, he was very reluctant to go, and even after he had con-
sented to visit them, he regretted the engagement very much ; for
it seemed to him that they were a people whom God had given up
for the abuse of the gospel. But though he went under this cloud
of discouragement, his first labours among this people were remark-
ably blessed. On his first visit, he preached four or five Sabbaths,
and found among the people a serious disposition to attend
to the concerns of their souls, and to search the scriptures, to
see whether the things they heard from the pulpit were so. And
he was assisted to preach with so much freedom, that he told his
(254)

JOHN TENNENT. 255

brother WilHam, that he was fully persuaded that Christ Jesus had
a large harvest to bring home there ; and though they were a poor
broken people, yet, if they called him, he would go tfo them though
he should be under the necessity of begging his bread. On the 15th
of April, 1730, they assembled and gave him a unanimous call,
which he accepted, and was ordained Nov. 19th, of the same year.

His labours in this congregation, according to his brother Gilbert,
were attended with three notable qualities : prudence, diligence, and
success. Though the time was short which he was permitted to re-
main among them, yet his labours were abundant. His race was swift
and vehement, and his heart was so fixed on the work of God, that
he could not be persuaded to desist from his public labours, even
when his body was emaciated and debilitated by a consumptive dis-
ease; and when, in the judgment of physicians, it was prejudicial
to his broken constitution. As his death drew near, his love for his
people and concern for their welfare increased, and he would often
express himself in such language as the following ; " I am grieved for
my people, for I fear they will be left to wander as sheep without a
shepherd, or get one that will pull down what I have poorly endea-
voured to build up." His brother who watched with him in hia
sickness, has frequently overheard him in the deep silence of the
night wrestling with God by prayer, with sobs and tears, for his peo-
ple.

His last words were like those of some of the old martyrs. A few
minutes before he expired, holding his brother William by the hand,
he broke out into the following rapturous expressions : "Farewell,
my brethren, farewell, father and mother ; farewell, world with all
thy vain delights. Welcome, God and Father — welcome, sweet
Lord Jesus — welcome, death — welcome, eternity. Amen." Then
with a loud voice he said, " Lord Jesus, come. Lord Jesus." And so
he fell asleep in Christ. His death occurred on the 23d of April,
1732, in the twenty-fifth year of his age.

REGENERATION OPENED.

A SERMON BY THE KEV. JOHN TENNENT.

" Jesus answered and said unto him, Verily, verily, I say unto thee, Ex-
cept a man be born again, he cannot see the kingdom of God," John
iii. 3.

These words are part of a remarkable dialogue between
Christ and Nicodemus, in which Nicodemus's fear, igno-
rance, and willingness to be taught are principally bewrayed.
He was one of the Pharisees, as we are informed from the
first verse of this chapter, who in general were stated
enemies against Christ and his gospel. These Pharisees
were proud separatists, who, upon the opinion of their own
righteousness, despised all others.

As to his station, he was a ruler, as the word archon
signifies. This man, being in a high and eminent station,
through fear of incurring the anger or displeasure of the
Jewish Sanhedrim by openly professing Christ, came to
him by night, verse 2. Thus we see what clogs, hindran-
ces, and impediments, honour, grandeur, and greatness are
in the way of the profession and practice of truth and
holiness ; yet it is evident from the words of Nicodemus
in the second verse, notwithstanding his fears to acknow-
( 256 )

REGENERATION OPENED. 257

ledge openly tlie truth of Christ's mission from the Father,
that he had a well grounded persuasion of it from the
miracles the blessed Jesus had wrought. " Rabbi, we
know that thou art a teacher come from God ; for no man
can do those miracles that thou doest, except God be with
him." But certainly, it is of vast consequence and impor-
tance, that the gross ignorance and strange stupidity of
this learned man, a teacher in Israel, concerning the vital
part of piety, are so perspicuously detected in oar text and
context. "Jesus answered and said unto him. Verily." —
In the words are three things remarkable, I. A proposition.
II. An asseveration. III. The implicit occasion of them
both.

I. The proposition in these words, "Except a man be
born again, he cannot see the kingdom of God." In it
there are two things, 1. The subject, a man. 2. The
predicate, or that which is spoken concerning the subject,
" be born again."

1. As to the subject, a man. This indefinite expression
(the matter so requiring as the present case is) is equipollent,
or equivalent to a universal. It is as much as if he had
said, every one, of whatsoever order, or character, or age,
or nation, great or small, rich or poor, noble or ignoble,
learned or unlearned, young or old, Jew or Gentile, bond
or free, male or female, must be born again, or they can-
not see the kingdom of God. Gal. vi. 15. Heb. xii. 14.
1 Pet. i. 23. 2 John i. 13. John iii. 7. 1 John ii. 29.
iii. 9. V. 4.

2. The predicate, which being complex, treats of two

22*

258 REGENERATION OPENED.

things, viz : 1. Of happiness under that term the " king-
dom of God." 2. The qualification universally necessary
to obtain it, which is "being born again;" ean me tis
gennethe anothen. The Greek word anothen is generally
rendered superne, from above, but the tenor of our con-
text, especially Nicodemus's answer to Christ, " How can
a man enter the second time?" (ver. 4.) sufficiently proves
that it signifies as much here as deuteron, or again, ouk
dunatai idem ten hasileian tou Theou ; " he cannot see the
kingdom of God." By seeing here, I understand possessing,
according to that phrase of the Romans, Hereditateni cer-
nere. A proof of this we have in our Lord's sermon on
the Mount, (Matt. v. 8,) " Blessed are the pure in heart :
for they shall see God," i. e., they shall see him to their
comfort, see him so as to enjoy him, see him as a Friend
and Father, and possess him as a satisfying portion.
" Cannot — " an unregenerate man is under a threefold impo-
tency in regard of the enjoyment of God's kingdom.

1. Natural. He must take this kingdom by main force,
out of the hands of a just and infinite God, if he gets it
at all, while he remains in this state. Now what power
has a guilty worm to do this, whose foundation is in the
dust, and who is crushed before the moth? Job iv. 19.

2. Moral. He is a subject utterly unqualified for the
pure pleasures that kingdom aiFords, being universally
corrupt, and subject to the government of sin and sense.

3. Judicial. He is disseized of, and separated from, this
inheritance, by the sentence of Christ, the judge of quick
and dead j which no power in heaven or earth can reverse ;

REGENERATION OPENED. 259

for he that liveth and was dead, carries the keys of hell
and death at his girdle. Rev. i. 18.

An unregenerate person, as such, neither can, nor shall
see the kingdom of heaven, so as to inherit it, if there be
power enough in God and Christ to keep him out ; for
this Christ gives his word in pawn, which he will surely
accomplish. Now there is a three-fold kingdom made
mention of in the holy scriptures.

1. A kingdom of God's providence, established upon
the basis of God's uncontrollable power, and unsearchable
wisdom. 1 Chron. xxix. 11. Jacob's God has the reins of
government on his shoulders, he wields the eternal sceptre,
and sits at the sacred helm.

2. The kingdom of God's grace in the church ; built
upon Christ, the golden foundation, the chief corner stone ;
this kingdom is given to the Branch by God the Father, as
the inspired evangelist testifies. Luke i. 32.

3. A kingdom of glory and blessedness : " Come ye
blessed of my Father, inherit the kingdom prepared for
you." Matt. xxv. 34. This last mentioned I take to be the
kingdom designed by Jesus in the text, viz : that triumphant
choir in which the saints and angels sing eternal hallelujahs
to the everlasting King. Heaven is called a kingdom,
because in it God rules his sons and subjects. God's king-
dom is where he reigns : now he reigns in righteousness.

* " Thy throne, 0 God, is for ever and ever ! a sceptre of
righteousness is the sceptre of thy kingdom." Heb. i. 8.
II. The asseveration, Verily, verily. This asseveration
ia a conspicuous confirmation of the truth of the proposi-

260 REGENERATION OPENED.

tion, tending clearly to manifest the great momentousness
and importance of it. There are two things in the
asseveration which serve to establish inviolably the veracity
or truth of the proposition, viz : 1. The repetition of the
particle " amen." 2. The dignity of the speaker. The word
"amen," rendered " verily" in the text, is twofold, either
prefixed or affixed ; when it is prefixed, or put before a pro-
position, it is the note of a certain and earnest affirmation,
as in the words of our text. Verily, verily. When it is affixed?
or subsequent to a proposition, it notes two things : either 1.
The assent of the mind, will, affections, as at the con-
clusion of the creed and the Lord's prayer. Or 2. An
asseveration, or certain affirmation, as the word amen, at
the end of the Lord's prayer, signifies not only our assent
to, but assurance of, the reality and certainty of the things
therein contained. Now the repetition of this particle in
our text, like the redoubling of Pharaoh's dream, (Gen.
xli. 32,) shows us at once the undeniable certainty and
great weight of the thing spoken of.

2. The dignity of the speaker: who is it that speaks
thus ? The blessed and holy Jesus, as our text informs
us; which name some derive from iemi, a word that
signifies to send, because the Lord Jesus is the bright
angel, the faithful messenger of the everlasting covenant.
Mai. iii. 1. Heb. iii. 2. Others, from iao, a word
that signifies to heal, because the Lord Jesus was the true
physician. Matt. ix. 12, Mark ii. 17. Basil and Cyril
among the ancients are of this opinion.

But the angel explains the true derivation of it. " And

REGENERATION OPENED. 261

thou shalt call his name Jesus, for he shall save his people
from their sins." Matt. i. 21. And that not only typically,
as Moses and Joshua, and others, but really and truly.
Nor 2. only temporally, as those before mentioned, just
from bodily miseries, but from spiritual and eternal, from sin
and death. Heb. ii. 14. 1 Cor. xv. 55 — 57. 1 John iii. 8. 3.
Neither did he only free his people from misery, as Moses
did Israel out of Egypt ; no, but as his type Joshua led
Israel into Canaan, so does the blessed Jesus, the anti-type,
introduce his people into a state of endless, uninterrupted,
and unspeakably ravishing delight, in the imperial para-
dise, of which the earthly Canaan was but a dark figure.
Now, I say the dignity of the person speaking in our text,
gives great weight and confirmation to the truth spoken.
Will he, who is truth itself, lie ? Will he, who is the great
prophet of his people, co-equal and co-eternal with his
Father, the brightness of his glory, the express image of
his person, (Heb. xiii. 4, 8,) deceive us ? I say unto you :
I, who am the Alpha and Omega, the first and the last : the
King of kings, and Lord of lords, and Prince of the kings
of the earth.

As to the third particular, the ground or occasion of the
words of our text, implied in that phrase, " Jesus answered :"
it is difficult to find out what were the words Nicodemus
spake, to which Jesus gave answer ; there is a diversity of
opinions about it. Some think that Christ's words are a
direct answer to those words of Nicodemus mentioned in
the second verse, as if Christ had said, Thou lookest upon
me as a prophet only, thou canst do no otherwise unless

262 REGENERATION OPENED.

thou wert regenerated. Others think, and that more proba-
bly, that from the good opinion Nicodemus had of Christ,
he asked the way to salvation, and that our text is an
answer to that question.

From the words thus briefly explained, there arise these
two doctrinal observations, the one implied, and the other
expressed.

Observation I. That man from his very birth is
depraved.

Observation II. That regeneration is absolutely neces-
sary in order to obtain eternal salvation.

As to the first of these which is this, That man from his
very birth is depraved.

The method I design to follow in prosecuting this doc-
trine is

1. To prove the truth of it.

2. Explain the nature of it.

3. To improve it. And

1. I am to consider the truth of the doctrine. This is
plain from the text, for if the first birth was not vitiated,
what need would there be of a second ? The royal prophet
Isaiah upbraids Israel with this, " And was called a trans-
gressor from the womb." Isa. xlviii. 8. The psalmist
gives testimony to the same truth, (Psa. li. 5,) "I was
shapen in sin," not only corrupted with sin as soon as born,
but before, even in our formation. Job confirms this in
the fourteenth chapter of his book, verse 4, "Who can
bring a clean thing out of an unclean ? not one." Yea,
the blessed Jesus makes this the ground of the necessity

REGENERATION OPENED. 263

of a change in the seventh verse of our context, " That
which is born of the flesh is flesh :" as if Christ should say,
You need not wonder, Nicodemus, at my inculcation of the
necessity of this inward change or new birth ; because men
are corrupted from their first birth. This original deprav-
ity is conveyed to all the sons of Adam by generation,
unless prevented by a miracle, as in Christ. The sickness
and death of infants are a plain and unanswerable proof
of this; "For the wages of sin is death." Rom. vi. 23.
Also the baptismal laver shows this hereditary contagion
and infection. But

2. I am to explain the nature of this depravity, which
consists chiefly in these three things, viz :

1. In a privation of good.

2. In an antipathy to God.

3. In a propensity to evil.

1. Then, in every unregenerate soul there is a privation
of all good. There is no spark or signature of that pris-
tine, beautiful image engraven at first on the soul by God ;
no relics of man's primitive righteousness, neither in habit
or in act, in inclination or motion, that is spiritually good ;
" In my flesh," i. e., in my nature considered as corrupted,
"there dwells no good thing." Rom. vii. 18. The soul
is deprived of its ancient ornaments and furniture ; it is
left poor without spiritual riches, blind without saving
knowledge, naked without spiritual raiment. Rev. iii. 17.
And

2. There is an antipathy to God, his ways, his people,
his image. " The carnal mind is enmity to God." Rom.

264

REGENERATION OPENED.

viii. 7. This is evident from the speech and practice of
wicked people, their embittered jeers, and satirical invec-
tives against God's people. A Cain hated an Abel, and
an Ishmael an Isaac, and an Esau a Jacob, and that
because of their goodness. 1 John iii. 12. Now, this
hellish spite is to be found in all natural, unregenerate
people, till removed by the supernatural change, of which
I design to speak afterwards. I now proceed to the

3d Particular contained in this depravity, which is the
propensity that is in all unconverted people to every evil.
" Foolishness is bound in the heart of a child." Prov. xxii.
15. Indeed, there is not an equal propensity in all, to
every sin ; no, for some by reason of their natural tempera-
ment, manner of education, or custom, are inclined to one
sin more than some others ; yet all men by nature are
virtually disposed to every sin ; for we are prone to evil,
as the sparks fly upward. Job v. 7. Every sin is formed
in our nature ; they want only time, opportunity, tempta-
tion, and the removal of restraining grace, to bring them
forth into action.

Use. Hence we are informed 1, of man's miserable and
deplorable state by nature, which affords us sufficient
matter for the deepest humiliation, and most doleful lamen-
tation. It is on this account that we are rendered obnoxious
to the vindictive justice of a terrible and holy God. Eph.
ii. 3. This is it, that makes our lives so corrupted, and all
our religious services so defective and depraved.

2. This informs us of the absolute necessity of a uni-
versal change, of heart as well as practice, in order to ob-

REGENERATION OPENED. 265

tain fellowship and communion with a holy sin-hating God
here, (1 John i. 6,) or the more full enjoyment of him in the
life to come. How can there be a sweet communion, and
full enjoyment, without love ? And how can there be love
without likeness ? And pray what likeness or resemblance
is there between an infinitely pure God, and an unconverted
sinner, who is a very mass of pollution and defilement ?
How can that God who is glorious in holiness, fix his com-
placential love upon that which is the object of his eternal
abhorrence ? And how can an unrenewed sinner, who is
filled with enmity against God, (Rom. viii. 7,) fix his
highest love upon one he hates with an implacable hatred?
All which considered, complexly shows us the absolute ne-
cessity of a universal change ; which naturally leads me to
the second observation, which is,

That regeneration is absolutely necessary in order to
obtain eternal salvation.

This is evident from the words of our text. Except a
man be born again, he cannot see the kingdom of God.
Also from Gal. vi. 15 ; " For in Christ Jesus neither
circumcision nor uncircumcision avails any thing, but a
new creature. Therefore if any man be in Christ Jesus,
he is a new creature ; old things are passed away, and all
things are become new." " Without holiness, no man shall
see the Lord." Heb. xii. 14. "And there shall in no
wise enter into it, any thing that defileth, neither what-
soever worketh abomination, or maketh a lie, but they which
are written in the Lamb's book of life." Rev. xxi. 27.

266 REGENERATION OPENED.

In prosecuting this doctrine, I shall endeavour to observe
the following method.

I. Show negatively what regeneration is not.

II. Positively show what it is

III. Propose those reasons that urge the necessity of it.

IV. Improve it.

As to the first proposed, which was to show what rege-
neration is not. And,

1. It is not what Nicodemus grossly conceived, a re-entry
into the womb of our mother. It is surprising that a man
of so polite literature as we have reason to believe Nico-
demus was : a master, a teacher in Israel ; acquainted with
the law and word of God, where doubtless he had read
frequently such passages as those, (Ezek. xxxvi. 26,)
should have such gross conceptions of this work of God ;
but hereby are these sayings of God verified, (1 Cor. i. 21,
& ii. 14,) " For in the wisdom of God the world by wisdom
knew not God ; but 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 spirit-
ually discerned." Such is the inherent hereditary contagion
of our apostatized nature, that were we born a thousand
times in a natural way, it would not remedy that malady.
This the blessed and holy Jesus plainly and clearly con-
firms in the sixth verse of our context. That which is born
of the flesh, is flesh, i. e., it is corrupted and contaminated.

Hence it appears to be a prodigy of incomparable folly
for any to boast of, and glory in, the grandeur of their
descent and lineage, seeing that whatsoever is born of the

REGENERATION OPENED. 267

flesh is flesh, and without outward cultivation, and inward
renovation, must be the subjects of indelible misery.
Neither

2. Is regeneration a change of the essence, or being of the
soul [haec semper eadem physice manet) : the soul is not
made new as to its being or substance {awt quoad esse
physicum,) other ways a new soul must be infused, which
we read not of; but as to its qualities {aut quoad esse
morale), new qualities or principles of action are infused
into the soul by God, by which it is inclined and swayed
after another manner, and to another scope, than formerly.
Some do talk strangely of this affair, that the substance
of the soul is changed. It is true, the scripture calls this
gracious change a participation of the divine nature. 2
Pet. i. 4. But this is only to show 1. the reality and
fixedness of this work of grace, that it is no notion or fancy,
but a solid reality ; 2. the resemblance it bears to the
divine perfections. Such persons are renewed after God's
image, in knowledge, righteousness and holiness ; they have
a divine temper and disposition of soul ; the principal bias
of their hearts is towards God and his service. But
though they are thus born after God, and of God, yet they
are not thereby made God. That which is by way of sub-
stance or essence in him, is only by way of accident in us.
Neither

3. Doth it consist in an outward profession of Christ
or his ways. The foolish virgins had large lamps, but no
oil. Matt. XXV. A man may be reformed from Paganism
or Popery to the profession of true Christianity, and yet
be a stranger to this work of God. Nor

268 REGENERATION OPENED.

4. In the enjoyment of outward privileges, sucli as bap-
tism, the Lord's Supper, and others of the like nature.
The Jews of old depended upon these outward privileges
and prerogatives. Jer. vii. 4. E.om. x. 3. And so do many
of the gospelized world now; but the divinely inspired
Jeremiah pungently inculcates the invalidity of outward
ordinances, without the thing signified by them, to obtain
bliss and glory ; therefore, he puts the circumcised Jews,
who were uncircumcised in heart, in a parallel case with
Edom, Ammon, and Moab, heathenish nations. Jer. ix. 25.
Yea, Christ himself had a controversy with the Jews upon
the same account ; he endeavoured to destroy their fond
hopes of heaven, grounded upon their outward privileges,
and for his plain dealing he received abusive treatment.
John viii. The apostle Paul very plainly showeth the in-
sufficiency of these things without an inward renovation.
Gal. vi. 15. Neither

5. Doth it consist in an external conformity to the law
of God : for this is something inward, the workmanship of
God in the heart. A man may pray, read, hear outwardly,
keep the Sabbath, be faithful to his word, and just in his
dealings, and yet be a stranger to this work of God in the
soul : for such were some of the Pharisees of old. Phil. iii.
6. Mark x. 20. And yet our ascended Lord and Saviour
positively avers, that unless our righteousness exceed the
righteousness of the Scribes and Pharisees, we shall in no
wise enter into the kingdom of heaven. Matt. v. 20. Nor

6. In a restraint of the old man. God restrains many
whom he never renews. So he did Abimelech, a heathen.

REGENERATION OPENED. 269

Gen. XX. 6. One that is not renewed may avoid gross
sins, through fear, shame, or the absence of opportunities
and temptations, or through the influence of nature's light,
the precepts of morality, the doctrines of the gospel, and
the civil laws of the land. The apostle Peter speaks of
some that had escaped the pollutions of the world through
the knowledge of the Lord Christ, and yet were again
entangled in them. 2 Pet. ii. 20 — 22. Restraining grace
keeps only from the outward acts of sin, through slavish
fear, or some selfish motives ; but saving grace subdues sin
at the root, and raises an irreconcilable hatred in the
soul against it. 2 Cor. vii. 11. Nor

