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BX 7233. G759 S4 1853
Griffin, Edward D.
A series of lectures
delivered in Park Street
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SERIES
LE C TU RES,
DELIVERED IN
PARK STREET CHURCH, BOSTON,
SABBATH EVENING
BY EDWARD d/gRIFFIN. D. D.,
PASTOR OF PARK STREET CHURCH.
FOCr.Ta EDITION, BEVISED AND CORRECTED.
BOSTON:
DOCTRINAL TRACT AND BOOK SOCIETY.
1853.
ANDOVER : J. D. FLAGG,
Stereotyper and Printer.
ZZGZl^
CONTENTS
PAGE.
DedicatiOxV, 5
LECTURE I.
Total Depravity, 9
LECTURE IL
Same subject continued, 30
LECTURE IIL
Men -uitli Natural Affections but Avithout Holiness, 69
LECTURE lY.
Men love God supremehj^ or are His Enemies, 88
LECTURE Y.
Regeneration not Progressive, 108
LECTURE YI
Regeneration Supernatural, 133
LECTURE YH.
The Means of Grace, 164
LECTURE Yin.
Same subject continued, 184
IV CONTEXTS.
LECTURE IX.
PAGB.
Election, 210
LECTURE X.
The Plea of Inability considered, 239
LECTURE XI.
The Perseverance of Saints, 263
LECTURE Xn.
The System Confirmed and Applied, 284
THE CONGREGATION WHO SUPPORT THE LECTURE
IN PAKK-STREET CHURCH ON SABBATH EVENING.
My dear Friends,
In dedicating to you a Series of Discourses prepared for
your benefit, and now published at the request of a very
respectable portion of you, I think I am prompted no less
by propriety than feeling. Though many of you do not
belong to my particular charge, the Lecture which you have
contributed to maintain is your own, and these fruits of it
are your own. I am glad, also, to have this opportunity to
express my gratitude for the liberality and candor with
wliich you have supported that Exercise and statedly listened
to the expositions there attempted. As a distinct expression
of this sentiment, I commit these p!ainyUnador7ied J)'iscouTses,
which you have caused to be preached, to your patronage
and protection, while in a higher sense I commend them to
the favor and gracious protection of God.
Should strangers chance to cast an eye on the following
pages, they will probably regard them with various feelings ;
1*
but you, my brethren, will certainly regard tliem with candor
and kindness, and especially the numerous proofs adduced
from the word of God. On these I beseech you to ponder,
with deep and solemn attention and with many prayers.
By the book which furnishes these proofs we must all be
judged in the day that shall decide the eternal destinies of
men. He is an infidel who will not suffer that volume abso-
lutely to govern his faith, in spite of preconceived opinions
or present reasonings." It was to be expected that a revela-
tion of the infinite God would rise above the blinded reason
of man. "J^ tfioughts are not your thoughts, neither are your
ways my ways, saith the Lord ; for, as the heavens are higher
than the earth, so are my ways higher than your ways, and my
thoughts than your thoughts'^ Whoever sits down to these
sheets with a proud determination, whatever the Scriptures
may decide, to think for himself, will be likely to rise with
his old opinions. But the man who enters on the investiga-
tion with humility and prayer, will be guided into all truth,
whether he finds it in these pages or not. If any reader is
resolved not to bow implicitly to the word of God, I beseech
him to close the book here.
Should any of you be tempted to think that some parts of
this exposition are too much against you, before you decide
recollect that you are a jiarty concerned.
In expressing my own views of truth, I have had no wish
to give offence or pain to others. I have spoken plainly,
as time and circumstances seemed to require ; and expect
vu
to have my motives reexamined at a tribunal from which
there is no appeal. If I have censured without the gen-
tleness of the Christian spirit, may God forgive; if with
right views and feelings, to him be the praise.
My heart's desire and prayer to God is, that even these
Discourses may prove of some advantage to you and your
children.
I am.
Dear Brethren,
"With affectionate respect,
Your brother and servant in the Lord,
EDWARD D. GRIFFIN.
Bostoriy March 26, 1813.
LECTURE L
TOTAL DEPRAVITY.
GENESIS VI. 5.
AND GOD SAW THAT THE WICKEDNESS OF MAN WAS GREAT
IN THE EARTH, AND THAT EVERY IMAGINATION OF THE
THOUGHTS OF HIS HEART WAS ONLY EVIL CONTINUE
ALLY.