7. In common gifts or motions of the Holy Spirit, which
are without distinction conferred on both the elect and repro-
bate. It is not a gift of prayer, tongues, utterance, or a
faculty of unfolding scripture diflSculties. Judas had all
or most of these, yet was he not born again, but a son of
perdition. John xvii. 12. " It is not with men as with
trees," as one observes, "for every bud, blossom, or leaf,
argues some life in the tree ; but every ability to preach
or to pray, does not prove this supernatural life in us."
Neither does it consist in the common motions of the Holy
Spirit, such as some sight of sin, some grief for it, and
wishes after amendment. Personal afilictions, a prospect
of eternity in sickness, or other such alarming occurrences
may cause such like workings. Herod delighted to hear
John the Baptist. Mark vi. 20. Felix trembled when
he heard Paul preach. Acts xxiv. 25. And Agrippa was
almost persuaded ; en oUgo, which compared with Paul's
23*

270 REGENERATION OPENED.

answer, ver. 29, Acts xxvi. 28, may be justly rendered
"all to a little." And even wicked Balaam could wish
for a happy death, though he did not so well relish a holy
life. "Let me die the death of the righteous, and let
my last end be like his." Num. xxiii. 10. 2 Pet. ii. 15.
Nor

8. Does regeneration consist in a partial change of the
soul, or of some of its faculties only ; but it is a total change
of the soul in all its powers. There may be strange
changes in some of the faculties, and yet no true conver-
sion to God ; as particularly, 1. There may be great
light and knowledge of divine truths, with an assent to,
and persuasion of, their veracity, in the mind. "And
though I have the gift of prophecy, and understand all
mysteries, and all knowledge ; and though I have all faith,
so that I could remove mountains, and have no charity
(or love, for so the word agape signifies), I am nothing."
1 Cor. xiii. 2. Also, "For it is impossible for those who
were once enlightened," Heb. vi. 4. Rom. ii. 17, 18. Here
we see the understanding, the directive power, may be so
illuminated by the Spirit of God, as to perceive divine
truths with a more clear and affecting view than before,
without a saving change. Also the will, which is a
cardinal faculty of man's soul, may be much bowed,
and almost persuaded in some of the unregenerate.
Acts xxvi. 28. Again, the conscience, another power,
or as some say, a reflex act of the mind, may be
much awakened by the terror of God upon the account
of sin. Gen. iv. 13, 14. Acts xxiv. 25. Also the

REGENERATION OPENED. 271

passions may be in some measure changed in the unrege-
nerate : they may have great sorrow for sin. 1 Kings xxi.
27. Matt, xxvii. 4, 5 ; joy and delight from divine objects ;
Heb. vi. 4 ; Matt. xiii. 20 ; and in attendance upon
divine ordinances ; John v. 35. Isa. Iviii. 2 ; desires after
Christ ; Mai. iii. 2. John vi. 34 ; after grace ; Matt. xxv.
8 ; after heaven ; Num. xxiii. 10 ; some hatred against
sin ; Rom. ii. 22. 2 Kings x. 26 — 28 ; some purposes to
forsake it ; Num. xxii. 17, 18 ; some love to God ; Jer.
ii. 2. Deut. ix. 6, 24 ; compared with Christ ; Matt. x. 37 ;
to the people of God in general ; this, the parable of the
wise and foolish virgins proves ; Matt, xxv ; for it is pro-
bable that the foolish would not have associated and dwelt
with the wise so as they did, unless they had loved them ;
Gal. iv. 7 ; to faithful, soul-searching ministers in par-
ticular; Mark vi. 20; some fear of God; James ii. 19;
Jonah i. 10, 16 ; some zeal for God ; 2 Kings x. 6. Phil.
3, 6. Rom. X. 2 ; some faith in God ; Acts viii. 13. Job
ii. 23, 24 ; some dependence and reliance upon God ;
Mic. iii. 11. 2 Chron. xiii. 5 — 13 & 18, compared Avith
Deut. ix. 6, 24 & 1 Kings xv. 3 ; some confident persua-
sion of their interest in his special favour and friendship ;
Matt. xxv. 7, 11. Job viii. 33. 2 Chron. xiii. 10. Num.
xxii. 18. All these things I have mentioned under this
head, people may have, and yet want regenerating grace,
*'and so be damned at last. But I proceed to consider the
2d thing proposed, which was to show positively what
regeneration is. And

I. More generally, it may be said to be a restoration of

272 REGENERATION OPENED.

God's defaced image in man, to some degree of its primi-
tive beauty and lustre. Our first parents were made after
God's image, in knowledge, righteousness and true holi-
ness, with dominion over the creatures. Ecc. vii. 29. Gen.
i. 27. Psa. viii. 5. This image of God consisted in a uni-
versal rectitude of the whole soul, with all its faculties,
powers and affections ; the understanding being the guide
and governor of the soul's faculties, had clear perceptions
of the mind and will of God; the will was subject to the
understanding's directions, having an inherent inclination
to will that which the mind by its native light showed to
be good. The whole train of passions freely followed the
guidance of these superior powers, without the least reluc-
tance. Thus there was a universal harmony at first among
all the soul's faculties established by the God of order, but
sin has introduced a confusion and chaos among these
faculties, it has darkened the understanding, rendered the
will obstinate, and misplaced the affections upon diametri-
cally opposite objects, hardened the heart, stupefied the
conscience. Now the blind will, which was before a sub-
ject, usurps the empire, and hurries the other powers to a
compliance with its inordinate dictates. Now regeneration
is a renewing that gracious image of God in us, which we
have lost ; for by it, the blind understanding is in some
measure enlightened ; Acts xxvi. 18 ; the stony heart
mollified ; Ezek. xxxvi. 26 ; the disordered affections rec-
tified and fixed upon the most suitable and noble objects,
God himself as their chief good and last end.
But more particularly,

REGENERATION OPENED. 273

A law work generally precedes this change ; hence the
law is said to be a schoolmaster to lead us to Christ ; Gal.
iii. 24 ; which I apprehend is wrought in the following
manner.

1. There is a discovery of sin, which the Lord effects by
the law and by the Spirit. "I had not known sin, but by the
law." Rom. vii. 7. Before this, Christless sinners are secure,
like Peter sleeping in his chains. Acts xii. 6. The Spirit
of God concurs with the law. This is one of his first works
with unconverted sinners ; as is evident from Job xvi. 8.
Before he convinces them of righteousness, he convinces
them of sin ; their eyes are opened. Acts xxvi. 18. Now
they see sin in its loathsome nature, deplorable circum-
stances, and dreadful consequences ; they begin to see the
holiness of God, the spiritual latitude of his law, and their
own corrupt nature ; then are they apt to cry out. Who
can stand before this great and dreadful God ? Now,
though this discovery of sin begins at a particular evil, as
with the Jews, (Acts ii. 37,) yet it proceeds to more ; as
Ezekiel was led to divers parts of the temple to see greater
and greater abominations. Ezek, viii. 6 — 13.

2. There is an application of the merit of sin. God
convinces the sinner that all the threatenings belong to
him ; yea, he particularly applies them to himself, as Na-
than his parabolical discourse to David, (2 Sam. xii. 7,) I
am the man that these curses are directed against. He
hears his condemnation sounded by the trumpet of the
word ; he sees and feels that he is in the utmost distress,
environed with dangers, and can at present see no way of

274 REGENERATION OPENED.

escape opened. Luke xv. 17. He is in the case of the
afflicted, pursued Israelites at the Red Sea. Ex. xiv. 14,
15. This is that spirit of bondage to fear, which ordinarily
precedes the spirit of adoption. Rom. viii. 15.

3. Compunction, or sharp anguish for sin. The sight
of sin and wrath wounds the soul, as though it were stabbed
with a sword. Acts ii. 37. They have such acute pains
as if a sharp spear lanced their hearts. It is elsewhere
called the " rending of the heart." Joel ii. 14. When
we are greatly grieved in soul for sin, so that it even cuts
us to the heart to think how we have dishonoured God,
and disparaged ourselves by it ; when we conceive an aver-
sion to sin, and earnestly desire and endeavour to get
clear of the principles of it, and never to return to the
practice of it, then we rend our hearts for it, and then will
God rend the heavens, and come down to us with mercy.
Also, this compunction I am treating of is called breaking
up of the fallow ground. " Break up your fallow ground,
and sow not among thorns;" (Jer. iv. 3.) which represents
both the necessity and difficulty of it. " An unconvinced
heart," says one, "is like fallow ground, untilled, un-
fenced, unfruitful of any thing besides thorns, which is the
natural produce of the soil ; which we are bound to get
ploughed up by the word of God, (Heb. iv. 12,) otherwise
they will choke our attempts, and blast our hopes." Hos.
X. 11. It is also compared to a taking away the fore-skin of
the heart. " Circumcise yourselves to the Lord, and take
away the fore-skins of your heart, ye men of Judah, and in-
habitants of Jerusalem : lest my fury come forth like fire, and

REGENERATION OPENED. 275

burn that none can quench it, because of the evil of your
doings;" (Jer. iv. 4;) i. e., saith Mr. Poole, "take away
that brawniness and obstinacy that is upon your hearts,
having to do with God that hath respect unto the heart,
(Deut. X. 16. Ezek. xliv. 9. Acts vii. 51,) lest you pro-
ceed so far in your obstinacy, that I will not be appeased."
Jer. xxi, 12. Amos v. 6.

4. Enquiry. When the apostle Peter's preaching, ac-
companied with divine energy, had wounded the Jews, this
was the necessary effect of it, "What shall we do ?" Acts
ii. 37.

Thus I thought it necessary, to prevent mistakes, to
speak first of that which is previous and preparatory to
this change. Now I come to speak somewhat briefly of
the change itself in the several faculties of man's soul.
And

1. The understanding is renewed in its several powers
or acts ; a light from on high shines into it, whereby its
natural darkness is in some measure dissipated, so that it
hath new apprehensions of things. As natural light was
one of the first things produced in the old creation, " And
God said. Let there be light, and there was light;" (Gen. i.
3 ;) so spiritual light is one of the first in the new. 2 Cor. iv.
6. Formerly, the face of Christ was veiled from the soul, as
the face of Moses from the Israelites ; but now he sees some-
thing of his peerless beauty, and transcendent excellency.
Christ is to him as the apple tree among the trees of the
woods, as the rose of Sharon, and the lily of the valley.
Cant. ii. 1 — 3. His very name is as fragrant ointment poured

276 REGENERATION OPENED.

forth, and aromatic spices. Cant. i. 3. All other enjoy-
ments are as dross in comparison of him, in the enlightened
sinner's esteem. Phil. iii. 8. Now he sees the loathsome
and abominable nature of sin. Rom. vii. 13. Now he sees,
and experience tells him, that there is no true solace, con-
tentment, or satisfaction to be had in any sublunary trifles ;
he sees that such earthly enjoyments are empty of solid
good, transient, unsatisfying, and bewitching ; contrary to
his former apprehension. Isa. Iv. 2. 1 Cor. vii. 31. Psa.
vi. 1 Tim. vi. 9, 10. They can find no more nourishment
in them for their hungering souls, than a starving man
would do in gravel-stones, wind, husks, ashes. Prov. xx. 17.
Hos. xii. 1. Luke xv. 16. Isa. xliv. 20. That heart-holi-
ness, and circumspection of life, which he was apt formerly
to ridicule and deride, as needless preciseness, affected and
foolish singularity, (Cant. v. 9. 1 Pet. iv. 4,) he sees not
only necessary, but desirable and lovely. Cant. vi. 1.
Zech. viii. 23. Mai. iii. 16, 17. Now he sees clearly that
that good heart, those good words, good deeds, good mean-
ings, for which he thought God would spare and reward
him, deserve nothing less than the revengeful strokes of
God's direful justice. Isa. Ixiv. 6. Phil. iii. 7.

2. He has a new assent, his understanding being
enlightened to perceive the precious truths of Christ ; he
assents to them with a kind of plerophory, in a lively, sen-
sible manner. Luke i. 1. His assent is not grounded upon
opinion, conjecture, or historical credit, as formerly ; and
therefore, is not light ind superficial, but firm and real.
The natural atheism of hii Veart is in some measure cured,

REGENERATION OPENED. 277

SO that lie does not so staggeringly assent to divine truths
as before.

3. His judgment is changed. Formerly it was an ab-
surd paradox to him, if he had all the honours, profits,
and pleasures his heart could desire, that he should not be
happy then ; but now he judges by experience, that these
things can no more satisfy an enlightened soul, than an
adamant stone, or a puiF of wind, would satisfy a hungry
person. Formerly he used to think that the new birth was
but a fancy, a whim, a fiction, introduced by some hypocon-
driac, silly, precise people, that imposed upon themselves
and others, with dreams and notions, the effects of
melancholy blood, a sickly constitution, or a disordered
brain ; but now he sees and feels an absolute necessity of
it, and that he must be damned unless he obtains it, ac-
cording to the solemn, redoubled asseveration of the Lord
Christ, in our text. In short, he used to judge of things
by their appearance, but now he judges of them according
to what they are in reality.

4. His estimate of things is changed. He was wont to
think highly of the world and the things of it, however
contrarily he might speak, these had the throne of his
heart ; but now he prefers even the reproach of Christ
before them. Heb. xi. 26. Thus his estimate is changed
in respect of honours, pleasures, companions, gifts, parts,
privileges, performances, which would take up more time
than can be well spared at present to explain and illustrate.
I proceed therefore to another particular.

5. His purposes are changed, he has vastly different

24

278 REGENERATION OPENED.

designs from those lie was wont to entertain and indulge
before his new birth. While he was in a state of security,
his principal scope was to get the world, if possible ; to
this end, he would be frequently, almost continually,
framing the most artful and suitable schemes, and if these
did not answer as he would have them, then perhaps his
sleep would be broken, and his thoughts disturbed, and he
put upon a rack of impatient pain. In short, his purposes
were for sin and self, but now they are for God and his
soul, now he strives as much daily to get his heart and
affections deadened to the world, as he did before to secm-e
and advance his interest in it. Now his anxious mind is
often contriving, what measures he should take to glorify
the blessed God, to subdue abominable sin, and advance
the despised interest of his dear Lord Jesus.

6. His reasonings are changed. He was wont in his
state of sin and security, to argue for sin and the world,
against Christ and holiness ; from the mercy and goodness
of God, to liberty (so called, but it is really the basest
bondage), in sinning against him, but now it is the greatest
motive to holiness, and circumspection.

7. The will is changed. It has got a new bias and
centre of its actings ; in his unconverted state, himself or
the world was the centre, in reality (notwithstanding his
fair and false flams and flourishes of empty talk to the
contrai-y), to which he moved, for which he acted with a
furious natural proneness. Psa. iv. 6. 2 Tim. iii. 2. But
now God in Christ is the centre to which all his actions,
whether natural, civil, or sacred, do bend and terminate.

REGENERATION OPENED. 279

He aims at God's glory in all his actions universally, and
singly, the inclinations of his will bend towards God freely
from an inward and powerful principle of life. 1 Cor. x.
81. Grace is in him as a well of water springing up to
eternal life. John iv. 14. His will has an unconstrained
motion. Some, under the views of a vast eternity, or
Bome afflictive dispensation, have weak motions of heart
towards God. Psa. Ixxviii. 34. But when the prospect of
danger is removed, the motions cease, (Psa. Ixxviii. 57,)
like the motion of a clock when the spring is removed ; but
the motions of a believer's heart are constant, even when
outward enforcements are taken away, (Psa. cxix. 112,)
because they flow from an inward and vital cause.

Furthermore, his will has new enjoyments. In his state
of unregeneracy, his life was only a vexatious wandering
from vanity to vanity ; all the contentment he had, was in
some worldly accommodations, or outward performances,
Psa. xlvi. Amos. vi. 1, 3 — 6. Rom. x. 3. But now they are
as husks to him, he cannot be satisfied without the chil-
dren's bread. Psa. cxix. 37. & cvi. 4. It was an observable
saying of Augustine, " Tufecisti cor nostrum, et irrequie-
tum est donee ad te revertatur,'' i. e., " Thou hast made
our heart, and it is restless till it returns to thee." The
sinner in his security would be contented with the husk
and shell of duties, but now nothing will satisfy him but
the presence of Jesus in them ; a sight of the king's face,
a sense of his special love. But the cardinal acts of the
will are assent and dissent, these are the very hinges upon
which it exerts its receptive and exclusive faculties, suitable

280 REGENERATION OPENED.

to its love or dislike to the object proposed. John i. 12 &
V. 40. When Christ is offered to the soul appended to the
pole of the gospel, on his own terms of self denial, and
taking up the cross, the new-born person is willing to want
all, that he may have Him, to lose all, that he may gain Him.
8. The affections of the soul are changed, such as desire,
delight, fear, hatred,, joy, and love. New-born persons
have frequent and vehement desires after communion with,
and conformity to, God in Christ here, and the full enjoy-
ment of him hereafter, arising from a sight of his beauty
and excellency. "As the hart panteth after the water
brooks, so panteth my soul after thee, 0 God. My soul
thirsteth for God, for the living God ; when shall I come
and appear before GodV" Psa. xlii. 1, 2. "My flesh
longeth for thee in a dry and thirsty land where no water
is ; to see thy power and thy glory — because thy loving
kindness is better than life — my soul followeth hard after
thee." Psa. Ixiii. 1 — 3, 8. " How amiable are thy taber-
nacles, 0 Lord of hosts ! My soul longeth, yea, even
fainteth for the courts of the Lord : my heart and my flesh
crieth out for the living God." Psa. Ixxxiv. 1, 2. "Let
him kiss me with the kisses of his mouth : for thy love is
better than wine." Cant. i. 2. "Whom have I in heaven
but thee? and there is none upon earth that I desire
besides thee." Psa. Ixxiii. 25. "0 that my ways were
directed to keep thy statutes ! I have longed for thy sal-
vation, 0 Lord, and thy law is my delight." Psa, cxix.
5, 174. " He which testifieth these things saith. Surely
I come quickly. Amen, even so, come Lord Jesus." Rev.

REGENERATION OPENED. 281

xxii. 20. And as their desires are after Christ, so their
delight is in him. " The king hath brought me into his
chambers: we will be glad and rejoice in thee, we will
remember thy love more than wine." Cant. i. 4. "A
bundle of myrrh is my well beloved unto me ; he shall lie
all night betwixt my breasts." Cant. i. 13. "As the
apple tree among the trees of the wood, so is my beloved
among the sons. I sat down under his shadow with great
delight, and his fruit was sweet to my taste." Cant. ii. 3.
" His mouth is most sweet ; {i. e., the communications of
his love by his word are most delightful,) yea, he is alto-
gether lovely. This is my beloved, and this is my friend,
0 daughters of Jerusalem." Cant. v. 16. And as they
delight in him, so they fear to offend him, and that even,
in the least things. 1 Thess. v. 22. They are apt to cry
out when they are tempted, as Joseph, " How shall I do
this great wickedness and sin against God ?" Gen. xxxix.
9. They see the baseness and feel the bitterness of sin,
and, therefore, fear it. Lam. iii. Having in remembrance
the wormwood and the gall, they feel a sense of the divine
goodness, and, therefore, fear sinning against it. "After-
ward shall the children of Israel return, and seek the Lord
their God, and shall fear the Lord and his goodness in the
latter days." Hos. iii. 5. Rom. ii. 4. And as they fear
sin, so they hate it universally and irreconcilably, (Psa.
cxix. 104,) and cannot at any time fall in love with it as
formerly. 1 John iii. 3 — 10. Again, the objects of their
love are changed. God's people, his laws, his image, his
ordinances are the objects to which their affections freely
24*

282 REGENERATION OPENED.

flow. Now, the new born person loves sincerely and fer-
vently those whom he once despised, and pities those whom
he once loved and admired, and disdains their society, their
scoffs and threatenings, as well as their destructive gains,
and perishing, insipid pleasures. Psa. xv. 4 & cxix. 115. 2
Kings iii. 14. Psa. ii. 1, 4 & lii. 6, 7. Isa. xxxiii. 15. Psa.
cxli. 4. Heb. xi. 24. Now he sees that the people of God
are the most excellent persons on earth, as much preferable
to others as jewels, the stones of a crown, refined gold, a
royal diadem, are to common pebbles, dross, and rubbish.
Mai. iii. 17. Zech. ix. 16. Lam. iv. 2. Isa. Ixii. 3. Psa.
xvi. 3. As much excelling others, as wheat does chaff (Matt.
xiii. 30. Psa. i. 4) ; light, darkness (Matt. v. 14. Eph. v. 8) ;
cedars and myrtle trees, the tares and thorns. Psa. xcii. 12.
Isa. Iv. 13. Matt. xiii. 38. Cant. ii. 2. As much as the
most potent kings, the basest slaves. Rev. i. 6. Acts viii.
23. Isa. Ixi. 1. As much as lambs and doves are preferable
in their qualities to goats, swine, dogs, and foxes (Hos. iv.
14. Matt. X. 16 & XXV. 33 & vii. 6. 2 Pet. ii. 22. Luke
xiii. 32) ; and vipers. Matt. iii. 7. Therefore, the new born
person resorts to God's people, covets their company,
(which he before shunned,) that with them he may seek
Jesus. Acts iv. 23. Cant. i. 7 & vi. 1. When the blinded
jailor came to have his eyes opened, he soon washed the
■wounds he had made before by many and cruel stripes.
Acts xvi. 23, 33. Their love is fixed on God in Jesus, as
their highest good and last end, as their complete, satisfy-
ing and everlasting portion; (Lam. iii. 24. Psa. xvi. 5.
& Ixxiii. 26); which shows it in lively, warm, vigorous

REGENERATION OPENED. 283

actings, so that the whole soul feels sometimes the sweet
pains, and refreshful qualms of a love-sickness after
Christ. Cant. v. 8. All the waters of affliction cannot
quench this love, but make it burn more brightly, as oil
cast into the fire. " Set me as a seal upon thy heart, as a
seal upon thine arm: for love is strong as death." Cant,
viii. 6. Their sorrow is also changed as to its objects ;
they were wont, in their carnal and secure state, to mourn
principally about worldly losses and disappointments, (Psa.
iv. 6. 2 Cor. vii. 10,) that either they could not amass and
obtain, or retain such a quantity of worldly pelf, as their
greedy desires longed for; or their trouble principally
centred upon the loss of their relations or friends, or their
credit and worldly comfort. Gen. xxvii. 38, 1 Sam. xv.
30. But now they mourn chiefly over their sins against
God, (Psa. li. 4,) that they are so many, so heinous, that
they have continued in sin so long; (Rom. vi. 21); that
they are so inwardly and universally corrupted by it;
(Rom. vii. 21) ; and they do not only grieve that they
themselves have sinned against such a good God, but that
others, also, do grievously reproach the Almighty, and
affront his majesty, by contemning his authority, profaning
his sacred name, violating his sabbath, slighting his word
and ordinances, opposing his truths, and abusing his people.
Ezek. ix. 4. 2 Pet. ii. 7, 8. Psa. cxix. 136. Lam. iv. 2.
They also mourn an absent God ! The withdrawing of his
comfortable presence from them distresses their spirits.
Psa. xlii. 5. Cant. iii. 1 — 3. & v. 6, 8. The numerous
crowds of wicked people, the smallness of the number of

284 REGENERATION OPENED.

those that are truly godly, and the little success of the
gospel of Christ, affords matter of great sorrow to new
born persons. Matt. vii. 13 & xx, 16 & xxii. 14. Na-
hum vii. 1, 2. Psa. iii. 1, Isa. liii. 1.