Such was the character of the whole antediluvian
world, with the exception of a single family. And
unless human nature is essentially changed, such is
the character, with the exception of those who are
renewed by grace, of the whole modern world. But
human natm-e is not changed. It never was tainted
with anything worse than inordinate self-love ; it is
tainted with that still. The nature of man, like
that of other animals, remains essentially the same
in every period and condition. " As in water. face
answereth to face, so the heart of man to man,
(Prov. xxvii. 19). Different restraints may be im-
posed by light, by example, by civilized habits, by
divine and human laws, by motives growing out of
peculiar circumstances, by more or less activity in
10 TOTAL DEPRAVITY.
the social affections; but till a new nature is im-
planted, selfishness gives essentially the same form
in the sight of God to every human character. He
that only " hateth his brother is a murderer ;" he
that cherishes an impure desire is an adulterer ; he
that covets is an idolater, (Mat. v. 28; Eph. v. 5;
Col. iii. 5 ; 1 John iii. 15). In this polluted principle
lurk the seeds of all sin ; and where nothing else
of a moral nature exists, as in all cases where " true
holiness" is wanting, it constitutes the whole charac-
ter in the sight of God. Of course the characer of
all unholy men, however variously compressed by
restraints, is specifically the same.
What then does our text affirm of all unsanctified
men ? That every imagination of the thoughts of
their heart is only evil continually. Language could
not more fully or plainly assert that fundamental
doctrine of our holy religion which I shall lay at the
foundation of these lectures, that mankind by nature
are totally depraved.
But what is meant by total depravity ? Not that
men are as bad as they can be ; for in general they
lie under strong restraints. Not that they are all
equally wicked ; for some are more restrained than
others. Not that they are destitute of everything
useful and lovely in society ; their humanity and
social affections are decidedly of this character. Not
that the form of their actions is always wrong ; the
contrary is manifestly true. It is only meant that
they are ^utterly destitute of holiness^ and of course
are sinful so far as their feelings and actions partake
TOTAL DEPRAVITY. 11
of a moral nature. It certainly is not meant that
they are necessarily inclined to evil without the
power of resistance. They possess ample power,
and in all their wickedness are voluntary and free.
This is the precise shape of the doctrine to be
supported. The principal arguments on which it
rests will be detailed in this and the three. follow-
ing lectures.
Argument I. By the first creation or birth man-
Idnd are united to the first Adam, and inherit the
character which he possessed immediately after the
fall, — until, by a second creation or birth, they are
united to the second Adam and become partakers of
his holiness. It is necessary to view this argument
by parts.
I. Depravity is derived from Adam. This is
proved,
1. From the universal depravity of man. " God
looked upon the earth and behold it was corrupt,
for all flesh had corrupted his way," (Gen. vi. 12).
" The Lord looked down from heaven upon the
children of men to see if there were any that did
understand and seek God. They are all gone aside ;
they are together become filthy ; there is 7ione that
doeth good, wo, not one.'''' (Ps. xiv. 2, 3.) " We have
before proved both Jews and Gentiles that they are
all under sin ; as it is written, there is none righteous,
no not one : there is none that understandeth ; there
is none that seeketh after God. They are all gone
out of the way ; they are together become unprofita-
ble ; there is none that doeth good, no not one.
12 TOTAL DEPRAVITY.
Therefore by the deeds of the law there shall no
flesh be justified," (Rom. iii. 9 — 12, 20). "The
Scripture hath concluded all under sin, that the
promise by faith of Jesus Christ might be given to
them that believe," (Gal. iii. 22). " If we say that
we have no sin we deceive ourselves and the truth is
not in us. If we say that we have not sinned we
make him a liar and his word is not in us," (1 John
i. 8, 10). God "now commandeth all men every-
where to repent J"* (Acts xvii. 30).
So deeply is sin rooted in the human heart, that
the continued struggles of the best men, with all the
means and aids derived froixi heaven, have never
prevailed in a single instance to eradicate it entirely.
'* Who can say, I have made my heart clean, I am
pure from my sin ? " " There is not a just man
upon earth that doeth good and sinneth not." " In
many things we offend all." " For there is no man
that sinneth not." (Pro v. xx. 9; Eccl.-vii. 20; Jas.
iii. 2 ; 1 Kings viii. 46.)
Now here is a wonder to be accounted for, — sin
tainting every individual of Adam's race in every
age, country, and condition, and surviving in every
heart all exertions to destroy it. One would think
this might prove, if anything could prove, that sin
belongs to the nature of man, as much as reason or
speech, (though in a sense altogether compatible
with blame*) and must be derived like other universal
* Compatible with blame because an hereditary propensity is
as much the spontaneous action of the heart as any other ; and
TOTAL DEPRAVITY. 13
attributes of our nature, from the original parent, —
propagated precisely like reason or speech, (neither
of which is exercised at firsts) — propagated like
many other propensities, mental as well as bodily^
which certainly are inherited from parents, — propa-
gated like the noxious nature of other animals. If
the phenomenon is not accounted for in this natural
and easy way, so analogous to that great law by
which all animals propagate their kinds and their
dispositions^ it must remain to the end of the world
an unsolvable mystery. I prove the derivation of
sin from Adam,
2. From the fact that mankind are horn de-
praved.
Whether the depravity of infants consists in
exercises or dispositions, or whether from the first
or at what age they actually begin to sin, I shall
by no means allow myself to inqune. Without
denying what others may choose to assert on these
points, all that I can feel authorized to say is, that,
as the young lion is born not an elephant, but with
a carnivorous nature, though he does not at first feed
on flesh ; and as the serpent is not a dove, but pos-
sesses a poisonous natm-e, while yet in the egg ; and
both will certainly act out their peculiar nature
when they arrive at maturity ; so infants are born
with a nature which, not hij necessity, but by the
free consent of the hearty will in all cases actually
to be tvllUng Is to be free ; to be voluntary In sin is to be blame'
worthy.
2
14 TOTAL DEPRAVITY.
sin as soon as they are able. Without denying that
more is true, I mean to assert no more when I speak
of the depravity of infants and when I call them
sinners. Least of all do I undertake to decide on
their condition in a future ivorld. In the hands of
divine mercy I leave them, and bow in submissive
silence. That infants in this sense are depraved, I
argue,
[1] From the fact already established, that, in
all ages and nations, without a single exception,
they do sin when they arrive at years of discretion.
This furnishes the same evidence that they are born
with a bent to evil, that is furnished by the universal
propensity of lions to feed on flesh, that they are
born with a carnivorous nature. I argue this,
[2] From the sufferings and death of infants.
If it be said that the sufferings and death of brutes
furnish the same evidence of their depravity, I
admit that the groans of the irrational creation, as
well as the briers and thistles of the ground, prove
that the nature of all things is marred by the sin of
man. But for this no animals would have been
carnivorous, none poisonous, none resentful, (Isa. xi.
6 — 9 ; and Ixv. 25). The fall of man, though it
could not infect brutes with moral depravity, has
occasioned a real depravation of their nature. No
animals are found, if possessed of sufficient vigor,
which are not capable of bitter animosity. I am
willing to regard the sufferings of the irrational
tribes as a public token of the depravation of their
nature ; and must by analogy regard the sufferings
TOTAL DEPRAVITY. 15
and death of infants as a token of the depravity of
a nature created for moral action.
In relation to mankind it is a fundamental maxim
of divine government that " the curse causeless shall
not come," (Pro v. xxvi. 2). " Who ever perished
being innocent ? or where were the righteous cut
off?" (JoH iv. 7). I forbear to insist on the several
recorded instances of the destruction of infants
expressly in token of God's displeasure against sin,
as at the time of the flood, the burning of Sodom,
(which ten righteous persons would have saved, Gen.
xviii. 32,) the plagues of Egypt, the destruction of
Korah, Dathan, and Abiram, of Achan, of the nations
of Canaan, of Jerusalem, of Babylon, (Exod. xii.
29 ; Num. xvi. 27 — 33) ; as also the express com-
mand^ in several instances, to destroy infants with
their parents, as a punishment for sin. (Deut. ii. 34 ;
iii. 6 ; vii. 2 ; Isa. xii. 18 ; Num. xxxi. 17 ; Ezek. ix.
6,) I forbear to insist on these ; for in that memora-
ble passage in the fifth of Romans, the apostle
appears to have settled the point that death comes
upon the whole human race, (not as it does on
brutes,) in consequence of their sin, of nature or
practice. " By one man sin entered into the world,
and death by sin ; and so death passed upon all men
for that all have sinned^ His argument plainly
rests on the principle that among the human race,
(not among brutes,) the empire of sin and that of
death are coextensive. If in the sequel he makes
the visible ground of the death of infants to be the
public sin of Adam, (a point which I freely concede,)
16 TOTAL DEPRAVITY.
I hope to show hereafter, that for the posterity of
Adam to suffer any evil on account of his sin, is
itself a sufficient proof that they partake of his
depravity. I argue the depravity of infants,
[3] From theu need of a Saviour and from their
being brought to a Saviour in baptism. " We thus
judge, that if one died for all then were all dead,
and that he died for all,^^ (2 Cor. v. 14, 15). If infants
are saved by Christ, certainly they are sinners, (in the
sense already explained,) for he came to save none
but sinners. " They that be whole need not a
physician, but they that are sick," (Mat. Lx. 12, 13).