9. The conscience is changed. As before it was not
able to perform its offices, or functions, viz : to apply, con-
vince, or tremble at the word, but now, when the soul feels
the regenerating influences of the Holy Spirit, what a
tender sense fills the renewed conscience ! For what small
things will it smite, rebuke and check the sinner ! How
strongly will it bind to duty, and bar against sin ! The
consciences of the most of ungodly people are large, secure,
and mostly silent ; if it be not when they commit gross and
notorious crimes. Tit. i. 15. But the consciences of rege-
nerate persons, being purged from dead works, (Heb. ix.
14,) do wake and rebuke sharply for small offences, (1
Sam. xxiv. 5,) and put the sinner into distress and anguish.
Gen. xliii. 21. Now it is the continued labour of the new
born person to get and keep a good conscience. 2 Cor. i.
12. Acts xxiv. 16.

10. The memory ; now it is more apt to embrace and
retain divine things than formerly. Cant. i. 4. Psa. ciii.
18 & cxix. 11. The regenerate person endeavours to lay
up the sayings of Jesus in the cabinet of his memory.
Matt. xxvi. 75. I confess that regenerating grace does
not change the natural imperfections of the human consti-
tution, only the moral. If a person has naturally a weak
memory, it cannot be reasonably expected that grace will
strengthen the natural faculty, for its design is not to heal

REGENERATION OPENED. 285

the body but the soul, it only turns the vein of the thoughts
and affections on divine subjects, and helps to perceive
better, fundamental truths, (1 John ii. 20, 27,) and makes
a person the more desirous to retain them, but it does not
enlarge or strengthen the faculty itself ordinarily ; a per-
son may be a strong Christian, have an affectionate heart,
and a holy humble practice, and yet have but a weak
memory ; but, in the meantime, it is surely the practice of
new-born persons to pore much upon divine things. Psa.
i. 2 & civ. 34 & cxix. 97, 99. Therefore when they forget
precious truths they have heard explained, (their affections
being fixed upon them,) they are grieved. But

11. Their conversation is changed. They were wont to
be like moles grovelling in the earth, now their mind and
conversation are in heaven ; Phil. iii. 20. Heb. xiii.
14 ; they are ashamed and blush at their former conver-
sation. Rom. vi. 21. They have changed their former
masters, sin, Satan, and the world, and broken their de-
testable league with them and death. Rom. vi. 14, 16 — 23.
Isa. xxviii. 15, 18. " And they that are Christ's have cru-
cified the flesh, with the affections and lusts." Gal. v. 24.
The new born person maintains a continual conflict with
sin. Gal. v. 17. Rom. vii. 23. Now he does not only en-
deavour to restrain the outward act, but to crucify the root
of his inward corruption. Psa. li. Not only to cut off some
branches, but all; even that sin which has the strongest
seat in his constitution. Psa. xviii. 23. He endeavours to
repress the first motions of sin, and to flee the appearance
of evil, being diffident of his own strength, and afraid to
offend his God. 1 Thess. v. 22.

286 REGENERATION OPENED.

But I proceed to the third thing proposed.
III. To offer reasons urging the necessity of regenera-
tion. And

1. The universal corruption of our nature shows the in-
dispensable necessity of renewing grace, as in the sixth
verse of our context. " For without holiness no man shall
see the Lord." Heb. xii. 14, Rom. viii. 13. Is it reason-
able to suppose that such a holy God as Jehovah is, who
cannot look on sin but with abhorrence, should receive such
polluted wretches as unconverted sinners are, into his com-
placential embraces ?

2. Because while unconverted the law condemns uS;
Gal. iii. 10. Rom. iii. 19 ; which sentence cannot be
removed any other ways but by faith in Christ (Mark xvi.
16. John iii. 18), which no unconverted person has ; for
if he had, it would change his heart and practice. Gal. v.
6. 2 Thess. i. 11. James ii. 14. He may, indeed, have a
historical or temporary faith, but that will not do for sal-
vation. James ii, 19, 20.

3. Because of the stability and firmness of God's word.
He who cannot lie hath spoken it, and heaven and earth
may, and shall pass away, but not one tittle that God hath
spoken, shall pass away unaccomplished. Matt. xxiv. 35.
Therefore regeneration is necessary to salvation.

4. The consideration of the nature of the happiness of
heaven, with the respect that regeneration hath to it,
plainly manifests the necessity of it. Surely the nature
of future happiness is pure and spiritual, consisting in the
vision and fruition of a holy God, who is a Spirit, (1 Cor.

REGENERATION OPENED. 287

xiii. 12,) and in the society and social worship of saints
and angels, and such pleasures and employments as the
beauty of the objects and other circumstances of the place,
may be supposed to imply. Now what suitableness is there
between a carnal, unrenewed mind, and the spiritual and
pure pleasures of heaven ? Does not pleasure spring from
the suitableness between the object and the faculty ? What
pleasure then can be expected by the unregenerate in hea-
ven itself, if they were carried there in their present con-
dition (though they may be sure, in the meantime, that
while such, they will never have the trial. Rev. xxi. 27 &
xxii. 15) ? There is such a discord between their present
dispositions and the temper, and entertainments, and em-
ployments of heaven, for these are holy and spiritual, but
they are carnal and sensual. This Dr. Scott expresses
beautifully, " For alas (if we consider the matter rightly),
how could souls of their relish and complexion find a proper
employment for themselves in the regions of bliss ? There
are no wanton amours among those heavenly lovers ; no
rivers of wine, among their rivers of pleasure, to gratify
their boundless sensuality ; no parasite to flatter their lofty
pride ; no miseries to feed their meagre envy ; no mischiefs
to tickle their devilish revenge ; but all the felicities with
which that state abounds (viz : praise, love, contemplation),
are such that they would loath and nauseate them, as too
pure and refined for their depraved appetites; and not
improbably (if they had their own option), desire to fly to
hell for shelter, to spirits of their own depravity, rather
than stay to be tormented in a heaven so incongruous to

288 REGENERATION OPENED.

their nature." So that if these men would be happy, they
must either find out a new heaven, or get new hearts.

Bishop Beveridge expresses himself thus upon this head :
" Supposing it should please God to take us all up imme-
diately into the highest heavens, and there place us around
our blessed Saviour ; all such as are real saints among us,
as love God above all things, and have prepared their
minds for spiritual enjoyments, how glad would they be to
see their Redeemer, shining in all his glory ! How sud-
denly would they strike up with the choir of heaven, in
singing the praises of Him that brought them thither !
What infinite pleasure would they take in the place, em-
ployment, company, and every thing they see there ! But
as for others who are still in their sins, and mind only
earthly things, how sad and disconsolate would they be !
They would wonder to see the saints so pleasant and joy-
ful ; for, as for their parts, they would see nothing there
to take delight in ; in the midst of light they would be
still in darkness, and in sorrow in the midst of joys, they
would not hear the heavenly music, or if they did, it would
sound harsh, and be all discords to them ; they could not
taste these spiritual dainties, or if they did, they could not
relish or find any sweetness in them ; they could not see
the face of God, or if they did, they would not be pleased,
but terrified and confounded at it ; and all this for the want
of a true principle of grace and holiness, without which a
blind man may as well delight in pictures, the deaf man
in music, or a brute beast in metaphysics, as men of such
tempers either in heaven, or God himself."

REGENERATION OPENED. 289

Again, regeneration hath such a relation to our salva-
tion, that it is indeed a part and beginning of it. G-ratia
est aurora glorise, grace is the very dawn of glory, differ-
ing only in degree and duration from the happiness ' of
heaven. "The truth is," saith Stanhope, "God in his
wisdom hath so ordered the matter, so admirably con-
trived our nature and our duty, that virtue and happiness,
grace and glory, are one and the same thing, differing only
in the circumstances and several prospects we view them
under. The good man begins his heaven upon earth, and
finishes there what is imperfect here ; for the more he
masters his sensual appetites, and gets above the world,
the more he is spiritualized, and made meet to be a parta-
ker with the saints in light."

Pray consider seriously that precious, but awful place
of holy scripture, Gal. vi. 15. It is observable here, that
the apostle was speaking of some who desired to make a
fair show in the flesh, and, therefore, urged the necessity
of circumcision, whom the apostle informed and assured
that in Christ Jesus neither circumcision nor uncircum-
cision availed anything, i. e., to salvation, but the new
creature. Circumcision was certainly an ordinance of
God's own appointment, a seal of the covenant between
God and his people, (Rom. iv. 11,) a badge of distinction
between them and the infidel nations, (Rom. iii. 2,) a sign
of their original pravity, and of the necessity of inward
sanctity. Jer. iv. 4. Col. ii. 13. Yet the apostle informs
those who thought they were bound to observe it, that
without an internal change, these supposed privileges
25

290 REGENERATION OPENED.

would avail nothing, and by a parity of reason, (as Dr.
Edwards justly observes,) " he must be interpreted to speak
to us, that our sacramental washing in baptism, our spirit-
ual gifts and endowments, our profound knowledge and
learning, our observation of the ordinances of Christ, and
our outward acts of religious worship, will all avail us
nothing, unless we have a new principle implanted in us,
such as influences our lives and produces evangelical obe-
dience." But I proceed to the

IVth thin^ proposed, which was to improve the doctrine.
And

Use 1. It informs us that the way to be made a mem-
ber of the invisible church is by regeneration ; " For there
shall in no wise enter into it any thing that defileth, neither
whatsoever worketh abomination, or maketh a lie : but
they which are written in the Lamb's book of life." Rev.
xxi. 27.

2. It informs us of the love of God in revealing that
way to us (IIos. viii. 12) : which should strike our admira-
tion and awake our gratitude.

3. It informs us of the love of Christ in purchasing, after
such a painful manner, that life for his people, to which this
way leads. " For ye know the grace of our Lord Jesus
Christ, that though he was rich, yet for our sakes he became

^poor, that ye through his poverty might be rich." 2 Cor.
viii. 9. " Who hath abolished death and hath brought life
and immortality to light through the gospel." 2 Tim. i.
10. That having your aff'ections dead to, and weaned from,
all enjoj'^ments here, " your life may be hid with Christ in

REGENERATION OPENED. 291

God ; that when he who is your life appears, you may ap-
pear with him." Coh iii. 4.

4. It informs us of the emptiness and insufficiency of
all outward and legal performances to obtain an actual
interest in the purchased happiness, without good princi-
ples of action, such as a noAv heart, and transcendent love
to the divine majesty. " For a good tree bringeth not
forth corrupt fruit : neither doth a corrupt tree bring forth
good fruit." Luke vi. 43. Therefore, according to the
words of Jesus, " If you would have the fruit good, you
must make the tree good." Matt. xii. 33. For God is a
Spirit, and, therefore, will not accept of, or be pleased with,
any worship but that which is agreeable to his nature.
John iv. 24.

Use 2. Of examination. Now that you may know your
present state and condition, I shall propose some characters
of regeneration.

Now, the first property of regeneration is divine life.
As natural life is the natural product of generation, so is
a spiritual life, of regeneration. Gal. ii. 20. 2 Cor. iv. 10.
Now, this divine life has these following properties, by
which it may be known, analogous or agreeable to the
properties of a natural life.

1. Food. Without this a natural life would soon expire.
Psa. civ. 29. Thus it is with the spiritual, " As new
born babes desire the sincere milk of the word." 1 Pet. ii.
2. Some render the original words {logicon gala) rational
milk, such as is fit for the nourishment, not of the body,
but of the mind. A true convert desires the sincere milk,

202 REGENERATION OPENED.

the pure "word of God, not blended or diluted with adultera-
ting, depraving, and debasing mixtures. It is the natural
property of every kind of life to desire food suited to its
nature, without which it cannot subsist. Now, as the natu-
ral man chiefly longs after the enjoyments of this world,
(Psa. iv. 6,) so does the new born person after heavenly
enjoyments. Col. iii. 1.

2. Sense. As a natural life feels what opposeth it,
grapples with its enemy, and if stronger, proves A'ictorious,
so it is eminently in the divine life, which ha\'ing such
supernatural assistances, proves too hard for its opponents.
Gal. v. 17. 1 John v. 4, 18 & iii. 9.

3. Growth. It is natural for children to grow fast, if
some uncommon accident docs not prevent it, and that not
in the head only, for indeed such are distempered with the
rickets, but in all other parts proportionally ; so do babes
in Christ grow fast, if not distempered (2 Thess. i. 3), and
that not only in knowledge, but in faith, love, holiness. 2
Pet. iii. 18. " When I was a child I spake as a child, I
thought as a child, when I became a man, I put away child-
ish things." 1 Cor. xiii. 11. So it is with a growing
Christian, he puts away childish things ; and this among
the rest, viz : entertaining a fond imagination, that he
shall be always dandled on his Father's knee, or in his
Lord's lap, or always embraced in his Husband's arms :
when he was but a babe in Jesus, he was apt to conclude
his Father had quite abandoned him, if he lost sight of his
face but for a little ; if he wanted the sweet sense of his
love he was peevish and dejected ; but now he knows

REGENERATION OPENED. 293

better, that lie is not to live by sense but by faith. Gal.
ii. 20. Thouo-h he retains still an earnest desire after com-
munion with God, yet it is more discreet, believing and
submissive; and when they cannot perceive any growth
in themselves after some time, they grieve and mourn. A
child of God not only weeps at its birth but afterwards.
Mr. Burkett has a very good observation upon this : " that
as natural children come crying into the world, so no
spiritual child is still-born," or born dumb. Acts ix. 11.
We may justly reckon those graceless and unrenewed per-
sons, who do not earnestly long and labour after growth,
or mourn not for their little proficiency. Heb. vi. 1. Phil,
iii. 14. They that are contented with stinted measures of
supposed grace, in reality have no saving grace at all. 1
Cor. XV. 8. Eph. iii. 18.

4. Motion. This is an inseparable property of a natural
life. Acts xvii. 28. When we see any thing stand stock
still for a considerable time without the least motion, we
know it is dead ; e. g., when we observe a statue void of
motion, with its eyes fixed for some space of time,
we are soon convinced, for all its fair face, that it has
no life ; so when we behold professors of Christianity
having but an empty form, without the powerful and pro-
gressive practice of piety, (2 Tim. iii. 5,) may not we
judge them, and should not they judge themselves to be
(notwithstanding of their fair pretences) dead idols in a
spiritual sense, void of the life of Jesus ?

5. A generative faculty, when grown to maturity : so
those that have a divine life labour to communicate it to

25*

294 REGENERATION OPENED.

others. John iv. 28, 29. Luke xxii. 32. Here we may apply
justly that of the poet : Nascitur indigne, per quern non
nascitur alter. " He is unworthy of life himself, who is not
the cause of it to another."

6. Likeness. The father begets a son in his own like-
ness ; so did the first Adam, (Gen. v. 3,) and so does the
second. John iii. 6. The image of the first is of the earth
earthy. 1 Cor. xv. 47 — 49. " For that which is born of the
flesh is flesh ;" (John iii. 6 ;) i. e., exceedingly corrupt and
sinful ; not only fleshly but flesh ; abstracts denote great
degrees of what is spoken. Eph. v. 8. Man, by a sinful
indulgence of his appetite, (Gen. iii. 6,) prostituted the
dominion of his soul to the tyranny of sense ; so that now
before conversion he is quite sunk in sensuality ; instead
of deserving the honourable character of a living soul as
formerly, (Gen. ii. 7,) he now incurs that just, but sarcasti-
cal one of flesh ! His reason and all his noble powers are
so degraded, unhinged and corrupted; he acts with such
indifferency about eternal, and with such vigour about tem-
poral things, as if he had no soul, but was wholly flesh : a
mere master-beast. But the image of the second Adam is
heavenly and spiritual. ICor. xv. 47 — 49. " For that which
is born of the Spirit is spirit ;" (John iii. 6 ;) ^. e., his soul has
recovered its just, though lost, empire over the senses and
brutish appetites, and is now guided and governed by the in-
fluence and direction of the Holy Spirit. Rom. viii. 1, 4. As
the natural parent communicates of his nature to the child,
so those that are born of God are said to partake of the divine
nature; (2 Pet. i. 4;) i. e., they have a certain resemblance

REGENERATION OPENED. 295

of the moral, communicable perfections of the Deity, wrought
in them : " They are holy as he is holy." 1 Pet. i. 15, 16.
" Merciful as their Father is merciful." Luke vi. 36.
" Perfect as their Father in heaven is perfect;" (Matt. v.
48 ;) i. e., they endeavour earnestly after perfection of
degrees as well as of parts. Phil. iii. 13, 14. Eph. v. 1, 2.
So long as men are contrary to God in their generally pre-
vailing dispositions, and course of action, we may tell them
as our Lord the perverse Jews : " Ye are of your father the
devil, and the lusts of your father ye will do." John viii. 44.
7. Love. A child hath a love to his father and brethren,
which the law of nature teaches, and the likeness that is
between them confirms. He is a very monster in nature
that is void of this affection ! Thus the new-born Chris-
tian hath

1. A predominant love to God in Christ. Psa. Ixxv. 25.
Matt. X. 87.

2. A permanent love. John xv. 9, 10.

3. A panting, longing love. Psa. Ixxxiv. 1, 2.

4. An operative and efiicacious love. 2 Cor. v. 14. John
xiv. 21. Rom. vi. 4, 5. And so he has a real, effectual,
universal, and well grounded affection to the children of
God, as his brethren in Christ. His affection does not con-
sist in windy words (1 John iii. 17, 18) ; neither is his love
limited to a party of his own denomination, temper, or
sentiments. No, no ! that is too narrow a circle for truly
Christian love, (such a confined affection is but a natural,
selfish, party zeal, which does not deserve the name of love,)
which extends itself to all that carry the image of the holy

296 REGENERATION OPENED.

God, and speak in the language of Canaan, of whatever
nation they be, or denomination they bear ; and as he loves
all Christians for what of God he sees in them, so conse-
quently his affection is carried forth with a greater degree
of ardour towards such as excel others in holiness, humility,
and circumspection ; and that not with a fearful but com-
placential respect. Psa. xvi. 3. 1 John iv. 8. The

8th Character is that change of the practice which I
described in the doctrinal part of this discourse ; which I
think is rather an efiFect of the new birth than a part of
it. It is observable that, in every generation, there is a
great change in the old creation, to which this work of God
is for many and weighty reasons compared. Eph. ii. 10.
There was an admirable alteration, when the present most
beautiful and regular system of things was produced by the
agency of the infinite Spirit of God (who moved upon the
face of the waters), out of the former disorder, dark mass,
and confused chaos. So is there not an admirable change,
when a profane, ignorant, sottish creature is turned into a
sober, holy, heavenly Christian? "Give me," says Lac-
tantius, " a man as profane and abusive, as lewd and las-
civious, as can be imagined, and with a few instructions
of God, I will make him as meek and innocent as a lamb.
Could ever any of the philosophers do this ?" Lib. 2. In
short, such a change deserves our admiration more than
if a clod of earth were turned into a star of heaven. This
is no less a change than from darkness to light, from death
to life. Eph. V. 8.

And now, brethren, I pray you, for Christ's sake,

REGENERATION OPENED. 297

examine yourselves, whether you have had the experience
of these things ; it is easy to be mistaken in this matter,
and a mistake is dangerous. Jer. xvii. 9. Prov. xiv. 12.
I shall propose a few questions to your consciences, from
what I have been treating of, and I beg you would answer
them impartially as in the presence of God. And

Quest. 1. Has sin been discovered, and applied to your
consciences with power, both in respect of its vile nature,
and dreadful effects, by the law of God, and the Spirit of
God, as I before described ?

Q. 2. Have you been made to see your lost and
deplorable state by nature, so as to be exceedingly dis-
tressed, and put to a soul-afflicting plunge and loss, about
obtaining deliverance out of it, and shut up to Christ as
the only door of hope ? Acts ii. 37 & xiv. 27. John x. 7.

Q. 3. Hast thou, 0 sinner, been made to inquire after,
and seek for relief, with anguish of soul ? Acts ix.

Q. 4. Has the Lord Jesus been discovered by his word
and Spirit to your inquiring, burdened, anxious soul, in
his mediatorial excellency and sufficiency ? Matt. xi. 21.
Gal. i. 16.

Q. 5. And have you, with deliberation and resolution,
unreservedly closed with the offered Redeemer, upon the
terms of discipleship he has specified, viz : of taking up
his cross, denying yourselves and following him ? John i.
12, Luke ix. 23 & xiv. 26. That is, have you been, and
are you willing, and heartily resolved, to quit freely and
cheerfully your dearest natural and civil interests, your
friends, relations, estates, lives, liberties, respectively, if

298 REGENERATION OPENED.

called to it, for the defence of truth, and readily embrace
shame, solitude, poverty and death ? Are you willing also
to abandon your own righteousness, all your religious per-
formances in point of dependence, and absolutely, imme-
diately, and freely, forsake all your darling lusts, and em-
brace strict holiness ? What sayest thou, sinner ? How
is it with thee in these respects, willing or not ? What !
does that man say. It is hard — I cannot now ? Wretched
soul ! As the Lord lives, thou art a dead man.

Q. 6. Are old things passed away ? 2 Cor. v. 17. A3
particularly,

1. Is thy old blindness removed? 1 Pet. i. 4.

2. Thy old security disturbed ? Luke xi. 21.

3. Thy old hope sapped at the foundation ? Rom. vii. 9.

4. Thy old enmity against God's people subdued ? Cant,
vi. 1.

5. Thy old, carnal, worldly thoughts, affections and
practice altered, or are they still as they were ? Why then,
I may say to thee, as the apostle Peter to Simon Magus,
" Thou hast neither part nor lot in this matter, for thy
heart is not right in the sight of God. I perceive thou art
in the gall of bitterness, and in the bond of iniquity." Acts,
viii. 21, 23.

Q. 7. Are all things made new? 2 Cor. v. 17. As
particularly,

1. Hast thou that new light in the understanding ? Acts
xxvi. 18.

2. That pliableness in the will ? Psa. ex. 3. Acts ix. 6.

3. That proneness in the affections Godward and heaven-
ward, which I before described? Col. iii. 2.

REGENERATION OPENED. 299

4. That tenderness of conscience ?

5. That tenaciousness of memory respecting divine
things? Psa. cxix. 98.

6. That reformation in practice, which was before de-
scribed ?

Q. 8. Have you had that life of God, that likeness to
God, that love for God and his people, which was before
spoken of?

Q. 9. Is your obedience evangelical, universal, con-
tinual?

But I proceed to

Use 3. which is of conviction and terror to those that
are not born again ; but who are they, and what may
afford them necessary terror ?

1. More generally, you are they who cannot, with a
good conscience, say yea in answer to the nine questions I
proposed before. But, more particularly,

1. May persons make a strict profession of piety, and
be admitted to, and enjoy religious privileges, and so pass
for Christians, and yet be unconverted ? How far, then,
are you from this blessed change, who even scorn to pro-
fess Christ and piety, who disdain and disclaim the very
name saint, as a term of reproach, a badge of dishonour,
and grin and show your teeth (silly souls !) when the very
word is but mentioned in your hearing ? Remember, for
this you shall gnash your teeth in hell, except ye repent.
I suppose you think to be saved without the new birth, in
a way of your own contrivance, (0 blind moles !) ay, but
then, the devil, your dear father, and your brethren, the

300 REGENERATION OPENED.

sons of Belial, the whole crew of profane, unclean rebels
and venomous vermin the burdened earth now bears, or
hell contains, must be saved along with you, and a pretty
company you would make all together, would you not ? A
fine heaven, indeed ! How can you expect that Christ will
own you hereafter, when you will not own him here ?

2. May people be convinced of sin, and of their lost and
deplorable condition because of sin, so as to be in great
distress about it, without being new born ? Alas, then !
What will become of you who are yet secure and asleep
in sin ?

3. May persons be restrained from gross impieties and
yet be in a state of death, estranged from this divine birth ?
Oh ! what will then become of you who give a loose to
profaneness, swearing, sabbath-breaking, drunkenness,
uncleanness, fraud, and the derision of what is good ?
Are not burnings, burnings from God, burnings hotter than
Sodom's flame, likely to be your portion ?

4. May persons attain the form of piety, and be exter-
nally regular in the performance of all religious duties,
and yet not be new born ? Then, wretched sinners ! how
far are you from this divine birth, who profane God's
name, slight his word and ordinances by neglecting to at-
tend upon the one, and to seek preparation for the other,
who, as fearlessly as profanely, violate his holy sabbaths,
and neglect many positive duties of religion ? Read that
passage of God's word, and blush and tremble. Matt. v.
20.

5. May people have great gifts and good motions, and

REGENERATION OPENED. 301

want this new birth I have been treating upon ? Then
what will become of you, ignorant souls, especially such
of you as are willingly ignorant? how far are you from a
sound conversion to God, which begins in light and know-
ledge! 1 Cor. iv. 6. And how far will you be at last
from obtaining that inheritance conversion qualifies persons
for? Isa. xxvii. 11. 2 Thess. i. 7, 8.

6. May persons have a partial alteration upon some or
all the powers of their souls, and be almost persuaded to
be real Christians, and yet be void of the new birth ? What
will become of you, hardened wretches, every of whose
faculties is perhaps altered for the worse, whose necks are
as an iron sinew, and whose brow is brass ? Pharisees,
heathens and devils outdo you in what is good. The Phar-
isees in most or in all the outward duties of religion. Phil,
iii. The heathens in their morality (perhaps), e. g., the
Turks or some of them, have had a greater concern about
their souls than thou hast. Remember trembling Felix,
and be ashamed of thy horrible stupidity ! Yea, the very
devils tremble, and yet thou art senseless ! 0 man ! Is
thy breast adamant, or thy bowels iron, that thou thus
slightest the terrors of the Almighty, which set themselves
in battle array against thee ? Canst thou imagine that thou
art new born, or shalt be saved in this condition ? No, no :
be not deceived, the devil himself would find as easy an
admission into heaven as thou in thy present condition, as
our text demonstrates.

7. May persons have a zeal for religion as Jehu and others,
and yet be unconverted ? Oh then ! What will become of

26

802 REGENERATION OPENED.

you, lifeless, listless, careless Gallios in religious affairs,
who do not care a straw whether religion prospers or not ?
If you can but get worldly prosperity, if you can but with
Gehazi get the changes of raiment, with Judas carry the
bag, or with cursed Achan get the wedges of gold, you
care not, perhaps, though for it you should betray Christ's
cause, and bring judgments upon others. But will not such
lukewarm, selfish wretches be spued out of Christ's mouth ?
Rev. iii. 16. How far are ye, poor souls, from this divine
birth?

8. May unconverted persons come so far as to love God's
people, associate with them, and delight in hearing of
God's word, and attending upon his ordinances ? How far
then are those from regeneration, or the way to it, who do
not come half so far as hypocrites in this ? Instead of
associating with God's people, they carefully avoid their
company, deride them, and spitefully abuse them, and most
contemptuously neglect opportunities of hearing God's
word, instead of delighting in it, and that, forsooth, because
the preacher will not be false to God and souls, and preach
smooth things according to their fancy. Will not Herod, that
heard John the Baptist gladly, rise up in judgment at last,
and condemn the haughty and contemptuous wretches of
this generation?

9. May persons be brought to mourn for sin with bitter-
ness and anguish, and yet be strangers to the new birth,
as Ahab and Judas? How far, then, are those monsters
in nature from conversion, who, instead of mourning for
their impieties, boast of them, and so glory in their shame ?

REGENERATION OPENED. 303

But what are the miseries of those and all other kinds of
unconverted sinners ?

Ans. 1. Ye are blind men. Acts xxvi. 18. Ye see not
the beauty of holiness, of Christ and heaven, otherwise ye
would not live as ye do. John iv. 10.

2. Poor men, however you swell and strut in worldly
wealth and grandeur. Rev. iii. 17.

3. Mad men, Psalm xiv. 1, compared with x. 1. Luke
XV. 17. You act like distracted men in preferring sin to
holiness, perishing, sensual gratifications to the pure, sin-
less, and everlasting delights that are at God's right hand.
Bo you not act like fools in preferring your lusts to God and
Christ — your worldly gain, which lasts but for a moment, to
an immortal crown of life ? And does not your folly and
madness eminently appear in your daring to affront such a
sovereign, infinite Majesty, whom you can neither over-
come, deceive nor avoid, whose loving-kindness is better than
life, but whose anger is worse than death, and you will find
it so in a little time, when you shall wish for death as a
sanctuary from it, but shall not obtain your desire ?

4. Dead men, wholly void of divine life. Eph. ii. 1.

5. Darkened men, or men under the power of darkness.
Eph. V. 8. Col. i. 13. By which metaphor the Scriptures
express all kinds of misery. Psa. xxiii. 4. Matt. xxii. 13.
Isa. 1. 10.

6. Possessed men, under the power and government,
and in the possession, of the devil, his slaves, his vassals.
Luke xi. 21. 1 John iii. 8, 10. 2 Tim. ii. 26.

7. You are cursed men, cursed by the God that made

804 REGENERATION OPENED.

you, which none can revoke but himself, and who has
declared he will not unless ye repent. Gal. iii. 10. Luke
xiii. 3.

8. You are condemned men. John iii. 18.

9. Guilty men. Mark iv. 12. And remember, God has
said he will "by no means clear the guilty." Num. xiv.
18.

10. You are bereaved men, secluded from, and bereaved
of, all the notices and sweet intimations of God's peculiar
favour and friendship, in this world or the next. You are
without God in the world, and what can be worse than
this ? Eph. ii. 12. And as you are justly deprived of his
love, so you are continually exposed to his wrath. John iii.
36. You are the very children of the devil by imitation
and possession, the seed of the serpent. Gen. iii. 13. 1
John iii. 9, 10. John viii. 44.

11. Miserable men ; you are not only void of true light,
life, comfort in this world, but of any interest in the in-
heritance of God's chosen in the next, as our text asserts,
and are entitled to a very contrary portion. Eph. ii. 3.

12. Murdering men, cruel murderers, self-murderers,
soul-murderers. Ezek. xviii. 31, 32 & xxxiii. 11.

13. Inexcusable men ; your eternal damnation is but the
natural and necessary fruits of your own wickedness and
obstinacy, in rejecting, against your own souls, God's re-
peated warnings and invitations ; and therefore it is but
justice, and that not owing to any rigorous severity of
God, but entirely to your own cruelty and barbarity,
against yourselves, that you should perish. Hos. xiii. 9.

REGENERATION OPENED. 305

Acts xiii. 46. And this you will be forced to own at last
to God's honour, and your own shame. Matt. xxii. 11, 12.
For you have slighted the remedy provided with infinite
cost for sin ; this will make your sin inexcusable, your
damnation unavoidable, and yourselves unworthy of pity,
because your misery is a voluntary misery, but the fruits
of your own choice. Psa. xcv. 8, 11. Matt. xxii. 3, 5 &
xxviii. 37. Prov. xxix. 1. What unspeakable pain will
your reflections upon these things cause in your consciences
to eternity ! Mark ix. 44. Isa. Ixvi. 24. Oh ! think of
these things and apply them to heart before it is too late,
and never rest until you get converting grace.

26

ROBERT SMITH, D. D.

The Rev. Robert Smith was born in Ireland, and was descended
from a Scottish family which had taken refuge in that country, and
had settled in Londonderry. About the year 1730, his parents emi-
grated to North America, and brought their son Robert, then a
child, with them. His ancestors, both by his father's and mother's
side, were substantial farmers, and had for several generations been
distinguished for a vein of good sense, and for prudent deportment,
and, what is better still, for fervent piety.

The residence of Dr. Smith's parents was on the head waters of
the Brandywine, about forty miles from the city of Philadelphia,
where he was brought up in the pursuit of agriculture. At the age
of fifteen or sixteen, he became a subject of divine grace, under the
preaching of Mr. Whitefield, who spent some time in his father's
neighbourhood on his first visit to America. As soon as young Mr.
Smith had experienced the power of religion in his own soul, he felt
a strong desire to become a preacher, that he might make known
the precious truths of the gospel to his fellow men. In this desire,
his pious parents readily concurred, and with their permission, he
placed himself under the tuition of the Rev. Samuel Blair, at his
school in Faggs Manor. Here, for several years, he pursued his
classical, and then his theological studies.
C306)

BOBERT SMITH, D. D. 307

In the year 1750, he was licensed to preach the gospel, and was
married to a younger sister of his venerated preceptor. In the year
1751, the next after his licensure, he was ordained and installed
pastor of the Presbyterian church in Pequea, in the county of Lan-
caster, Pa., in which situation he continued to labour faithfully to
the time of his death. He was ordained by the Presbytery of New
Castle, within the jurisdiction of which his church lay.

In the year 1784, Mr. Smith received from the College of New
Jersey the honorary degree of Doctor of Divinity, and seldom has
that degree been more judiciously conferred ; for Mr. Smith was a
sound and well-informed theologian, of which he gave evidence in
several productions of his pen. He also excelled as a preacher.
His discourses were instructive, evangelical, and deeply impressive.

Shortly after his settlement at Pequea, Mr. Smith established a
school, with a special view to the gospel ministry, where the Latin,
Greek, and Hebrew languages were taught. In this school, Mr.
Smith was assisted by respectable and able teachers ; and a large
number of young men were here prepared for entering the ministry,
before any college existed within the limits of the Presbyterian
church; and after the erection of the College of New Jersey at
Princeton, young men were fitted to enter that institution, of which
Dr. Smith was one of the early and zealous friends.

Beloved and esteemed by all who knew him, he was held in high
estimation through a large extent of country, and was looked up to
as a father by the churches in Pennsylvania and the neighbouring
states. In the year 1790, he was chosen the moderator of the
General Assembly; and in 1791, was again a member, and preached
before that body at its opening, with uncommon ardour and eleva-
tion of mind.
^ The last public act of his life, was that of attending a meeting
of the trustees of the College of New Jersey, at the distance of a
hundred miles from home. At this time his bodily health was much
reduced, and the effect of this fatiguing journey was to exhaust and
debilitate him exceedingly. "When he had nearly reached his home,

308 ROBERT SMITH, D. D.

he found it necessary to call at the house of a friend to obtain a
little rest and refreshment. He met the family with his wonted be-
nignity and affection, and requested* the opportunity of retiring for
a short time to a private chamber ; and there in a few minutes,
without a struggle or a groan, "he calmly and sweetly breathed out
his soul ;" and the same smile, with which he entered this friend's
house, seemed to be imprinted on his countenance after death. He
died in the 63d year of his age.

THE PRINCIPLE OF SIN AND HOLINESS.

BT THE EEV. EGBERT SMITH, D. D.

«' But I see another law in my members, warring against the law of my
mind, and bringing me into captivity to the law of sin which is in my
members." — Rom. Tii. 23.

The gracious heart is a seat of conflict, the greatest,
and most important ! a conflict between the flesh and the
spirit. Nor does the highest degree of grace raise its
subject above the necessity of engaging in this debate. A
pregnant instance of this we find in the eminently holy
apostle Paul, who, after all his advancement in the spiritual
life, " sees a law in his members warring against the law
of his mind."

In this engagement, we may, first, observe the com-
batants, viz : " the law of the members, and the law of
the mind ;" i. e., grace, and indwelling sin,* which

* That the apostle does not speak in this passage of the operations of
the soul before its conversion, as some suppose, and that, therefore, the
opponents in this debate are sin and holiness, and not conscience and
reason only contending with depraved appetites and passions, will plainly
appear by consulting the context, where he speaks in the strongest

(309)

310 THE PRINCIPLE OF

mutually engage each other, and warmly contend for vic-
tory. These have displayed their banners under their re-
spective sovereigns : Jesus, the Prince of peace, and Satan,
the prince of darkness. The generals of the field are,
"the beloved lust," which most easily besets us, on the
side of sin ; and on the side of grace, faith, to which,
among all the graces, the preeminence is given in the
spiritual warfare. And while those opposite principles
resist each other, as contending parties of different aims
and interests, they respectively operate upon the heart,
like laws of different tendencies.*

Secondly, we may take notice of what is sometimes the
sad event with respect to the better side, which is overcome
80 far, that the believer is brought " into captivity to the
law of sin." The law of sin is the same as the law of the
members, mentioned in the former clause. To be brought
into captivity to it, is to be brought under its power. Now,
doleful as this event is, there is something in it, which
pleads the spiritual soldier's loyalty to his Sovereign ; he
does not capitulate, or come to terms of agreement with
sin ; but is overcome, and taken as a reluctant and mourn-

terms of his hatred to sin, and delight in the law of God ; characters
■which can never be predicated of the unregenerate, whose hearts are
unyielding enmity against God.

* We have here, as is usual in scripture, an assemblage of metaphors,
viz: war, and law, to illustrate the same subject. For such is the sub-
limity of divine truths, and the imperfection of the things of nature,
that no allusion drawn from them, can fully illustrate any one point ;
therefore a number of these are frequently used, that one may help to
Bupply the deficiency of the other.

SIN AND HOLINESS. 311

fill captive. The engagement often appears dubious, now on
one side, now another, seeming to overcome, as Israel and
Amalek of old. When Moses let down his hands, Ama-
lek prevailed : Israel prevailed when he held them up.
So sin prevails, when Christ withholds the aids of his Spirit ;
when he grants them, grace prevails. Yet, in general,
grace has the ascendency, and shall finally obtain a glorious
victory.

A mistake about this warfare proves fixtal to many car-
nal professors, who fondly imagine that they are pious,
mistaking the reproaches of a natural conscience for the
spiritual conflict : a conflict, of which they never had any
experience, and, infatuated with this delusion, they rest
secure in a graceless state. On the other hand, their fears
that all their debates with sin are only some stings of con-
science, and, consequently, that they are yet children of
wrath, frequently obstruct both the duty and comfort of
the saints. Therefore, that I may afford conviction to the
one, and relief to the other, I shall attempt in the follow-
ing pages to explain :

I. The nature of grace, and show the reasons why it is
called a law of the mind.

II. The nature of indwelling sin, and the reasons why
it is called the law of the members.

III. The nature of the conflict between these opposite
principles, and give some marks by which it may be dis-
tinguished from the uneasiness arising in the breasts of
unbelievers.

I. I am to explain the nature of grace, and show the
reasons why it is called a law of the mind.

312 THE PRINCIPLE OF

Now, grace is a principle of spiritual life infused into
the soul by the Holy Ghost. This divine principle receives
various denominations in the word of God, as "being born
again," "regeneration," "a new heart," "anew creature,"
"God's workmanship created anew:" all which phrases,
with many others, plainly evince, that grace is a new, a
spiritual, a holy nature; nay, it is called a "divine nature,"
(2 Pet. i. 4,) because it is the impress of God's moral glo-
ries upon the soul. I shall not enter into the dispute,
whether this principle precisely consists in divine light let
into the mind, or in a holy ajBfection. I think it is most
safe and proper to describe it as consisting of both. For
grace is a restoration of what we lost by the fall, viz : of
the divine image, consisting in knowledge, righteousness,
and holiness. Eph. iv. 24. Col. iii. 10. Righteousness
is seated in the will, holiness in the affections. The affec-
tions are sundry vigorous operations of the will, attended
with sensible commotions of the animal spirits. It follows,
then, that holiness in the affections is the vigorous operation
of righteousness in the will. But the will has a respect to
objects as eligible, and the ground of its choice is the appre-
hended goodness of its objects, by which an aflfection for
them is excited. Love to their objects is, for the same
reason, necessarily supposed in the affections. This is
evident in all the religious affections. Sorrow for sin is
affliction of the mind for wrongs done to a beloved object.
The soul's expectation of a future good, undoubtedly, sup-
poseth her love to the object of her hope. Desire is the
aspiration of love, and joy in its triumph. On the whole,

SIN AND HOLINESS. 813

it appears, that an affection for divine objects is the very
essence of righteousness and holiness ; and that this affec-
tion, and knowledge, the other part of the divine image,
are the very constituents of a gracious principle, or the new
nature. On this account grace is called, "the law of God
written upon the heart," (Jer. xxxi. 33,) a phrase of equal
import with the law of the mind, and plainly implies a
sanctifying knowledge of the objects exhibited in the law,
and a hearty regard for them impressed upon the heart by
the Spirit of God.