Whoever is entitled to salvation b?/ laiv, cannot be
saved by grace. But if infants are not saved by
grace and by Christ, why bring them to him in bap-
tism and fix upon them the seal of the covenant of
grace ? If they are pure, why sprinkle them with
water as if they were unclean ? Why was an
ordinance instituted to set forth their need of purifi-
cation ? If children are spotless, infant baptism is a
jest. But their depravity is settled,
[4] By express declarations of Scripture. " Be-
hold I was shapen in iniquity and in sin did my
mother conceive me." " What is man that he should
be clean, and he which is born of a woman that he
should be righteous ? " " Who can bring a clean
thing out of an unclean ? " " How can he be clean
that is born of a woman ? " " The wicked are
estranged from the womb ; they go astray as soon
as they be born." " I knew that thou wouldst deal
very treacherously, and wast called a transgressor
TOTAL DEPRAVITY. 17
from the womb." " Foolishness is bound in the
heart of a child." " The imagination of man's
heart is evil from his youth." " The children of
Israel — have only done evil before me from their
youth." " As for thy nativity, [alluding to the pollu-
tion and ruin accompanying the first birth, and the
remedy which divine mercy provided,] in the day
thou Avast born — thou [wast not] washed in water,
but thou wast cast out in the open field to the loath-
ing of thy person in the day that thou wast born.
And when I passed by thee and saw thee polluted
in thine own blood, I said unto thee when thou
wast in thy blood, Live : yea, I said unto thee when
thou wast in thy blood. Live." " That which is born
of flesh is flesli'^ — is carnal. " The natural man
receiveth not the things of the Spirit of God, for
they are foolishness unto him." " Among whom we
all had our conversation, — and were by nature the
children of A^Tath even as others." (Gen. vii. 21 ; Job
xiv. 4, and xv. 14, and xxv. 4 ; Ps. li. 5, and Iviii. 3 ;
Prov. xxii. 15 ; Isai. xlviii. 8 ; Jer. xxxii. 30 ; Ezek.
xvi. 4, 5 ; John iii. 6 ; 1 Cor. ii. 14 ; Eph. ii. 3.)
Now if all mankind are born depraved, there is
the same evidence that depravity is propagated from
father to son through all generations, as that speech
or reason or any of the natural affections are, (though
in a sense entirely compatible with blame), and of
course is to be traced equally with them to the
original parent.
But if, on the other hand, infants receive their
whole nature from their parents pure, — if when
2*
18 TOTAL DEPRAVITY.
they leave the duct, through which all properties are
conveyed from ancestors, they are infected with no
depravity, it is plain that they never derive a taint
of moral pollution from Adam. There can be no
conveyance after they are born, and his sin was in
no sense the occasion of the universal depravity
of the world, otherwise than merely as the first
example. These two points, the depravity of infants,
and the derivation of sin from Adam stand or fall
together. Either infants are born depraved, (just as
they are born with the faculties of reason and speech,
and with the instincts on which are founded the
natural affections,) or the universal depravity of
man no more follows from the sin of Adam, than
fi-om the sin of Noah. I prove the derivation of sin
from Adam,
3. From the fact that we are involved by him
in condemnation and punishment.
In condemnation at least to temporal evils. That
all the temporal evils pronounced upon our first
parents, the toil and trouble, the thorns and thistles,
the state of female subjection, the pains of child-
birth, and death itself, do in fact come upon their
posterity, not casually, but according to the original
sentence, is so evident that it is not denied. Just
cast your eyes, however, on the following texts : " I
suffer not a woman to teach, nor to usurp authority
over the man, but to be in silence ; for Adam was
first formed, then Eve ; and Adam was not deceived,
but the woman being deceived was in the transgi'es-
sion. Notwithstanding, she shall be saved in child-
TOTAL DEPRAVITY. 19
bearing if they continue in faith and charity," (Gen.
iii. 16 — 19 ; 1 Tim. ii. 2 — 15). " Since by man came
death, by man came also the resmTcction of the dead.