1. Then a leading ingredient of true grace consists in a
view of the transcendent beauty of divine objects. The
principal object viewed is the glory of God's moral perfec-
tions displayed in the salvation of lost sinners. This
necessarily supposeth a view of Christ's willingness and
ability to save ; for it is in his face alone, that we can ob-
tain "the light of the knowledge of the glory of God,"
(2 Cor. iv. 6,) a view of the extent, the spirituality, and
purity of God's law, which is a transcript of his glory, and
the means by which we are convinced of the need of
Christ — a view of the fulness and amazing glory of the
new covenant plan of life, in its nature, privileges, and
precious promises — and, in short, it supposeth a just view
of the various foundation-doctrines of the gospel, particu-
larly of the necessity and beauty of holiness in its several
branches. Of these things, true believers obtain views
different in their nature and effects from the views of any
graceless persons. The graceless, as rational creatures,
may discern the meaning of words and propositions, the
27

814 THE PRINCIPLE OF

connection of sentences, and the propriety of conclusions
drawn from rational premises. But there is a spiritual
and holy beauty in divine objects which, being morally
blind and vitiated, they cannot discern nor relish ; there-
fore, they have no just idea of the objects at all. Sin has
spread a veil of darkness over their hearts, exceeding the
midnight shades, and adding fresh gloom to hell itself.
They understand gospel doctrines no otherwise than a
logician understands a system of logic, viz: by the mere
strength of natural powers. With devils, they may con-
fess that Jesus is the Son of God; they may, with them,
believe there is one God; nay, they may believe and
tremble, without the least true discovery of, or the least
affection for, his holy, transcendent beauties. Some may
brand this doctrine with the odious name of enthusiasm ;
but I shall rest safely under the censure while divine testi-
mony assures me, " 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 spiritu-
ally discerned." 1 Cor. ii. 14. They are spiritually dis-
cerned, but he has not a spiritual eye to discern them.

Graceless sinners quite mistake the nature of divine ob-
jects. At one time, they conceive of God as all mercy ;
at another, as all justice ; and again, will not conceive of
him either as merciful or as just ; but only think of him, as
an idle, unconcerned spectator of the universe, " saying in
their hearts. The Lord will not do good, neither will he do
evil." Zeph. i. 12. Before I proceed farther, I beg
your patience, while I suggest an argument or two in proof

I

SIN AND HOLINESS. 315

of this point. 1st. It appears from their dependence upon
themselves for salvation, of which they are all guiltj,
whatever may be their profession to the contrary, or to
whatsoever degree of knowledge they may have attained.
But what false ideas must this suppose of the rectitude of
Jehovah, the perfection of his law, and the awful maligni-
ty of sin ! and what unbelief, as well as ignorance of the
whole gospel scheme of life through Jesus Christ ! 2d.
Seeing the nature of the human soul is such, that it imme-
diately makes choice of that which appears most excellent,
and best for it in its present circumstances, their giving
their preference to sin and the world, is a plain evidence
that they do not understand nor relish the superior glory
of divine things. How splendid soever their profession
of religion may be, they do not believe what they profess,
but are infidels in heart. They may, indeed, yield their
assent to this truth, that religion is the best choice, and
may resolve to be religious hereafter, but for the present
they see more beauty in creatures, and taste more sweet-
ness in creature enjoyments, than in holiness ; nor would
they ever resolve to be religious in any future period, nor
ever desire any other than a Mahometan paradise, did
they not fear the wrath of God.

Corrupt affections spread a veil over their hearts, and
provoke Jehovah, in just resentment, to conceal his glory
in a cloud of vengeance. Therefore, though they may
sometimes be struck with awful apprehensions of his awful
majesty, yet they do not discover the amiable glory and
beauty of his perfections, till it pleases God to make them

316 TUE PRINCIPLE OF

slilne upon their hearts in the face of Jesus Christ, by
whose atonement the human offence was removed, and a
way opened, in which he could, consistent with his glory,
grant saving manifestations of himself to a lost and sinning
world. But when the Holy Ghost rends the veil from
their hearts, he discovers to them the transcendent beauties
of Jehovah with such irresistible efficacy, and brightness
of spiritual evidence, as transforms them into the same
likeness ; " for with open face beholding as in a glass the
glory of the Lord, they are changed into the same image,
from glory to glory, even as by the Spirit of the Lord."
2 Cor. iii. 16 — 18. By that very influence which reveals
the glory of God to them, the Holy Spirit forms in their
hearts a supreme regard for his glory, which brings me to
observe,

2. That a principle of grace necessarily includes a supreme
affection for God. This affection is the very essence of
holiness. For to view objects in their own nature, and to
acquiesce in, and esteem them in proportion to their worth,
is, doubtless, most fit and becoming. Now as God knows
no equal, he cannot but view and acquiesce in his own
glory as supreme ; consequently, he cannot but have an
infinite complacency, in a supreme affection for his glory,
and an infinite displacency in the least disaffection thereto,
in the reasonable creatures. This is his holiness, or
the rectitude of his nature, and is the foundation and
pattern of all moral excellency. But grace being the
impression of God's moral image upon the soul, by which
it bears a conformity to his holiness, there is necessarily

SIN AND HOLINESS. 317

contained in its very essence a transcendent love for his
glory.

It is the nature of sin to draw our affections oflf from
God, and fix them upon the creatures ; and it is the nature
of grace to place them again upon God ; " for they who
are after the flesh, mind the things of the flesh ; but they
who are after the Spirit, the things of the Spirit." Rom.
viii. 5. The saints esteem God as an object worthy of all
their aflfections, and earnestly desire the enjoyment of him
as the greatest good. They see a transcendent beauty in
all his glories, and love him for them all — for his justice
and holiness, as well as for his goodness. And because
they love God, they love his image, in whomsoever they
behold it, and every mean in which he affords them true
communion with himself. The saints they esteem as " the
excellent of the earth," and choose them as companions
in their way to heaven. Psa. xiv. 2. They delight in the
law of God as the transcript of his glory ; and in the gos-
pel, as the brightest glass by which his beauties are
reflected. In one word, they take delight in the most
spiritual sermons, books, and conversation, and in all the
ordinances and duties of religion, because these are the
means through which he displays his glory, and affords
them the sweetest sensations of his love.

By this time, you may easily perceive, that the grand
constituents of the new man are faith and love in their
simple nature, i. e., existing as principles of grace in the
soul. In believers' views of divine objects, is implied such
clear objective certainty, as obtains the firmest assent of
27*

818 THE PRINCIPLE OF

their minds to their reality and importance. This is faith
in the understanding, in which sense faith is called, " the
knowledge of God's will in all spiritual wisdom and under-
standing," (Col. i. 2,) " and the full assurance of the under-
standing." Col. ii. 2. And in this sense the gospel is said
to have come to the Thessalonians " in much assurance." *
1 Thess. i. 5. Love being the sum of the divine law
written upon the heart of our first parents, was an
original affection of nature. This heaven-born beauty,
which was lost by sin, is the glorious image drawn by the
Holy Spirit, when he writes the law upon our hearts.
Love is therefore the sum of religion. It was the reigning
affection in innocence. It is the reigning affection in
grace. And it will reign triumphant in glory, when the
other graces shall for ever cease. The other graces, which
only become necessary by our apostasy, and not from our
original make, are evidences of love, and flow from it as
their source. f From what has been said, we see with what

* Faith, in this view of it, is a necessary prerequisite to faith as seated
in the wUl, which is the soul's choice of the object as good, the truth of
which is apprehended by the understanding. Or, in other words, the
soul's view of the truth and excellency of an object, necessarily precedes
her embracing that object as good. But it is her choice of the object,
which is the justifying act of faith ; for this is that act, by which we ac-
cept of, and are united to, Christ. Nor is saving faith distinguished from
the faith of hypocrites, only by the soul's embracing Christ, but also by
her assent to his suitableness to save ; for, as I have already observed,
graceless persons never obtain a just view of divine objects ; therefore,
they never make choice of them.

f Love, being a principle of grace, is a necessary ingredient of all the
graces, (which ai-e specifically distinguished from each other, by their

SIN AND HOLINESS. 319

propriety divines have called faith and love radical graces,
and gracious principles. For, in their simple nature, they
are holy principles, from whence all the graces grow up,
as so many fruitful branches of holiness ; they are the
foundation of all those spiritual exercises of heart and
practice, which are the native acts and evidences of a
spiritual life.* If we are "God's workmanship created
anew, it is to good works." Bph. ii. 10. God " takes
away the stony heart out of our flesh, and gives us an
heart of flesh, that we may walk in his statutes to do
them" (Ezek. xxxix. 26, 27) ; viz : in that spiritual and
holy manner, which is congruous to his holiness and the
spirituality of his nature.

acts and motives,) and only diifers from the acts of love, considered as a
distinct grace, as a fountain differs from the streams which issue from it.
* God has implanted in nature, a principle of action suited to the
various operations which arise from it. And can we suppose he will be
less liberal in dispensing his special favours ? Or that we can perform
truly holy actions without a spiritual principle ? As well may we expect
streams vrithout a fountain, or living actions from a dead carcase.
♦' Being dead in trespasses and sins," we cannot exert the acts of a
spiritual life, till animated from above with a living principle. While we
continue in a state of nature, the ends, the motives, and the principles
of our actions being merely selfish, they are morally evil, though the
nature of them be good; therefore are they, in a spiritual sense, dead
works. Yet we are not to suppose, that believers without the immediate
concurrence of the Holy Spirit, can exert the acts of a spiritual life, by
virtue of a principle of holiness disposing them thereto. For as it is by
almighty power upholding the frame of nature, and keeping all its springs
in tune, that we are enabled to perform natural actions ; so it is only by
the Holy Spirit's maintaining and exciting the principle of grace
implanted in us, that we can perform spiritual actions. Therefore says
Christ to his disciples, " Without me, ye can do nothing."

320 THE PRINCIPLE OF

Our way is now prepared to show why grace is called
"a law of the mind." Like a law, it has a prevailing in-
fluence over all the powers and operations, aims and pur-
suits of the mind. Laws are made for the government of
their subjects, and for that purpose, afford light to direct,
and motives to influence their conduct. But grace is a
principle of light and love in the minds of believers;
"light which shines brighter and brighter to the perfect
day." Prov. iv. 18. The more they view divine objects,
the more beauties they discover in them, and consequently,
the more ardent is the flame of their love towards them.
Love is a very powerful passion, which, by its sweetness,
strongly impels the mind to desire, and endeavour to obtain,
the enjoyment of its object; especially when its object is
viewed as most amiable. Believers have, therefore, the most
prevailing motives, both from within and without, to excite
them to every pious exercise of heart and life. The in-
comparable beauty of divine objects, and the inexpressible
sweetness of love to them, inflame their soul with strong
desires to obtain the fullest enjoyment of them. Time
would fail to mention the powerful motives to repentance
and universal obedience, to every grace and every duty,
arising from the personal, uncreated glories of Jehovah ;
from creating, preserving and redeeming goodness ; from
the fulness and excellent frame of the new covenant; from
the endless glories and happiness of heaven ; and from the
necessity, reasonableness, sweetness and importance of
religion in its various branches. But none are stronger
or sweeter than those drawn from the cross of Christ.

SIN AND HOLINESS. 821

The invincible charms of his love, the riches of his par-
doning mercy, and the amazing stoops of his condescension
therein displayed, sweetly open the springs of all the
affections, and irresistibly captivate the whole soul.

Conscious of the comforts arising from spiritual views
and affections, believers languish when they lose their
frame, and with the solicitous spouse, importunately seek
their Lord, until he is pleased to restore to them a sense
of his love. And the more they drink of this fountain,
the stronger they thirst. Their enjoyments only excite
their desires. It is a natural and invincible property of
the human mind, to desire not only a repetition, but higher
degrees of those enjoyments, in which it finds a transcen-
dent satisfaction. When the Lord condescended " to
speak to Moses, face to face, as a man speaketh to his
friend," the pleasure of this sweet interview excites him to
put up this ardent prayer, " I beseech thee, show me thy
glory." Ex. xxx. 11, 18. So insatiable was his desire,
that, had his request been granted in its full extent, it
would have proved fatal to his mortal frame ; therefore
the Lord says to him, " Thou canst not see my face ; for
there shall no man see me and live." Ex. xxxiii. 20. A
love to the end, reconciles them to the means of obtaining
the end. Because they delight in communion with God,
they delight in all his ordinances and commands, the
means of communion with him. They desire to " remain
in the house of the Lord, to behold his beauty, and be
satisfied with marrow and fatness." Psa. xxvii. 4. Ixiii.
1, 5. " Delighting in the law of God after the inward man,"

322 THE PRINCIPLE OF

they perform the duties required in it, not of constraint,
but with a ready mind, for their obedience is the willing
offering of love. Rom. vii. 22. John xiv. 15. The most
difficult as well as the most easy duties are their choice.
And as holy objects have command of their hearts, they
perform duty with fervency, when the edge of their affec-
tions is not blunted with temptation and sin. In one word,
grace overcomes temptation, resists sin, excites believers
to war a good warfare, and run with patience the race that
is set before them, until they obtain the glorious prize at
the end of their race. Thus does it powerfully prevail in
the heart like a law. And, Oh ! happy, inexpressibly happy
for believers, were this the only principle which has influ-
ence upon their actions. But alas ! another principle, the
direct reverse of this, often disturbs their peace, and brings
them into captivity to the law of sin. But this leads us,
in the

II. place, to explain the nature of indwelling sin, and
shoAV why it is called a law of the members. Though
believers are sanctified in every part, they are perfectly
sanctified in none; a sinful principle remains in them
which, like a law, operates in their members, and wars
against the law of their minds. This principle is original
corruption, and it is represented by the members of the
body.

1. Because as the body is but one entire frame consist-
ing of many members, so original sin is one mass of im-
purity, which defiles the whole man, and, therefore, con-
sists of many branches. It is darkness in the understand-

SIN AND HOLINESS. 323

ing, aversion to divine things in the will, filthiness in all
the affections, baseness and irregularity in all the sensual
appetites.

2. The principal reason why it is thus represented is,
because it exerts itself chiefly in and by the members of
the natural body. Sin altering the temperament of our
bodies, has introduced into the animal frame such a strength
and irregularity of sensual appetites, as powerfully attach
our souls to sensible objects. By virtue of the law of
union between our souls and bodies, they have a mutual
influence upon each other : carnal appetites are corrected
or excited by the views of the mind ; the mind is subjected
to carnal appetites. Sensitive propensities exciting fancy
to sport with sensible flesh, pleasing objects, and these, in
their turn, striking the fancy through the avenues of the
senses, kindle an impure flame in the afiections, and
strongly attract them to forbidden objects, or fix them ex-
cessively on lawful ones. But so far as our affections for
creatures exceed due bounds, so far they are taken off
from God, and set in opposition to his glory.

From the carnal tendencies of the heart arise the most
filthy scenes of drunkenness, uncleanness, gluttony, thefts,
robberies, unlawful and excessive gambling, and frolicking
of every kind. Besides these lusts that have their seat
more immediately in the flesh, vices of the mind (such as
pride, malice, envy, hatred, wrath) are called carnal lusts,
and lusts of the flesh ; not only because they are part of
carnal men's characters, but also because they are excited
and strengthened by the propensities of the flesh. All the

321 THE PRINCIPLE OF

wild irregularities of fancy and passion are influenced by
the irregularities which sin has introduced into the animal
frame. Occasions to sin lie much in our flesh and blood.
The enjoyments of sensible things, being agreeable to the
flesh, are the object of carnal desires. The riches, the
luxuries, the pomp, and the various gayeties of this life,
are the gods of ungodly sinners, and temptations to the
saints themselves. Fine clothes, fine houses, glittering
equipages, and high sounding titles, strike the mind with
their fancied beauty. Relishing dishes and flowing bowls
please voluptuous palates. The adulterer's heart is caught
by delusive charms. Large treasures and large estates are
snares for the covetous. By Bathsheba's beauty, David's
lust is inflamed, and Achan's covetous desire, by a wedge
of gold. The glory of his kingdom swells the pride of
Nebuchadnezzar's heart ; and an unbounded thirst for un-
rivalled military honours, prompts Joab to jealousy and
murder.

By this time it may easily appear, that indwelling sin is
called a law of the members, because of the powerful in-
fluence it has upon the whole man. It clouds the under-
standing, bewitches the fancy, debauches the affections,
sets the will in opposition to God, and turns all the mem-
bers of the body into instruments of unrighteousness.
The unregenerate are wholly under its power. They are
carried away with " the lusts of the flesh, the lust of the
eye and the pride of life." Being " after the flesh, they
only mind the things of the flesh," ^. e., for these only
they have a relish. Now every person's taste has a

SIN AND HOLINESS. 325

governing Influence upon his actions ; nor will anything
appear beautiful to the mind, for which it has no relish.
But carnal men not only have no relish for the glory of
God, but an unreconcilable enmity against it, as being con-
trary to their sensual inclinations ; therefore they can see
no beauty, nor taste any sweetness, in moral excellency.
Their pursuits, aims, and desires, are altogether carnal.
" What shall we eat ? What shall we drink ? Wherewithal
shall we be clothed ?" are their leading queries ; as if they
were born only to pamper the flesh, and feed themselves
up as oxen for the slaughter. Nor is there any species of
wickedness into which they would not run with greater
eagerness, than ever the horse rushed into the battle, were
it not for the restraints laid upon them by Providence,
conscience, education, and fear of divine wrath.

But grace obtaining the predominancy in the hearts of
believers, they are happily delivered from the " dominion
of sin." Rom. vi. 14. They have new thoughts, new
hopes, new inclinations and designs ; and the chief objects
of their pursuits are spiritual. Yet are they afflicted with
some of the carnal lusts which were born with them.
Some of the former root of bitterness remainingr in them,
sprouts up, and, when divine influences are withdrawn,
and they are off" their guard, it will prevail. They are not
all spirit. Faith's views are not yet perfect, nor their
aff"ections perfectly refined : though grace has subdued and
regulated their appetites and passions, yet, while they live
in a world of sense, sensible objects will sometimes en-
tangle their afi'ections and lead them into mournful cap-
28

326 THE PRINCIPLE OF

tivity. This is one chief source of their falls and sorrows.
Satan, apprehensive that the most likely way to prevail
against our first parents, even when their minds were under
no sinful bias, was by objects pleasing to their senses,
presented to them the beauty and goodness of the forbidden
fruit, by which means they were seduced to break the
divine command. The same game he attempted to play
with our Saviour, when he painted before him " all the
kingdoms of the world with the glory of them," and
promised him all these, "if he would fall down and
worship him." Matt. iv. 8, 9. No wonder then, if, in this
manner, he solicits, and sometimes beguiles the sons of
grace into sinful compliances, in whom there is corruption
to catch at his temptations, as powder to catch at the
spark.

Some of the saints find a much greater difficulty in
mortifying the deeds of the body, than others, and are
much more easily overcome by them. This flows, no doubt,
from the much greater strength of their passions, and ir-
regularity of their fluids. From the very contexture of
their frame, some of them are more passionate, or proud,
or peevish, or malicious, or wanton, than others of their
fellow saints; while others, again, are sunk in despon-
dency, and almost perpetually deluged with distressing
sorrows. It was said of a great man of God, he had
" grace enough for ten men, but had not half enough for
himself, because his natural constitution was so violent and
passionate." Peter was rash and hot-headed. Thomas
seems to have been sour and unbelieving. But John,
highly favoured in nature as well as grace, lived in love.

SIN AND HOLINESS. 327

But though the saints are sometimes overcome by the
temptations of Satan joining Avith the corruption of their
hearts, yet grace shall usually prevail, and finally triumph
in victory. Of this, our Lord assures them, when he
promises, that " the water which he shall give them, shall
be in them a well of water, springing up to everlasting
life," (John iv. 14,) i. e., the influences of the Holy Ghost,
which first infused grace into their hearts, shall continue
therein as a vital fountain, ever sending forth the salutary
streams of holiness, till spiritual life shall be perfected in
eternal life and glory. By the continued union of the
Holy Spirit with their spirits, the principle of grace is
preserved, strengthened, and excited to its various exercises,
" till they come to the measure of the stature of perfect
men in Christ Jesus." Eph. iv. 13. Yet while they are
in the body, " the flesh will lust against the Spirit, and
the Spirit against the flesh, and these being contrary, the
one to the other," (Gal. v. 17,) you may see in them, " as it
were the company of two armies." Cant. vi. 13.

From what has been said, we learn, that the believer is
indeed a mystery, the greatest in our lower world. He is
both a sinner and a saint ; he has in him both the old
nature and the new — a love to God,* and enmity against
him. He is black, yet comely ; carnal, yet spiritual ; earth-
ly, yet has set his afiections upon things above. He is a
mixture of the most opposite qualities, represented by the
most opposite things in nature — the poison of the serpent
and innocence of the dove ; the sublimity of the eagle,
and meanness of the crawling worm ! Nay, he is a mix-

328 THE PRINCIPLE OF

ture of heaven, earth and hell ! In sin, he resembles
devils ; angels, in holiness ; and in his animal nature, he
is akin to the beasts that perish !