For as in Adam all die, even so in Christ shall all be
made alive. [And to prolong the quotation though
the subject changes,] — The first man Adam was
made a living soul, the last Adam was made a quick-
ening spirit. Howbeit that was not first which is
spiritual, but that which is natural, and afterwards
that which is spkitual. The first man is of the
earth earthy, the second man is the Lord from
heaven. As is the earthy such are they also which
are earthy, and as is the heavenly such are they also
tnat are heavenly. And as we have borne the
image of the earthy, we shall also bear the image
of the heavenly," (1 Cor. xv. 21, 22, 45—49).
It has been said that the temporal evils contem-
plated in the original sentence, were entailed on
mankind merely as blessings. But how could they
be regarded as blessings unless the race were viewed
as sinneis standing' in need of chastisement ? It is
no blessing to a perfectly holy being to suffer. The
very supposition that they were entailed as blessings
gives up the argument. But the death entailed,
(and by a parity of reason all the temporal suffer-
ings which come by Adam,) is represented in the
fifth of Romans, not as a mercy, but as a punishment
following a sentence of condemnation.
But in whatever light you regard these sufferings,
whether as blessings or punishments, God distinctly
disclaims the principle of inflicting them on innocent
20 TOTAL DEPRAVITY.
children for the sins^of the parents. At the time of
the Babylonish captivity the Jews thought they had
reason to complain, — " The fathers have eaten sour
grapes, and the children's teeth are set on edge."
Ezekiel was sent to reprove them, and to say,
" What mean ye that ye use this proverb ? — The
soul that sinneth, it shall die. — If he beget a son
that seeth all his father's sins — and doth not such
like, — he shall not die for the iniquity of his father;
he shall surely live. Yet say ye, Why, doth not the
son bear the iniquity of the father ? When the son
hath done that which is lawful and right, — he shall
surely live. The son shall not bear the iniquity of
the father, neither shall the father bear the iniquity
of the son : the righteousness of the righteous shall
be upon liim^ and the wickedness of the wicked shall
be upon /<m." God, indeed, visits "the iniquity of
the fathers upon the children unto the third and
fourth generation," but it is upon the generations
" of them that hate^^ him. When Josiah confessed,
" Great is the wrrath of the Lord that is kindled
against us because our fathers have not hearkened,"
the answer was, " I will bring evil upon this place
and upon the inhabitants thereof — because they
have forsaken me." They suffered for the sins of
their fathers because they partook of their fathers'
sins. On the same principle, the sins of persecuting
ancestors were visited upon that generation who
persecuted Christ and his apostles. " Behold, I send
unto you prophets and wise men and scribes ; and
some of them ye shall kill and crucify, and some of
TOTAL DEPRAVITY. 21
them shall ye scourge in your synagogues, and per-
secute them from city to city; that vpon you may
come all the righteous blood shed vpoji the earthy
from the blood of righteous Abel unto the blood of
Zacharias, son of Barachias, whom ye slew, [the
crime had been committed five hundred years before,]
between the temple and the altar. Verily I say unto
you, all these things shall come upon this genera-
tion." For the same reason, the sin of Esau was
visited upon his posterity. " For three transgressions
of Edom and for four I will not turn away the pun-
ishment thereof; because he did pursue Ids brother
with the sword^ and did cast off all pity, and his
anger did tear perpetually^ and kept his wrath /c^r-
everP Precisely for the same reason the sin of
Adam is visited upon his posterity in temporal
calamities and death. " Thy first father has sinned
AND thy teachers have transgressed against me;
THEREFORE, I havc profaucd the princes of the sanctu-
ary, and have given Jacob to the curse and Israel to
reproaches." (Exod. xx. 5 ; 2 Kings xxii. 13, 16, 17 ;
Isaiah xliii. 27, 28 ; Ezek. xviii. 1—20 ; Amos i. 11 ;
Zech. i. 1 ; Mat. xxiii. 34 — 36.) Thus the temporal
evils entailed on men for the sin of Adam incontest-
ably prove that they partake of his depravity.
There is one passage which has been understood
to assert that the posterity of Adam are condemned
for his sin to eternal death. The passage is in the
fifth of Romans. It certainly affirms that they are
condemned for his sin ; but whether to temporal only,
or to eternal death, is a question which I have no
22 TOTAL DEPRAVITY.
call to decide. Whichever death is intended, the
passage opens to my view the following theory.
Adam was the federal head of his posterity. The
covenant with him provided that if he stood, they
stood ; if he fell, they fell. It made him the root
from which all the branches should derive their
nature. It was as though they had all been con-
temporary with him, and, with their hearts, his heart
had been connected by innumerable conductors to
convey instantly his purity or poison to them. Thus
inseparably united in temper, his public transgression
was as much the index of their hearts, as of his own,
— as much the index of their hearts as though it
had been theu* own hand which had plucked the
forbidden fruit. His public act, standing thus in
the place of an external act of theirs, became the
ground of iheir public condemnation, (whatever the
sentence included,) in the same sense in which the
outward act is in any case the ground of condemna-
tion. In no case is it the gi'ound otherwise than as
being, or as supposed to be the index of the heart.
And Adam's posterity would not have been condem-
ned for his act had not their hearts been as completely
indicated by it as they could have been by any act
of their own. Of course every evil denounced
against them for his sin, (whether temporal or eter-
nal,) proves that they partake of his depravity.
4. The derivation of sin from Adam is supported
by other passages of Scripture. Of these, however,
I shall mention but two. " Adam — begot a son in
his own likeness, after his image." Was it necessary
TOTAL DEPRAVITY. 23
after mankind had seen animals propagate their
kinds for twenty-five hundred years, for Moses to
inform the world that Adam begot a son ivith a body
shaped like his oicn? In the other passage the
original righteousness and the subsequent sins of
man are spoken of as the righteousness and sins of
the specie s^ as if the whole race lost their original
holiness in Adam : " Lo this only have I found, that
God hath made man upright, but they have sought
out many inventions," (Gen. v. 3; Eccl. vii. 29).
Thus I have shown in the first part of the argu-
ment, that depravity is derived from Adam. I am
now to show you,
II. That this depravity is total.
1. Adam himself sunk into total depravity as
soon as he had broken the covenant. That the
wages of sin involved abandonment to unmixed
depravity, I suppose will not be denied. One thing
is certain, — from that moment he could receive no
favor but by grace; for gi-ace is favor to the ilU
deserving. No divine influence could from that
moment work holiness in his heart without being an
operation of grace, or favor to the ill-deserving. If
such an influence was necessary to make him holy,
he must have remained utterly destitute of holiness
till it was given him by grace. Every man then
who believes that God is the som'ce of holiness in
any other sense than by creating rational beings and
leaving them to themselves, must believe that the
fallen Adam was totally depraved till restored by
the dispensation of grace.
24 TOTAL DEPRAVITY.
2. Adam transmitted to his posterity the nature
which he possessed immediately after the fall, not
the nature which he received by grace. The moment
he broke covenant by one offence, he had done all
that he could do to fix the character and fate of his
offspring. (Rom. v.* 12 — 21). He was their federal
head in his fall, but not in his reascent. He left
them there, to be raised not by him, but by Christ.
The idea that he became restored, and propagated
that restored nature to his seed, is making him the
federal head in the restoration of the world, — is
putting him exactly in the place of the SecondAdam.
But the experience of a hundred generations evinces
that grace is not hereditary.
It is apparent then that the posterity of Adam,
vieiced as existing immecUatelij after the faU., were
totally depraved ; and if any or all of them were
ever to be restored to the lowest degree of holiness,
it was to be accomplished by Christ under the
dispensation of grace. Let us then inquire,
3. Whether the race were so restored by Christ
at the time of the. first promise in Eden, that
they come into the world in successive generations
otherwise than totally depraved.* To this question
I answer,
* It has been said that mankind would have been left bj the
fall in as deplorable a condition as the author represents, had not
a Saviour been provided ; but by this provision their lapsed
powers have been restored and they have come into the world in
every generation with minds resembling a sheet of Avliite paper
— without a stain, but susceptible indiiferently of good and bad
TOTAL DEPRAVITY. 25
[1] That there is not a particle of evidence that
the posterity of Adam were at all affected by his
sin, except what is contained in those declarations
and facts which apply to them exclusively after they
come into existence. Cast your eye over the texts
on which all our knowledge of the connection
between Adam and his posterity* depends, and you
will find them uniformly referring to a posterity in
actual existence and no other. The notion that
greater evils were antecedently denounced against
that posterity, by law, than they actually find at
their entrance on existence, (bating the chance for
restoration arising from the dispensation of grace,)
is a fancy unsupported by a single hint in all the Bible.
[2] This opinion has arisen from two mistakes : —
First, from the idea that infants are born pure.
This has been shown to be an error ; but if it were
not, it would not justify the notion of an antecedent
restoration. If infants are born pure, as they can
draw no pollution from Adam afterwards, they never
derive any depravity from him. Those texts, then,
which relate to Adam's posterity must not be under-
stood to import that an existing posterity are tainted
by his fall. But no other posterity are referred to in
any text in the Bible. We are left then without a
particle of proof that the posterity of Adam fell
with him in any sense. But if they did not fall,
impressions. As a species^ according to this hypotliesis, they both
fell and were restored before any posterity existed. This idea
of an antecedent restoration is what the author has endeavored to
meet.