Again, if occasions to sin lie much in your flesh, it
ought to be much of your care, with the apostle Paul, " to
keep your bodies under, and bring them into subjection."
1 Cor. ix. 27. You must guard all the avenues of sense.
I "made a covenant with mine eyes," said Job, "that I
should not look upon a maid." Avoid as much as possible
every means of provoking sensual lusts and appetites. If
you place your happiness in the gratification of these,
what are you better than the brutes ? These are the only
pleasures they know, or are capable of knowing. But you
are capable of pleasures more refined — pleasures arising
from intellectual views, and the enjoyment of eternal, in-
visible glories. If you do not fix your aflections on those
glories, you forfeit the rational character, and degrade
yourselves to the level of mere animals. Endeavour to
obtain clear views of the superior glories of spiritual
objects, the beauty and sweetness of which will deaden
your affections to the things of time and sense. With Sol-
omon, learn this lesson, that every thing below the sun is
vanity.

Especially let those of afiluent circumstances learn it ;
for in treasuring up riches, you treasure up fuel to feed the
flame of lust. This is a powerful argument to excite the
poor to be contented with their condition, and bless God
for what they enjoy. If he withholds this world's goods
from you, he only withholds the snares that prove the de-
struction of multitudes.

SIN AND HOLINESS. 329

Because the allurements of sense are enemies to religion,
God, in infinite wisdom and goodness, has so ordered mat-
ters concerning his people, that those who are rich in faith,
are generally poor in this world. Riches, in themselves,
are the blessings of providence, and God will give to a
number of his people such a portion of them, as he sees
needful to enable them to support the external interests
of his kingdom. Yet, if we may credit infinite veracity,
they are great temptations to a degenerate world. "How
hardly," says Christ, "shall they that have riches enter
into the kingdom of God ! It is easier for a camel to go
through the eye of a needle, than for a rich man to enter
into the kingdom of God." Mark x. 23, 25. The splen-
dour of a crown, the glitter of external pomp, and the
soothing enchantments of an affluent fortune, are delusive
baits to sensual hearts.

28*

THE SPIRITUAL CONFLICT

BY THE EEV. ROBERT SMITH, D. D.

" But I see another law in my members, warring against the law of my
mind, and bringing me into captivity to the law of sin which is in my
members." — Rom. vii. 23.

Having, in the preceding discourse treated of the prin-
ciple of sin and holiness, I proceed, in the

III. Place, to explain the conflict between these in the
hearts of believers, and give some marks by which it may
be distinguished from the uneasiness arising in the breasts
of unbelievers.

1. The cause of the strife, is the irreconcilable con-
trariety of those jarring principles, the one to the other.
The essence of holiness, as has been manifested in the pre-
ceding sermon, consists in love to God. Sin is unyielding
enmity against him. But love and hatred being very
powerful, and directly opposite in their operation, a warm
debate necessarily arises between them, and will subsist
so long as there are any remains of sin to oppose the

operations of grace. The question therefore to be resolved,
(330)

THE SPIRITUAL CONFLICT. 331

for the assistance of solicitous enquirers about their
spiritual state, are not whetlier they have no love to sin,
and no hatred to holiness ; but whether there is in their
hearts a real principle of holiness, resisting the operations
of sin ; and what is the ground of this opposition ?
Believers being conformed to God in affections and views, the
reason of their regard to holiness, and, consequently, of
their opposition to sin, must be the same with his, viz : the
intrinsic beauty of the one, and deformity of the other.
They see a beauty, and taste a sweetness, in holiness, in-
conceivably surpassing the beauty and sweetness of all
earthly enjoyments. By this, they are enabled to glorify
God, by this, they enjoy the comfort of communion with
him, and the perfection of this they wait and long for as
the very perfection of happiness. Doubtless, souls of a
mould so heavenly cannot but resent the hostile invasions,
when sin, as a bold usurper, assumes the throne. They
hate it, because it is hateful to God, and rises in opposition
to his glory. " Against thee, thee only have I sinned,"
says David, " and done this evil in thy sight !" Psa. li. 4.
What ! Had not David sinned against his own soul V Against
Bathsheba ? Against Uriah ? Against his whole kingdom ?
Against all these, no doubt ; but this single thought, the
dishonour his sin had done to God, overwhelms his impres-
sions of all its other evils. Saint Paul speaks the language
of every Christian, when he laments his wretchedness by
reason of sin, and earnestly wrestles for deliverance from
it, as a vile, an oppressive, body of death. Rom. vii. 24.
But unbelievers' debate with sin arises only from con-

832 THE SPIRITUAL CONS'LICT.

science and reason declaiming against the indulgence of
vicious inclinations, as subjecting them to the wrath of
God. They do not oppose it from any dislike to it, or any
love to holiness. Give them their carnal pleasures, and
they desire no other heaven. They hate the holiness of
God, and did they not fear his justice, they would not
attempt the obedience of his commands in one single in-
stance, nor refrain from any vice to which their degenerate
natures are inclined. There are persons, indeed, who,
without either virtue or grace, may not have a propensity
to some particular vices: they may, from their natural
constitution, be averse to drunkenness, and yet be wretched,
covetous worldlings. One sin may also contend with
another. Prodigality opposes avarice, and avarice prodi-
gality. Yet this is only a debate between the flesh and
the flesh. But grace is ever uniform, all the graces being
united in perfect harmony, and materially aiding to each
other.

2. This conflict, as to its nature, resembles both a for-
eign and domestic war. Carnal reasoning in the under-
standing, and spiritual desires in the will, mutually oppose
each other, as do also faith in the understanding, and
carnal desires in the will. Carnal reason pleads for the
indulgence of the flesh ; spiritual desires resist the flesh,
and give the preference to holiness. Sensual inclinations
reject the cross of Christ as too heavy ; faith endures, " as
seeing him who is invisible." Nor does the debate sub-
sist only between the different powers of the soul, but is
also in the very same powers ; by which means each of

THE SPIRITUAL CONFLICT. 333

them seems to be set in opposition to itself. In the same
understanding faith and carnal reason contend with each
other, and the desires of the flesh and spirit in the same
will. It is sweet to carnal desires to fulfil the lusts of the
flesh ; spiritual desires prefer communion with Christ, as
much sweeter. Carnal reason says, To trim with the times
may be useful to ourselves and the Church of Christ;
faith bids us strictly follow the path of duty, and commit
events to God, " whose counsel shall stand fast, and he will
do all his pleasure." But as there is no spiritual light in
the minds of graceless sinners to resist the dictates of car-
nal reason, nor holiness in their affections to resist the
lustings of the flesh, their contest with sin is wholly of the
foreign kind. They are altogether unacquainted with the
vigorous efibrts of faith and love, and their victories over
carnal reasoning and affections.

3. True believers have " respect to all God's command-
ments, and hate every false way," and, therefore, maintain
a war with every sin. Sensible of the deceitfulness and
desperate wickedness of their hearts, they fight not only
with outward evils, but with their inbred corruptions, and
with secret as well as open sins ; with sins of lesser aggra-
vations, as well as those of greater; with sins which
promise worldly honour, interest and safety, as well as
those which threaten the contrary. Secrecy, respect,
interest, importunity, and almost every temptation con-
spired to persuade Joseph to comply with the solicitations
of his wanton mistress; but the respect he paid to the
honour and approbation of an all-seeing God had greater

834 THE SPIRITUAL CONFLICT.

influence upon his conduct, than any selfish motives what-
soever. " How (says he) shall I do this great wickedness
and sin against God ?" Gen. xxxix. 9. Deeply affected
with the depravity of their natures, they enter into the
secret recesses of their hearts, and bewail those iniquities
of which God and their own souls are conscious. David
most heartily confesses, and prays to be cleansed from,
his original corruption, as the filthy source of all his actual
transgressions. " I was shapen in iniquity, and in sin
did my mother conceive me. Create in me a clean heart,
0 God, and renew a right spirit within me." Psa. 1. 5,
10.

But in nothing is the honesty of their hearts more fully
evinced, than in their keeping themselves from the iniquity,
which is by nature and habit their most beloved lust. Psa.
xviii. With this they are willing to part, though naturally
dear and pleasant to them, as a " right hand or a right eye."
Against this divine grace has fixed their firmest resolutions.
This is the cause of their greatest sorrows, and to obtain
victory over this, affords them the greatest pleasure. But
when the unconverted make any resistance at all against
sin, it is generally against those sins which expose them to
shame and punishment in this world; against atrocious
crimes, which are most apt to affect conscience : or against
some particular crimes, to the commission of which they have
not a strong temptation in the flesh ; or of which, through
custom and education, they may have contracted a kind of
abhorrence. These they may part with to pacify con-
science, and retain their beloved lusts with greater ease.

THE SPIRITUAL CONFLICT. 335

But they are very little, if at all, attentive to the
wickedness of their hearts, except when seized with
affliction, or a pang of conscience, and even then, their
sensations are soon lost, and all their resolutions soon for-
gotten. They pray for the destruction of sin, while they
desire to indulge it ; and, Felix-like, defer any proper
vigorous attempts to obtain their request, till a more con-
venient season ; or as Augustine, who in the days of his
vanity, prayed to be made chaste, his heart in the mean-
time repeating, "Not too soon, Lord, not too soon." Oh
that the youth in this assembly, would treasure up this
sentence in their hearts !

4. We proceed to take notice of the manner in which
spiritual soldiers carry on a war with sin. Possessed with
an irreconcilable hatred to the camp of the enemy, they
resolve to give no quarter, and admit of no correspondence
with them, nor any cessation of arms. Therefore do they
engage warmly, with a fixed determination not to yield.
They strive for victory, and take the kingdom of heaven
by holy violence ; others make a feint of fighting, but
tliey exert all their strength and policy. Nothing short
of complete victory will aflFord them satisfaction. Jealous
of the fair promises and alluring baits of sin and the world,
they are fully resolved to reject all their deceitful entice-
ments. In an unguarded moment, indeed, they may be
surprised by a violent onset ; or, by stratagem, may be
taken captive for a season. Yet will not their hearts ever
be reconciled to the camp and interest of the enemy.
They cannot usually take pleasure in meditating upon sin,

336 THE SPIRITUAL CONFLICT.

nor commit it with the same complacence and peace of
mind as graceless sinners do. Conscious of its baseness,
and the comforts of which it deprives them, their pleasure
is lessened in the very act. And when dragged into cap-
tivity by it, languishing after their former sweet spiritual
liberties, they cannot enjoy themselves, nor be contented,
until they return to the camp of Christ. Therefore
exerting themselves to the utmost to shake off the bonds
of their captivity, they rally again, and renew the
attack with greater vigour than before. By the searchless
wisdom and goodness of God, their foils are improved to
the destruction of their sins, and become a means of their
standing more sure. For by these being taught the
strength and policy of their enemies, their own weakness,
and their daily need of divine aid, they are excited to
greater watchfulness, take the field with firmer resolution
than ever, and cease not, until they obtain an eternal
triumph.

But as there is not that antipathy between sin and
natural reason, as there is between sin and holiness, grace-
less folks soon drop the arms they seemed to have taken
up against sin. It is too powerful for the strongest and
best refined reason. To whatsoever degrees of improve-
ment the natural man may attain, he has still a hearty
affection for sin ; therefore, a truce with it is very pleasing
to him. Ready to hearken to the cravings of the flesh,
and receive for truth the false colouring which Satan and
a depraved fancy put upon the dalliance of his heart with
sin, temptations to the commission of it easily obtain his

THE SPIRITUAL CONFLICT. 337

consent. His debate with it is like that of the wind with

the tide, which may presently tack about, and go in the

same direction with the tide. The hypocrite will not always

call upon God. His goodness is like the morning cloud

and early dew, it goeth away. Hos. vii. 4. He will either

plague the church with false zeal, or degenerate into dry

formality, or, abandoning religion entirely, he will fall into

the most pernicious errors in principle, in practice, or in

both. The unclean spirit returning with seven other

spirits more wicked than himself, they enter into him, and

his last state is worse than the first. Matt. xii. 43 — 45.

Such persons in every age have given the greatest wound

to religion.

5. Spiritual warriors make use of the wliole armour of

God. Truth or sincerity of heart and conversation is the

guide of their lives. For a breast-plate, they put on the

exercise of universal righteousness and holiness. Their

feet are shod with the preparation of the gospel of peace,

i. e., all their conduct and pursuits are influenced by gospel

principles and motives. For an helmet they take the hope

of salvation, which bears up their spirits amidst every

danger, and fortifies them against every furious attack.

Above all, they take the shield of faith, wherewith they are

enabled to quench all the fiery darts of the wicked.

Through faith they receive of Christ's fulness, and grace

for grace — grace to resist and overcome every temptation,

and every sin : so clear, so sweet, and so glorious are its

views, that they kindle in their hearts the warmest afiec-

tion for its objects, while they disengage them from the
29

338 THE SPIRITUAL CONFLICT.

pursuit of carnal pleasures. Bj this, they see that spirit-
ual objects infinitely transcend the value of every thing
below the sun. By this, they take a distant prospect of
heaven, and converse with invisible glories far beyond the
reach of sense. And by this, their eye is steadily fixed on
the crown of life promised to those who overcome. This,
therefore, is the very spring of all the strength, courage,
and vigour necessary for the spiritual warfare.

In the hand of faith they carry the sword of the Spirit,
which is the word of God. This is a piece of armour,
which never fails them — armour with which, after the
example of the Captain of their salvation, they overcome
the tempter. Soon as they present to the devil the sword
of the Spirit, like a coward he flies off. Are they, in a
gloomy hour, tempted to think their sins are so heinous,
they cannot be pardoned ? The word of God informs them,
that, " where sin abounded, grace much more abounds."
Does Satan take the advantage of their spiritual pride, to
excite them to trust their own strength and goodness ?
This informs them, that " all their own righteousnesses
are as filthy rags," and that " Christ alone is the Lord, their
righteousness and strength." In a long night of desertion,
they are supported with the promise, that " the vision will
speak, though it seem to tarry." And as an encourage-
ment to prayer, the Holy Ghost is promised to be in them,
as " a Spirit of grace and supplication." Nor are they
called to perform any duty, resist any temptation, endure
any suffering, nor is there any circumstance they can be
in whatsoever, but there is still something in God's word

THE SPIRITUAL CONFLICT. 339

suited to that very case. It is therefore a noble mean to
assist them in the spiritual warfare. And as often as they
forget their sword, or fail in the proper use of it, so often
their adversary obtains an advantage of them.

Finally, sensible of their own utter insufficiency for their
duty, they constantly wait at the throne of grace, in all
sorts of earnest addresses to God, for skill to use their
armour, and strength to vanquish all their enemies. Jacob-
like, they wrestle with God, until they obtain a blessing,
the Holy Ghost helping their infirmities, and enabling
them to make known their requests, with groans which
cannot be uttered. But carnal persons use carnal wea-
pons, or spiritual weapons in a carnal manner. They
consult carnal reason more than the word of God ; and
instead of a dependence upon Christ, they trust their own
goodness, strength, and wisdom ; careless about holiness of
heart, they rest in their outward reformations, and duties,
or in some common, superficial impressions made by the
Holy Spirit upon their minds. As the Jews followed
Christ for the loaves, they sometimes make a show of
following him only fi^om worldly views. They profess
religion to obtain character and interest among men, or
gain the favour of particular persons, upon whom they
have a dependence. But let the hopes of their gain be
over, and their care about religion is over. Slavish fears
of hell, and mercenary hopes of heaven, are their highest
inducements to perform any duty, or resist any sin. The
sweetness and intrinsic excellence of the exercise have no
influence at all upon them.

340 THE SPIRITUAL CONFLICT.

The Improvement.

I. What has been said saps the foundation of the hypo-
crite's hope, and may afford assistance in solving a case of
conscience, which often perplexes doubting Christians.
They are puzzled to reconcile the prevalence of sin,
which they sometimes feel in their own hearts, with their
interest in the divine promise that it "shall not have
dominion over them." Rom. vi. 14. But it is the allowed
and usual sway of sin, against which the promise affords
them security. Now it may, at times, bring them into
captivity, though it does not generally rule in them, nor
will they live in friendship with it by any means. When
the Holy Spirit withdraws, in just resentment for their un-
tenderness, they may apprehend that they feel in their
hearts the workings of blasphemous thoughts, unbelief,
self-righteousness, and various carnal propensities, almost
in their full strength. They may also be so far left of
God, as to fall into very heinous crimes. At such seasons
conscience may be exceedingly benumbed ; and though
they do not entirely cast off a regard to religion, yet
their desires after Christ are very languid ; and when they
attempt to seek him like the spouse upon her bed, they do
it in a careless, trifling manner. Yet they cannot be easy
while at a distance from him. They are sold under sin,
and this is their burden. Rom. vii. 14, 24. All the
while they live in it, they do that which they allow not ;
that which they hate. Rom. vii. 15. Their spark of

THE SPIRITUAL CONFLICT. 841

spiritual life, however smothered, is not wholly extinguished.
Though they sleep, their hearts wake, and they know the
voice of their Beloved when he knocks for entrance. Cant.
V. 2. His endearing voice, speaking to them in reproofs,
directions, invitations, and promises, revives their decay-
ing graces, and excites them to seek Christ with careful-
ness and importunity until they find him, and are enabled
to say, "My Beloved is mine and I am his." Cant. v. & vi.
3. And when enlarged by divine grace, they are most
watchful against every sin, especially against a relapse
into their former backslidings. They are daily subject to
invincible human infirmities ; nor shall they ever in this
life obtain a perfect freedom from the body of death ; yet
they are scarcely, if at all, guilty of repeating the same
gross oifences. We hear of Noah's drunkenness but once,
and but once of David's adultery. They may, indeed,
repeat the same ofience, before they are restored by actual
repentance : as Peter thrice denied his Lord ; but we read
of his denying him no more after he went out, and wept
bitterly.

But to be repeatedly guilty of the same crimes ; to live
in the constant practice of sin ; to roll it as a sweet mor-
sel under your tongue, or to allow it the peaceable posses-
sion of your hearts, is inconsistent with a state of grace.
" Whosoever is born of God, cannot sin (in this sense) ;
for his seed remaineth in him." 1 John iii. 9. And
though you may sometimes attempt to resist its operations,
yet has it the full consent of your souls, if arguments

drawn from shame and punishment have greater influence

29*

342 THE SPIRITUAL CONFLICT.

to restrain you from it, than those drawn from the love of
Christ, the beauties of holiness, and the intrinsic vileness
of sin itself.

2. This subject points out your duty, who have enlisted
in the spiritual warfare. Be diligent, faithful, and coura-
geous in fighting "the good fight of faith." In order to
this, it will be of great advantage to be well acquainted
with the motions, the strength, the stratagems of your
enemies. You wrestle not only with flesh and blood, but
with principalities, and powers, and spiritual wickednesses.
Eph. vi. 12. All the embattled troops of hell conspire
with the world and your own wicked hearts to plot your
ruin. Sometimes the devil succeeds in his hellish designs
by crafty wiles, and sometimes by violent assaults. It is
one of his crafty wiles to paint sin as duty, and duty as sin.
Under the notion of greater purity, he persuades people
to refrain from ordinances purely administered. When
ofiended with fellow professors, he slily insinuates that
resentment is a Christian duty. But whatsoever varnish
he puts upon it, a desire of revenge is generally at the
bottom, rather than the glory of God, the interest of the
church, or the good of an ofi"ending brother. Sometimes
he persuades them, that they may please their imaginations
without much danger, by indulging them in painting a
fanciful scene, whereby their affections are ensnared before
they are aware, and they are inclined to the commission of
some base iniquity, contrary to their first design or expecta-
tion. Now he fills them with great disquietude, by painting
their difficulties in the strongest colours; now, leading

THE SPIRITUAL CONFLICT. 343

them into the fools' paradise, he so tickles their minds
with scenes of vanity, that they forget the evil day till it
comes upon them with double distress. One while he
would seem to turn advocate for heaven, persuading them
their sins are so heinous that they cannot be forgiven con-
sistent with the divine honour ; at another time, conceal-
ing the turpitude of sin, and fixing their minds intensely
on their good affections and good deeds, he excites in them
spiritual pride and self-confidence. When he cannot
seduce them by crafty wiles, he attempts to overcome them
by storm, before they have time to fortify themselves
against his violent assaults. Taking the advantage of a
critical juncture to raise their fears, he suddenly hurries
them into sin in order to screen themselves, or escape an
apprehended danger, as in the case of Peter, when he
denied his Lord with oaths and cursing. He plays upon
them with all his fiery darts, such as blasphemous injec-
tions, temptations to part with Christ, or question the re-
ality of religion ; fiery darts, indeed, and most painful,
the poison whereof seems to drink up their exhausted
spirits. By such means as these, Satan will try to gain
ground upon you ; to prevent which, you ought to learn the
nature of his temptations, and the means by which they
may be repelled. Learn your weak side, and guard it
well, for on this quarter the attacks of the enemy are most
likely to succeed. Be constantly careful to mortify all
the deeds of the body, especially your constitutional sin.
In this, nature affords the tempter a double advantage
against you ; this has the command of other lusts. Take

344 THE SPIRITUAL CONFLICT.

the leader, then, and the whole band will be easily routed.
In order to assist you in finding it out, I shall give you
some of its leading characters. It is that sin, which you
have most frequently wished were no sin ; that on account
of which you have been enabled to endure the greatest
difficulties ; that for which conscience is most apt to accuse
you, and for which invention is most ready to find out ex-
cuses; it is that sin which disturbs you most in your
secret retirements, crowds first upon your thoughts in the
morning, employs them most in the silent watches of the
night, and most easily carries away your heart at any
time.