3
26 TOTAL DEPRAVITY.
they could not be restored. Thus, take away the
depravity of infants and you find no occasion for
this antecedent restoration ; admit their depravity
and it is manifest they are not restored.
Secondly, this opinion has arisen from the idea
that the lapsed powers of man needed to be repau'ed
to fit him for a state of probation. Lapsed powers
repaired ! What powers had lapsed ? Not the
ncdural powers. Who will prove that Satan himself
has not as vigorous an U7ider standing as he had in
heaven ? Will and affections he also has, and is
a complete moral agent, and is blamed and pun-
ished for sins committed since his fall, — for se-
ducing our first parents, and for all his enterprises
against Christ and his church. Nothing is necessary
to turn that apostate into an angel of light but a
new heart. And what powers had men lost that
needed to be restored ? They still possessed under-
standing, will, and affections. They still were com-
plete moral agents, with full ability to perform their
whole duty, if rightly disposed. All that had
befallen them was, their hearts were inclined to evil.
But how could this be remedied except by making
them holy ? And was it absolutely necessary to
make them holy before putting them on probation ?
The very object of the probation was to decide
whether they ivould be holy. For this trial, what
powers could they want but enough to render them
moral agents ? These they had ; what more was it
possible for them to possess ?
The fancy of an antecedent restoration being thus
TOTAL DEPRAVITY. 27
removed, we are thrown back to the conclusion that
men are born into the world as they were left by the
fall of Adam, in a state of total depravity.
III. In this state they continued till, by a second
creation or birth, they are united to the second Adam
and become partakers of his holiness.
In this position, two ideas are contained, viz. that
the new creation or bnth first unites them to Christ,
and that till this union they remain destitute of holi-
ness. Both of these positions are sustained as well
by analogy as Scripture.
As men are united in depravity and condemnation
to the first Adam by the first birth or creation^ analo-
gy requii'es that they should be united in holiness
and justification to the second Adam by nothing less
than a second creation or birth. As they do not share
in the depravity of the first Adam till they are born or
created, analogy requires that they should not share
in the holiness of the second Adam till they are cre-
ated or born again. As they do not share in the de-
pravitij of the first Adam earlier than they partake of
his condemnation^ (whatever that condemnation im-
plies,) analogy requires that they should not partake
of the holiness of the second Adam till that union to
him by which they become completely justified. In
a word, analogy requires the new creation or bii'th
should be that great revolution by which mankind
become first united to Christ in holiness^ and com-
pletely united to him in justification.
What is thus suggested by analogy, is abundantly
confirmed by Scripture. That teaches us that men
28 TOTAL DErRAVlTY.
are first united to Christ by the new creation : " If
any man be in Christ, he is a new creature ; " (then
there is no union to Christ before the new creation :)
" "We are his workmanship, created in Christ Jesus,
unto good works ; " (then there is no new creation
earlier than a union to Christ). That teaches us
that until the new creation and union to Christ the
old nature remains entire, and that a nature alto-
gether new is at that time imparted : " If any man be
in Christ he is a new creature ; old things are passed
ai6Y/7/, behold all things are become neiv.^^ ^'Thet/
that are Christ s^ [and if the assertion has any mean-
ing, Tzowe &?/^ ^//pt/,] have crucified the y76'5/i." Bj flesh
is meant all that man is morally by the flrst birth :
" That which is born of the flesh is flesh^ — None,
therefore, but those who are united to Christ, have be-
gun to crucify the nature with which they were born.
None begin to " put off the old mmn^'' till they begin to
" put on the neiv ; " but to " put on the new man," is
to become " a neiv creature.'*^ As might therefore be
expected, the two bii'ths are represented as the two
sources, if I may so say, of all the moral qualities
which men ever possess. The whole is told when it
is said, " That which is born of the flesh is flesh, and
that which is born of the Spirit is spirit." Hence, un-
der the two denominations of "flesh" and " Spirit,"
(everywhere set in the strongest opposition to each
other,) are comprehended all the moral qualities of
the human race. The whole warfare between con-
tending principles is expressed in these words: " The
flesh lusteth against the Spirit and the Spirit against
TOTAL DEPRAVITY. 29
the flesh, and these are contrary the one to the other."