Watch against and resist the very first motions of sin.
Lay restraint upon the first sallies of corrupt afiiections
and wandering thoughts. Whenever you find imagination
begin to be pleased with tempting baits, to devise excuses
for the indulgence of the flesh, or for the neglect or care-
less performance of duty, then you may be assured you
are falling into temptation, and that it is high time for you
to be upon your guard. Immediately check the dalliance
of your hearts with forbidden objects, and hold not the
least correspondence with the enemy. Want of care, in
this point, was the source of the numerous train of miseries,
into which the whole human race are plunged.

Take unto you the whole armour of God. Be skilful,
be constant, be active in the use of every part of the
spiritual armour. It is a shame for a soldier to loiter, or
suff'er his arms to lie by him rusty. If you quit your
arms, or turn your backs, you will, doubtless, fall a prey

THE SPIRITUAL CONFLICT. 345

to your enemies. Armour is provided for every part
except your back, to teach you that you must maintain
the war with courage, and persevering constancy. There
is no discharge in this warfare, while you are in your ene-
mies' country, or any of them infest your borders ; but
thousands of them every moment besiege your hearts.
The Christian life is a life of progress, in order to which
the continued exercise of grace is necessary, especially of
faith, which is the life of every grace. The various
ordinances are conduits for the communication of divine
influences to mortify your corruptions and quicken your
graces. These are appointed as means to lead your minds
away from the world, and fix them upon spiritual objects,
the beauty of which kindles in the heart a growing affec-
tion for them ; but a growing affection for spiritual
objects is the life and increase of holiness, and the
increase of holiness is the destruction of sin, your mortal
enemy. If, then, you neglect to stir up the gift of grace
God has bestowed upon you, by neglecting the means ap-
pointed for that purpose, you will decay in spiritual
strength, and youi* enemies will prevail against you.

Finally, follow the directions and example of your Lead-
er, and keep close by his standard. A brave general is
the life of war. But in Christ you have the most glorious
example to influence all your conduct, and aid for the per-
formance of all your duty — an example of diligence, watch-
fulness, zeal, courage, wisdom, and faithfulness in fulfilling
all righteousness and resisting every temptation. Continual-
ly imitate this worthy pattern, and look to the Captain of

346 THE SPIRITUAL CONFLICT.

your salvation for all the succours you need. He has every
supply to give, and you have an oath and promise that "as
your day is so shall your strength be." Keep close by the
camp of Christ, for if you carelessly wander from it, you
will fall into the hands of your enemies. Follow " the
footsteps of the flock." Spiritual example and spiritual
conversation are noble means of promoting the spiritual
life. It is an unspeakable advantage to have brave
assistants in the field of battle ; their heroism inspires
their fellows to noble actions. But those who are with our
Lord "are called, and faithful, and chosen;" whose faith
follow, and imitate them as far as they imitate Christ.
Tread in the steps of those worthy heroes, who have trod
the paths of virtue and grace before you, and having dis-
tinguished themselves by their noble achievements, now
gloriously triumph before the throne.

Did you need motives to excite you to duties so ne-
cessary and so noble, I might observe to you the glory of
the cause which you have espoused. You have enlisted to
fight the battles of the King of glory. The royalties of
heaven have been invaded, and you are called to resist the
bold invader. Consider also the dignity of your character —
a brave soldier has been a glorious character in every age ;
but what is the glory of the Alexanders, the Scipios, and
all the renowned heroes of antiquity, to the glory of the
spiritual soldier — a soldier under the Lord of hosts ! To
subdue one corruption is greater glory than to conquer a
kingdom — a world ! Yes, greater glory than to conquer
ten thousand worlds ! How great the glory, then, to

THE SPIRITUAL CONFLICT. 347

obtain victory over your innumerable lusts, the countless
temptations of an ensnaring world, and the prince of dark-
ness himself, with all his furious, infernal forces ! Besides,
you go not a warfare at your own charge. Your armour
is provided, and everything you need for the warfare.
Take a view of what it is for which you fight — not for a
spot of earth — not for a temporal throne or kingdom — not
for a crown of yellow dust — No ! but for an everlasting
kingdom ! for a crown of glory which fadeth not away !
Nor is it for another you fight, but for yourselves. Every
spiritual soldier shall reign for ever as a king. " To him
that overcometh," saith Christ, " will I grant to sit with
me in my throne, even as I also overcame, and am set
down with my Father in his throne." Rev. iii. 23. And
the more valiant you are for the Lord of hosts, your crown
will shine with the more distinguished brightness. Oh,
the dignity of the martyrs' crown ! the glory of their
reward, who have gone to heaven through a sea of blood !
The eternal weight of glory you have in prospect as
a reward of victory, is sufiicient to awaken all your
strength, to rouse all your resolution, and inflame all the
ardour of your breasts. Nor do you proceed upon uncer-
tainties ; the Captain of your salvation has secured to you
the victory. Upon the cross he triumphed over all his
enemies, and yours. In dying he conquered death, and
him that has the power of death ; and now he is exalted to
his eternal throne, he holds the keys of hell and death.
Courage, then, 0 Christians ! courage — You shall be more
than conquerors through him that loved you, and washed

348 THE SPIRITUAL CONFLICT.

you in his own blood ! To arms ! to arms ! A few strokes
more, and you win the crown for ever !

3. I shall finish this discourse with an address to grace-
less sinners — to you who still continue in Satan's interests !
Each of you I address under this character, who live in
the practice of any known sin of heart or life ; who live
in the neglect of any known duty to God or man ; who take
pleasure in the service of Satan, and in the conversation
of those who join with him in his conspiracy against
ieaven ; who never felt the arrows of conviction stick
'ast in your hearts, nor ever have dropped the weapons of
'our rebellion ; who have never by faith enlisted with
;hrist, nor ever engaged in the spiritual warfare. You
i,re enemies to Christ, and join in confederacy with his
bitterest enemies. Christ has set up a standard in our
guilty world, and by the oifers of the gospel invites your
flight to it. Satan has also set up a standard in opposition
to Christ, and by the various corruptions of your nature,
the allurements of the world, and his sly insinuations, he
binds you to his interest. His promises are fair but false.
He makes large promises of much comfort in the world
and in the indulgence of your filthy lusts. He persuades
you that there is no great danger, nor any necessity for so
much earnestness about religion as ministers urge you to :
there is enough time to repent, God is merciful, and will
not be severe to mark small ofiences against you. True, God
is merciful, blessed be his name ! but he is just as well as
merciful ; and never, never will he exercise mercy to
the prejudice of his justice ! If you continue in your sins,

THE SPIRITUAL CONFLICT. 349

you shall perish. If you expect to be happy, you must
renounce all your lusts, and all the vanities of this
deluding world. You must enlist in the spiritual war-
fare, put on the armour of Christ and wear his livery.
You must have common friends, common enemies, and
common interests with him. And can all this be done by
a few lazy wishes, and ineifectual resolutions ? No ! to
obtain ti'ue religion, is not so easy to corrupt nature as
some imagine. Indolent souls have no claim to it. " The
kingdom of heaven suffereth violence, and the violent take
it by force." You must deny yourselves, take up your
cross and follow Christ, if you expect to enter into heaven.
You must strive, you must wrestle, you must fight, for the
crown. Rouse, then, 0 sinner ! rouse from your fatal
security ! an hour's delay may cost you an eternity of
sufferings !

Your present warfare is most base, dangerous, and un-
reasonable. You commit hostilities against the " Lord of
lords and King of kings;" his royalties you have invaded,
his authority contemned, trampled upon his laws, and cut
off your allegiance to him. You have revolted from his
government, turned enemies to his crown ; and, were it
possible, would not only dethrone Jehovah, but destroy his
being: for "the fool hath said in his heart. There is no
God." Oh, your horrid ingratitude against the parent of
your being — the God of all your mercies ! By his power
you live, and every moment of your life you receive count-
less favours from the un wasted treasures of his goodness ;
and yet you join against him with cursed demons who, for
30

350 THE SPIRITUAL CONFLICT.

their base revolt, were damned to the bottomless pit. And
this is all the wages you shall receive, if you persevere in
your present warfare.

Your conduct is not only wicked, but weak, and the
consequences of it will be terrible to your souls if persisted
in. You rebel against Him, who in one moment can dash
you in pieces as a potter's sherd. The pillars of heaven
totter, and the everlasting hills bow before him ! If he
look on the mountains, they smoke, and the most obdurate
devils in hell tremble at his presence ! How, then, shall
worms of the dust bear up under the weight of his wrath ?
Why should you attempt the unequal war ? Are you a
match for Jehovah ? Can you thunder with a voice like
his ? Can you bear the lightning of his glittering spear ?
He has levelled all the artillery of heaven against you !
prepared his instruments of death ! fixed his arrows upon
the string ! whet his sword — his sword edged with all the
flaming vengeance of God ! Harness yourselves for the
battle, 0 ye rebels! Clothe you with all your hellish
armour, your hardness of heart, your presumption, your
atheism and infidelity, your horrid oaths and imprecations,
and try if they will be any defence in the day of his anger,
in the day when he shall come forth to avenge the injuries
of insulted majesty ! Oh, what language, what idea can
paint the displeasure of incensed Deity ! Indignation and
wrath, tribulation and anguish is its mildest voice ! But
to all this punishment you are exposed, my poor, thought-
less, deluded fellow mortals ! If you turn not from the
evil of your ways, the tempest of his fury shall beat upon
your naked souls, in one eternal, unremitted storm.

THE SPIRITUAL CONFLICT. 851

Drop, then, 0 guilty sinners ! drop the weapons of your
rebellion ! submit to the Lord Jesus Christ ! Touch his
peaceful sceptre, lest he break you in pieces with his iron
rod ! The flag of mercy held out in the gospel invites you
over to the camp of Christ ; the glory of the cause in which
you are called to engage invites you; and all the rewards
of victory invite you — rewards the most glorious and most
certain. If you enlist in the spiritual warfare, you shall
overcome through the blood of the Lamb and the word of
his testimony. You shall triumphantly enter the new
Jerusalem with palms of everlasting victory.

SAMUEL FINLEY, D. D.

Dr. Finlef was born in the County of Armagh, in Ireland, in
the year 1715, and was one of seven sons, who were all esteemed
pious.

The parents of Dr. Finley were of Scotch descent, and were dis-
tinguished for their piety. Finding their son to be of a quick
capacity, and fond of learning, they resolved to give him the best
education which their circumstances would admit ; and after he had
obtained the rudiments of an English education, he was sent abroad
some distance from home, to prosecute his studies. In this school,
he distinguished himself by his assiduity and his proficiency in
learning.

When he was in his nineteenth year, he emigrated to America.
He arrived in Philadelphia, on the 28th of September, in the year
1734. He appears to have become a subject of divine grace, at a
very early age. Upon his coming to America, he steadily pursued
his studies with a view to the holy ministry. And as he arrived in
Philadelphia at the very time when Mr. Tennent's school was
flourishing at Neshaminy, and as there was then no other institution
in the Presbyterian Church where young men were trained for the
ministry, there is the strongest probability that he was a student at
the Log College. This probability is strengthened by the fact that
he put himself under the care of the New Brunswick Presbytery,
most of the members of which were educated in this school. His
licensure took place on the 5th of August, in the year 1740. Having
(352 )

SAMUEL FINLEY, D. D. 353

received authority to preach, he itinerated extensively ; and, as hia
pulpit talents were of a high order of excellence, he was eminently
useful.

His labours were greatly blessed in West Jersey ; — in Deerfield,
Greenwich, and Cape May, He preached also for six months, with
great acceptance, in the congregation to which Gilbert Tennent was
afterwards called, in Philadelphia. His ordination took place on
the 13th of October, in the year 1742. He was probably ordained
as an evangelist, and continued to visit the places destitute of the
stated means of grace, for several years ; and all accounts agree in
ascril)ing much success to his itinerant labours. It is probably
during this period, while preaching in a congregation in New
Haven, on account of the rigid laws of the land, he was seized as a
vagrant, and carried beyond the limits of the colony. He does not
appear to have been permanently settled as a pastor, until June,
1744,when he accepted a call from Nottingham, Maryland. In this
place he remained for seventeen years. It was here, also, he
established an academy, with the view, chiefly, of preparing young
men for the ministry.

Dr. Finley was elected president of the College of New Jersey
in the year 1761, and immediately entered upon the duties of his
office, and the trustees were not disappointed in their expectations
of his wisdom and efficiency. As he was permitted to remain five
years in office, he had the opportunity of carrying into effect plans
for the improvement of the institution, so that its reputation was
greatly extended.

The disease of which he died was brought on by too great assi-
duity in his studies, and too constant occupation in the public
duties of his office. He did not die at home, but in the city of
Philadelphia, whither he had gone to consult physicians respecting
his disease. Ilis death occurred on the 16th day of July, 1766, in
the fifty-first year of his age.

His death-bed experience was most remarkable, which can be
Been in his biography in the " Log College."

30*

THE MADNESS OF MANKIND.

A SERMON BY THE EEV. SAMUEL FINLET, PREACHED IN THE "NEW
PRESBYTERIAJi CHURCH," PHILADELPHIA, JUNE 9tH, 1754.

" And madness is in their heart while they live, and after that they go
to the dead." — Eccl. ix. 3.

Whoever seriously views and wisely considers the man-
ners of mankind, and brings them to the test of right rea-
son, will be forced to receive the same melancholy idea of
them represented in this text. The words are Solomon's,
who was not only an indefatigable student of nature, but
an accurate observer of divine providence, of the conduct
of men, and the several consequences of actions, divine
and human. He here tells us the result of his researches
respecting these. As to providence, that though God has
a special regard to the holy and good, yet in external
things he makes no difference, but "all things come alike
to all." As to mankind, that they take occasion from
these promiscuous dispensations to commit wickedness
without reserve. "Their heart is full of evil;" for they
observe, that " such as work wickedness are set up ; and

they who tempt God are even delivered." Mai. iii. 15.

(354)

THE MADNESS OF MANKIND. 355

This has sometimes been puzzling to the pious, but has
struck the ungodly with madness. Hence it comes, that
*' madness is in their heart while they live."

Madness is a state of irregularity and discomposure.
The person affected with it is not fixed in his purpose ; is
not influenced in his conduct by the most engaging motives ;
pays no regard to the dictates of right reason ; nor is care-
ful about what is decorous, disadvantageous, or dangerous.
Now, we are assured by unerring truth, that this is the
state of the "sons of men." It is true, they make high
pretences to wisdom, and have a show of it ; but " the wis-
dom of this world is foolishness with God." 1 Cor. iii. 19.
If madness were concealed in the heart, we could not dis-
cover it ; but " out of the abundance of the heart the mouth
speaketh" (Matt, xii. 34) ; and so by mens' words and
actions we come to know what is in their hearts. Hence,
a course of life contrary to right reason, and just rules of
conduct, will evidence heart-madness.

In treating this subject, I am naturally led to show
wherein the madness of human hearts discovers itself.
This cannot be done but by mentioning particular instances
of human conduct. And as I apprehend that the method
of such a narration is in a great measure arbitrary, I shall
not attempt a nice arrangement of the general heads in
natural order, but propose them as they occur.

I. Precipitant conclusions concerning persons, things,
or opinions, formed without evidence, and often in defiance
of demonstration to the contrary, discover a degree of
madness. The crowd of mankind determine the most im-

356 THE MADNESS OF MANKIND.

portant points, "without weighing the reasons on both sides
of the question. In their OAvn imagination thej quickly
penetrate matters, which to the more judicious are abstruse
and intricate. If they embrace truth, it is by accident.
They contend for religion not because they see its proper
evidence, but because they have been accustomed to it.
And thus they may be orthodox and regular Christians,
from no better principles than those from which the Turks
are Mohammedans. Nay, they form their judgment of
religion, the highest concern of all, with more indifference
than of the small affairs of this life. From hence arise the
many sottish opinions, wild reveries, and destructive here-
sies, that pass for pure religion with their respective vota-
ries, divide the christianized world into so many opposite
parties, are contended for with a peremptoriness that
knows not to yield to argument, and promoted frequently
with a bitter, sometimes with a bloody zeal. What intelli-
gent Christian is there, who, without a mixture of pity
and contempt, can observe the professors of wisdom become
fools (Rom. i. 22); hear the dictates of eternal wisdom
pronounced folly, with a supercilious air, and fanciful chi-
meras substituted in its room ? It would seem as though
the faculty of reasoning was, to many, given in vain ;
while one asserts the uselessness of it in religion, another,
its sufficiency in our lapsed state. This denies the neces-
sity of any divine revelation ; that asserts, every circum-
stance must be immediately revealed. One thinks saving
grace consists in moral honesty ; another places it in the
observance of invented forms. One is a libertine, who

THE MADNESS OF MANKIND. 357

fancies lie serves God while he gratifies his lusts ; another
is superstitious, and thinks to please him by monkish
austerities. One is content with a dead faith, which
neither " purifies the heart," nor " works by love ;" another
is persuaded he shall be saved by his good works, though
imperfect, without faith in the righteousness of Christ.
This lays the whole stress on orthodox principles ; that
thinks it indifferent what we believe. Some doubt not
their safety, because they are of such a particular religious
denomination ; others are of opinion that all denominations
stand alike fair for salvation. Here is a bigot, who esteems
every circumstance in religion to be essential, and what-
ever he believes to be right and true must be a term of
communion ; there is a latitudinarian whose religion has
little or nothing in it that is important, or worthy to be
earnestly contended for. Here unaffecting speculation is
triumphant ; there ignorance is the mother of devotion.
Here religion is dressed in gaudy attire, with Jewish,
worldly pomp, insomuch that its first institution is hardly
at all discernible ; there the pure, external ordinances of
God himself are rejected with scorn, from a swollen conceit
of spirituality. Now all these contradictory parties will
be equally stiff and positive in their notions ; yet are all
equally extravagant and monstrous, all opposite to divine
revelation and the reason of things. And are all these,
0 my soul ! are all these the rational sons of men ? Are
all these sure they are wise ? Can truth, divine truth, be
a system — a system did I say ? — a heap of dotages ? Can rea-
son, strict reason, approve contradictions ? or rather, must

858 THE MADNESS OF MANKIND.

we not assuredly conclude, " that madness is in their heart
•while they live?"

Nor shall we find more wisdom in their judgment of
men, than of things. They conclude of characters in the
lump ; can hardly see anything amiable and good, when
some things displease ; nor are blemishes apt to be dis-
gustful, when some good qualities shine. Superficial
defects hide substantial excellencies from the vulgar eye ;
whilst the absence of all valuable accomplishments is
easily supplied by mere sound, and empty show. Wisdom
and virtue, meanly clothed, are despised ; whilst ignorance
and vice, dressed in purple, are honoured. An easy air,
and genteel address, often recommend nonsense, and make
flattery appear sincere ; but an uncouth mode will cause
the same persons to disrelish undissembled regard, and
solid discretion. Even learned critics do sometimes defend
the very absurdities of a favourite author, and censure
what is truly sublime in another. Whole communities,
nay, whole nations lie under the censure which belongs only
to a part, and perhaps a small part of them. Thus man-
kind judge as though reason taught them to make the con-
clusion universal, when the premises are only particular.

II. Men judge not more precipitantly, than speak and
act inconsiderately. How frequently may we see proper
and improper confused — no respect had to time, or place,
or persons ; nor a thought of the obvious and unavoidable
consequences ! How many live as if there was no need of
caution, no possible danger of missing the right, nor any
extreme to be feared — as if nothing could follow from

THE MADNESS OF MANKIND. 359

any course of conduct, and a necessary cause would not
produce its genuine effect — as if prudence and circum-
spection were names, and no power of deliberation had
ever been given ! They live at random, and seem to con-
sider right and wrong with absolute indifference. In the
religious life some are offensive, others stumble and fall,
and some take offence when none is given. In the civil
life, many ruin themselves in their worldly affairs, and
others too, by indiscretion. Some live above their ability,
engage in matters too high for them, and fall by those
means by which they thought to rise. The imprudent
j^^arsuit of grandeur brings others into contempt, whilst
they industriously seek to obtain a character which they
cannot support ; and climb to a pinnacle, where their
brains are turned and they cannot stand. Many in a
devout qualm engage in a course of strict religion, without
a rational sense of its importance, or " counting the cost."
Luke xiv. 28. They think not what offences and stumbling
blocks are in the way — what artifices of Satan — what
allurements of the flesh, and what terrors of the world are
combined to turn them aside — how " strait the gate," how
" narrow the path," (Matt. vii. 14,) how arduous the as-
cent, and how deceitful and impotent their souls — what
self-denial, what humbleness of mind, what watchfulness
and care, and what courage and determined resolution, are
requisite for the purpose. They assure themselves that
they will stand firm against all assaults, though they were
at no pains to dig deep, and found themselves on a rock.
Hence, when the rain descends, when the floods come, and

360 THE MADNESS OF MANKIND.

the winds blow and beat upon them, they fall, (Matt. vii.
26, 27,) and are carried headlong down the stream. Hence
their goodness is as a morning cloud, and vanishes like the
early dew. Hos. vi. 4. They either become profane, or
are taken in the snare of some delusive opinion or heresy.
" They turn away their ears from the truth, and are turned
unto fables," (2 Tim. iv. 4,) and thus ends their religion.

III. Many appear to have false views of what is ad-
vantageous or hurtful, and draw false inferences from
actions and events. In how strange a light do they
look on strict piety, who disdain it as mean, or avoid
it as unpleasant ; and how come the paths of sin to ap-
pear honourable and blissful ? Religious persons and
spiritual conversation are by many shunned, as though
they were dangerous, while the loose and profane are
chosen for companions, as though they were most safe.
They are not afraid to violate the laws of God, yet they
dread his threatened vengeance. Hell is their terror, sin
their sport and entertainment. They tremble at the effect,
yet delight in its proper cause. But how absurd is it,
mentally to separate misery from sin, when they can never
be separated in fact ? The eternal reason of things has
made their connection inviolable. What false apprehen-
fiion have many of their own cases ! The aged and infirm
think of years to come, and hence defer their intended
preparations for death. The drunkard never knows his
capacity, but thinks he may safely venture to take the
other glass ; nor does the covetous miser ever judge truly
of his necessity, and therefore lives poor in the midst
of plenty.

THE MADNESS OF MANKIND. 3G1

Every occurrence is perverted. The goodness of God,
which would seem sufficient to melt hard hearts, and forui
them according to his will, becomes a mean of hardening
them against him. If he gives to some abundance of
worldly wealth, they use it as though it were a license
given them to indulge wantonness, excess of riot, luxury,
and all those sensual pleasures, which to others are
forbidden. If honour and power are conferred on them,
they act as though they were advanced above a scrupulous
regard to the divine commands. They seem to say, " Who
is the Lord that we should obey him ?" Ex. v. 2.
Because the wicked prosper, they conclude that it is quite
safe to follow their ways : " and because sentence against
an evil work is not speedily executed" (Eccl. viii. 11), they
are bold in impiety, presuming on perpetual impunity.
They see men despise piety, and even sit in the scorner's
chair, yet no visible evil befalls them; hence some are
tempted to think divine threats are but bug-bears, and
religion but a fancy. On the contrary, pious people are
distressed, often severely reproached and run down, and
no visible regard manifested for all their care to please
God. Upon this, others readily determine, that "it is vain
to serve him !" Mai. iii. 14. Some, who made a plausible
profession of strict religion, fall away, and prove them-
selves, by their after conduct, to have been but hypocrites ;
therefore, others carefully avoid any appearance of piety,
that they may avoid hypocrisy. They expect to be ac-
counted honest and upright, when they are openly wicked

and glory in their shame.
31

8G2 THE MADNESS OF MANKIND.

IV. There are numbers who do not so much as attempt
to form their judgment or regulate their practice, by
reason. They follow the vogue without scruple. They
seek no other test of truth, than that it is said by the
great or the many ; nor any other proof of the propriety
and goodness of their behaviour, but that it is modish. Cus-
tom is to them instead of reason, and influences them much
more powerfully, than the authority of God himself. Let
their conduct be irrational, let it be wicked too, provided
only it be fashionable. Has it a multitude to patronize it ?
Then it is no matter though it cannot stand the test of
scripture ; no, nor of common sense. The crowd, like a
torrent, carries them along, and they lose themselves in
it. Their weak minds are confused with the tumult, and
made giddy with the glare of giddy pomp. Sedate
thought and calm reason, by means of numberless airy
vanities, lose their weight, and are resolved into fume and
vapour. In this plight, it is no wonder that they esteem
those contemptibly weak who choose rather to expose
themselves to the censure of the world, than to offend God.
They judge of religion itself by the fashion. By that
they determine which of the divine commands it is proper
to obey ; and which of them, for the sake of decency, is
to be laid aside. If religious discourse is reckoned im-
polite, a serious expression will shock a gay company, and
a few would go near to disperse them. Though it is the
will of God that sin should be reproved, and the sinner
made ashamed, yet we would offend against modern
politeness, should we discover even a calm disapprobation

THE MADNESS OF MANKIND. 863

of what is wickedly spoken or acted in company. They
who would be quite acceptable to this world, must at least
seem to approve what God condemns, that so none may
ever be made uneasy by their presence. They must "say
to every one that despises the Lord, and that walks after
the imagination of his heart, Ye shall have peace, and no
evil shall come upon you." Jer. xxiii. 17. " But, surely,
the friendship of the world is enmity to God." James iv.
4. But let us proceed further, and take a view of men
who mistake not their duty ; who acknowledge the things
" that are excellent, being instructed out of the law," and
we cannot but conclude that they exceed in madness:
for

V. Multitudes continually counteract their judgment and
conscience when rightly informed. They own the soul to
be more excellent than the body, yet are most anxious to
provide for the latter. They spare not cost and pains to
cure a bodily distemper, while the immortal spirit, all dis-
ordered, is quite neglected. Remedies are carefully sought
for a head-ache, but none for a hard heart. A fever is
deplored, irregular and distorted passions are indulged.
The body is gorgeously clothed and delicately fed, while
the soul is naked, without righteousness, and no bread of
life sought after for its nourishment. It is of more value
than the "whole world," yet is bartered away for a very
email part of it, for vanity, for songs, for trifles. That
heaven is infinitely preferable to this earth, eternal glory
to temporal felicity, is not disputed ; yet sinners choose to
live here always. They are conscious to themselves, that

864 THE MADNESS OF MANKIND.

they would desire no other kind of blessedness than this
world aiFords, could they but still enjoy it, and enjoy it
fully, and, hence, grasp the present regardless of the future.
They acknowledge that they should make it the very busi-
ness of their life to please God, and that his favour is more
valuable than the favour of all mankind ; yet they gratify
their appetites and humours, when they know they displease
him in so doing ; and if they stand fair in the opinion of
men, are quite careless about his approbation. They com-
mend virtue, but practise vice : and while they own that
wickedness is the way to hell, walk boldly on in it at all
adventures. They confess that reason should guide, and
the passions should be governed by its dictates ; yet when
their passions become clamorous, the voice of reason is
drowned, and its loudest remonstrances no more heard.
The covetous man is drawn into absurdities by the love of
money, the voluptuous hurries on in pursuit of ruining
pleasures, and thirst of praise carries the ambitious head-
long.

They make no suitable improvement of their own expe-
riences, nor correct past follies by after observation. The
world and its evil customs are infectious ; they have been
often caught in the same snare, yet never learn to be
guarded and circumspect. The review of past scenes of
guilty pleasures gives griping remorse, the present do
not satisfy, yet many trials convince them not that the
future will surely disappoint them. After drinking to
excess, the heart is thirsty ; and hunger succeeds the most
plenteous repast. " In the midst of laughter the heart is

THE MADNESS OF MANKIND. 865

sorrovrful, and the end of that mirth is heaviness." Prov.
xiv. 13. For oftentimes reason is debauched, the conscience
seared, the passions inflamed, the constitution broken, the
estate ruined, and the person despised. Guilt is contracted,
time wasted, and the spirits flag by means of an immoder-
ate elevation. Sensual joys clog and surfeit, but do not
content : they gratify the brute, but starve the man, and
frequently ruin the Christian. Yet we see multitudes of
mortals eagerly fluttering to grasp joys which, like airy
phantoms, still elude their embraces, and are hardly the
shadows of realities ! Disappointed, they nevertheless still
pursue, still go the tiresome road, and tread the same beaten
path in vain ! In fine, after numberless experiments, they
neither learn the emptiness of earthly things, nor the
deceitfulness of their own hearts.

VI. It is well known that madness hurries persons, who
are affected with it, into most desperate courses : and this
is the case of mankind. " They know the judgment of
God, that they who commit such things are worthy of
death" (Rom. ii. 4) ; yet they do those, and delight in them.
They sin against plainest precepts, guarded with most awful
threatenings. In the very sight of Sinai's burning mount,
amidst the thunders of oifended Jehovah, hardy rebels
durst form a god of gold. Sinners are still the same.
They sin against shocking terrors, felt by themselves ; and
disregard alluring offers of pardon, and charming promises
of eternal salvation. They sin, while they are receiving
tender mercies, never considering, " that the goodness of
God should lead them to repentance" (Rom. ii. 4), and

31*

366 THE MADNESS OF MANKIND.

■while they suffer the infliction of severe judgments. Ex-
amples of despair, the fearful ends of -wretched offenders,
deter them not ; nor are they persuaded to be religious by
the death-bed joys of pure and living piety. Let their
dearest friends, and the most learned and godly ministers,
convince and beseech them, yet will they not yield them-
selves to God. Solomon, with all his wisdom, the royal
authority, joined with the sublimest strains of the " sweet
singer of Israel," the persuasive oratory of Apollos, with
Peter's burning zeal, could not turn sinners from their
course. Let miracles be wrought, the mountains removed,
the dead raised, the deaf made to hear, and the blind to
see ; even these things will not have the force of argument
with them. " Uncover destruction, make hell naked"
before them, with open eyes they rush into those flames.
Let angels come from heaven, and fiends from the in-
fernals ; let eternal raptures, and endless horrors, be pre-
sented lively to their view, and they will hardly so much
as make a pause. Tell them, nay, show them, how sottish
and foolish their way is, yet they will not be ashamed.
Conscience speaks, but it is not heard ; commands, but is
not obeyed. What shall I say more ? They " rush on God
himself, on the thick bosses of bis buckler "(Job xv. 26) — •
they provoke incensed Omnipotence to unequal engage-
ment ; defy his power, despise his truth, and like leviathans,
"laugh at the shaking of his spear." Job xii. 29. They
cannot successfully contend, nor is it possible to escape,
yet they will not submit — will be broken rather than bow,
and " dashed in pieces like a potter's vessel,"(Psa. xi. 9,)

THE MADNESS OF MANKIND. 367

rather than comply with the confessedly righteous will of
God. They are told that eternal damnation cannot be
avoided, nor eternal glory obtained, but only by the merits
of Jesus Christ ; yet many, (could it have been thought ?)
many make light even of a Saviour ! despise the Redee-
mer ! most horrid, most desperate thought ! His exquisite
agonies, his exceeding sorrowful soul, his bloody sweat, the
soldiers' scourges, the crown of thorns, the cruel meetings,
the painful and accursed death he endured for sin, instead of
aflfecting them with reverence and love to his person, are
the matter of their scorn ; or, at best, received with cold
indifference. " 0 my soul, come not thou into their
secret ; unto their assembly, mine honour, be not thou
united." Gen. xlix. 6. "Be astonished, 0 ye heavens," at
the madness, the daring impiety, of guilty mortals ! " be
horribly afraid, be ye very desolate." Jer. ii. 12.

VII. Madness discovers itself in absurd and unreason-
able hopes. Earthly-minded and sensual persons hope to
content their lustful appetites by gratifying them to the
full ; whereas it is plain, that all vicious passions, like the
dropsy, increase by indulgence. Endeavours to satisfy
them, and by that means to get rid of their importunate
cravings, is the same as heaping fuel on fire in order to
extinguish it, which yet only serves to heighten and per-
petuate the flame. There is no mean that has a proper
tendency to quell irregular desires, but only self-denial.
Some hope to obtain heaven without holiness ; " to be
glorious in the eyes of the Lord," though quite unlike him;
to dwell for ever in his presence, though " enemies in their

868 THE MADNESS OF MANKIND.

minds by wicked works ;" and to enjoy spiritual blessedness,
while they carnalize their affections, and more and more
indispose themselves to relish it. Thus they separate
what God has joined together, while they expect the end
without the appointed means. They hope to be pardoned
without a heart-purifying faith, and accepted of God
without the imputed righteousness of Christ — to be em-
braced by that mercy which they grossly abuse, and spared
by that patience which they continue to provoke. Nay,
they propose, what is obviously impossible, to live with the
wicked, the worldly, and debauched, and yet to die with
the holy and self-denied ; to be followers of the meek and
humble Jesus, and yet indulge wrath and ambition ; and
to be happy without friendly intercourse with the Father
of their spirits, and fountain of bliss ; and hence, live con-
tented, without " having fellowship with the Father and his
Son Jesus Christ." 1 John i. 3. Though all fallible and
prone to deceive, they nevertheless depend more firmly on
each other's word, than on the promise and oath of God,
"who cannot lie." Tit. i. 2. They hope to get victory
over sin by slothful wishes, without striving earnestly
against it, and to become somehow good, without ever
*' exercising themselves unto godliness." 1 Tim. iv. 7.
Oh, what shocking disappointments they meet with ! The
higher they rise, the more di'eadful their fall. They will
be "cut down like a tree," (Job xix. 10,) and end in
certain despair.

VIII. Madness appears in the precarious fickleness of
human hearts. Mankind are blown hither and thither,

THE MADNESS OF MANKIND. 369

like withered leaves in autumn, or like chaff, the sport of
winds. They are not only contradictory to each other, but
the same individual is discordant with himself. One thing
is approved in the morning, the contrary in the evening.
Now love is predominant, but the next pulse beats dis-
affection to the same object. This hour the sinner, dis-
turbed in mind, rejects a favourite lust with abhorrence ;
the next, he calls and embraces it. He now resolves to be
religious in earnest, but presently defers it till to-morrow ;
and when the morrow is come, he has forgotten the whole.

Now the judgment is clear, and things appear in comely
order ; now it is covered with clouds, and what was order
becomes confusion. Now the heart is calm, easy and
pliant ; now a tempest ruffles the bosom, and obstinacy
that cannot bend takes place. Now mercy and kindness
sweeten the temper, which is presently soured by revenge
and moroseness. Now he steers a steady course this way,
but turns to a different point with the next veering gale.
Excellent sentiments are quickly blotted, and the last im-
pressions razed out by the next succeeding. A determin-
ate and fixed resolve but mocks the observer, and seems
more like the effect of chance, than of judgment and
deliberation.

How ludicrous are the quick changes of customs and
fashions! yet each of them approved, and each of them
censured in its turn by the very same persons ! Now it
pleases ; now it gives disgust ; and now it pleases again.
The gay and fashionable, and they who live in affluent
circumstances, are busied too, and even perplexed in the

870 THE MADNESS OF MANKIND.

variety of vanity, and wearied in the giddy chase — and
though many of them are, in some lesser points, more pol-
ished than others, yet they afford us a prospect not more
rational, nor less wild, than those they despise. Worldly
prosperity, perverted from its use by human depravity,
makes their passions impetuous, their impatience violent,
and their judgment weak. This being the character,
though not of all, yet of the greater part who glory in liigh
life, what can follow from it but a wild inconstancy ? 0
my soul! how evanid are human thoughts and human
things ! how delusive the scenes of mortal pleasure ! and
how little reason is there to depend on the power, or wis-
dom, or fidelity of the fallen human race ! " Trust not iu
princes themselves, nor in the son of man, in whom there
is no help," (Psa. cxlvi. 3,) but rather "cease from man,
whose breath is in his nostrils ; for wherein is he to be
accounted of?" Isa. iL 22. These characters are no fic-
tions, nor exaggerations of the truth, but are all taken
from the life. And though the half is not told, yet in
what a shocking point of light do even these rough and
imperfect sketches set mankind!

But what aggravates this madness to the highest degree
is, that " after all they go to the dead." Solemn consid-
eration ! The gay and jovial, the rich, the great, the poor
and mean, the sorrowful and afflicted — all depart hence,
and are seen no more among the living ! See whole ages
swept away by the " besom of destruction !" noisy and
bustling millions silent in the dust ! and all their mortal
honours, their sensual joys, and earthly cares, are for ever

THE MADNESS OP MANKIND. 371

departed with them ! What authority or empire have
Alexander the Great, Cyrus, or Caesar now ? Where are
their favourites, their friends, their flatterers, and their sub-
jects ? Who fears their frowns, trembles at their threats,
or courts their favour in the house of silence ? And what
do their triumphs and spoils avail them now ? Implacable
enemies are hushed into everlasting peace. Are these the
men that "made the earth tremble, that shook kingdoms?"
Isa. xiv. 16. They are become weak as the meanest ;
their pomp is brought down to the grave ; the worm is
spread under them, and the worms cover them. Isa. xiv.
10, 11. Thus mankind in every age bustle and die. Like
bubbles they are blown up, and glitter and break ; like
flowers they spring, bloom, and are cut down, and like
" shadows they pass away," and " continue not." Job xiv.
2. But whither do they pass ? Where shall our curious
or rather solicitous thoughts follow them ? Is death the
end of their existence ? No ; " after that comes the judg-
ment." They are summoned to appear before the august,
the impartial, and sovereign Judge ; they stand at his bar,
and hear an irrevocable doom. What doom ! Can we
bear to contemplate the state of those, who madly pro-
voked their Judge, and perished impenitent ? Does not
the heart recoil, the imagination startle, at the direful
thought of a horrible gloom — regions of eternal despair —
the steam of sulphur mixed with unquenchable fire — the
torturing gripes, the relentless lashings of a guilty con-
science, that gnawing, never-dying vulture — the insufier-
able impression of almighty wrath, and the hideous shrieks

372 THE MADNESS OF MANKIND.

of damned souls ? And are the bare thoughts of these
things shocking ? what, then, will it be to endure them ?
And can we judge those to be sober, and in their right
minds, who are in continual danger of plunging into these
miseries, and yet are secure and careless about any en-
deavour to escape from the wrath to come? What an
amazing scene do the sons and daughters of pleasure ex-
hibit to us ! They are daily exposed to a thousand deaths ;
are easily broken by numberless unforeseen accidents ; and
if they die impenitent, they are for ever undone : yet are
no more alarmed than if they were immortal. All thought-
less, all volatile, hating serious things, and lectures of
death, which, therefore, surprises them, finds them unpro-
vided, hurries them away, and pushes them reluctant down
the dreadful precipice — from time into eternity. 0 the
hardy adventure ! to take a leap in the dark into an end-
less, unalterable state ! Merry company, balls, assemblies,
and plays, amuse them so, that they forget they are mor-
tal, till they die, and see not their danger till they are be-
yond relief. They live in jest, " and after that they go
to the dead" in earnest. What degree of folly is it to
catch a feather, and let go a crown ! to gain a toy, and
lose a kingdom ! for a morsel, to barter a birth-right ! and
for a moment's pleasure, to part with everlasting joys, and
suffer eternal woes ! Are these your men of sense, who
look indignant on those who are so weak as to be deeply
concerned about such important affairs ? " Vain man, for-
sooth, would be wise, though he is born like a wild ass's
colt." Job xi. 12. It is an inexpressible absurdity, that

THE MADNESS OF MANKIND. 373

temporal things, whether riches, honour, or pleasure, should
engross the intensest thoughts of beings bound for eternity.
And it is an eternal solecism in religion, to be engaged
about the concerns of it in a cold and indifferent manner.
" The kingdom of heaven suffereth violence, and the vio-
lent take it by force." Matt. xi. 12.

After considering all these things, will it seem an abuse
of mankind, if I compare this world to a great bedlam,
filled with persons strangely and variously distracted ?
Some are so desperate as to refuse all salutary medicines;
and the habit so inveterate, as to non-plus the physician's
skill, and make him almost despair of their cure. Some
appear hopeful for awhile, but relapse, and their case is
more dangerous than before. And some are actually re-
covered in a less, some in a greater degree ; but not so
much as one perfectly well. My text will warrant the com-
parison; and I may not flatter mankind by soothing
expressions, when theu' case requires plain dealing ; nor be
80 polite as not to learn of God how to speak, when I
deliver his message.

From the whole we are taught

1. How little reason any one has to be puffed up with

popular applause, or dispirited when he does not obtain it.

For, consider, who are the judges ? Are they all persons

of sound mind, whose conclusions are according to truth ?

Far from it. It is true, all fancy themselves mighty good

judges of merit; but I speak charitably, when I say,

perhaps one in a hundred can distinguish. That soul,

therefore, is lighter than vanity that is tossed hither and
32

374 THE MADNESS OF MANKIND.

thither, according to the ebbing and flowing tides of incon-
stant aifections. The favourable opinion of mankind is
chiefly to be valued as it gives an opportunity to serve
their best interests more successfully.

2. How much reason there is in that divine exhortation,
" Be not conformed to this world." Rom. xii. 2. Do not
act upon its principles, nor accommodate yourselves to ita
evil customs and modes. For this world is at variance
with God, and " no man can serve two masters." Matt,
vi. 24. It is here modish to make light of religion, and
treat it, if treated at all, with an air of the most absolute
indiflerence and unconcern. Nay, with many it is polite,
to sneer at solemn devotion, and make a mock of sin. He
appears big, who dares trample on sacred and inviolable
authority, and laugh at divine threatenings ; and wise, who
can ridicule the mysteries of the gospel. He who is a com-
panion of such fools shall be destroyed. Prov. xiii. 20.

Lastly. Let the follies of others be a motive to engage
your more earnest pursuit of saving wisdom. " Seek her
as silver, search for her as for hidden treasure." Prov. ii.
4. " Happy is the man that finds her, for she is more
precious than silver, than fine gold and rubies — her ways
are ways of pleasantness, and all her paths are peace.
Prov. iii. 13 — 15 and 17. If any of you lack this spiritual
wisdom, ask it of God, who gives liberally and upbraids
not ; and let it ever be a small matter with you, to be
judged weak and foolish, by a mad world, provided always
that you are wise to salvation.

THE END.

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