Hence mankind are represented as remaining (under
the denomination of natural men) what they were by
nature, till they become spiritual men by receiving
the Spirit of God : " The natural man receiveth not
the things of the Spirit of God, for they are foolish-
ness unto him ; neither can he know them, because
they are spiritually discerned; but he that is spiritual
judgeth all things." And hence the term natural^
under which is included every moral quality not de-
rived from the Spirit, is used as synonymous with
fleshly^ sensual^ wicked: " These ["mockers, — who
walk after their own ungodly lusts," are] natural^
having not the Spiiit." " This wisdom descendeth not
from above, but is earthly, natural^ devilish." (John iii.
6 ; 1 Cor. ii. 14, 15 ; 2 Cor. v. 17 ; Gal. v. 17, 24 ; Eph.
ii. 10 ; James iii. 15 ; Jude 19.)
But the evidence arising from the new creation, or
birth, is worthy to be presented in the form of a dis-
tinct argument, and in this shape shall appear in the
following lecture.
3*
LECTURE II
SAME SUBJECT CONTINUED.
GENESIS VI. 5.
AND GOD SAW THAT THE WICKEDNESS OF MAN WAS GREAT
IN THE EARTH, AND THAT EVERY IMAGINATION OF THE
THOUGHTS OF HIS HEART WAS ONLY EVIL CONTINU-
ALLY.
Argument 11. There is a change WTOught in the
elect, in some part of their lives, by which they re-
ceive the first holy principle : of course, they pos-
sessed no holiness before.
That this change introduces the first holy principle,
is apparent from the names by which it is called. Of
these, the most remarkable are the new creation and
neio birth. If these names are not utterly insignifi-
cant, they import the beginning of life. Now, in
the language of Scripture, spiritual life is holiness,
(Rom. vi. 4 — 13 and viii. 6, 10 and xi. 15 ; Eph. ii. 1 ;
Col. iii. 8). As then the first birth or creation is the
beginning of natural life, the new creation or birth,
if these terms have any meaning, must be the begin-
ning of holiness. To say that these names denote a
TOTAL DEPRAVITY. 31
progress in spiritual life, is to say that the new crea-
tion or birth is repeated upon Christians every day.
But why call a progress in life a creation or birth,
rather than by any other name to be found in lan-
guage. To be consistent, you must call the progress
from youth to manhood a creation and a birth.
The very phrases neiv creation and neic birth carry
in them an intimation that the first creation or bhth
was totally defective, and must be entirely done over
again ; that the defect can be remedied by no other
means ; that we remain what the first creation or
birth made us, until new made and new born ; and
that something is produced in this change which did
not exist before. What is a new creation, if nothing
new is created? What is a new birth, if noihin^ new
is born ?
This argument must be conclusive, if the terms
under consideration really denote the beginning of
spiritual life in the soul. One of three things must be
true : they denote the beginning of spiritual life in the
soul, or the progress of that life, or something distinct
from inward holiness. To apply them to the progress
of that life, is exactly like calling the advance from
youth to manhood a creation and a birth. That fancy
must be given up. Only this alternative then remains :
either the terms denote the beginning of holiness in
the soul^ (and then the argument is irresistible,) or
they denote something distinct from imvard holiness.
The latter has been asserted. The only way attempted
to avoid the force of this argument, has been to allege
that nothing more is meant by the new creation than
32 TOTAL DEPRAVITY.
a conversion from pagan or Jewish darkness to the
profession of Christianity ; and nothing more by the
new birth, than an introduction to the visible church
by baptism. The decisive question to be tried, then,
is this : Do these terms denote the production of real
holiness of heart, or a mere introduction to the visi-
ble church from a pagan, Jewish, or Gospel state ?
Before putting this question to trial, I will make
two preliminary remarks.
First : if these and other terms of similar import
were used in primitive times to denote that revolu-
tion which took place at the translation of men from
pagan or Jeivish darkness and sin into the light and
holiness of the Christian state, it is not necessary to
suppose that they expressed merely or chiefly the out-
ivard change. If they were applied, in the absolute
form, to visible Christians ; if in the lips of men they
even became proper names of what was apparent to
the eye in the Christian character ; it is natural to sup-
pose that they were used, not to denote a hypocritical
shoiv^ but to distinguish what was deemed an ex-
pression and evidence of the change within. "When
we point to the visible figure of a human being and
call it a man., we do not mean to overlook the soul,
that chiefly constitutes him such. If there is such a
thing as inward holiness, there is such a thing as
outward holiness ; and, in the languages of men, the
outward and inward character will be called by the
sam^ name. We daily speak, in the absolute form,
of men's conversion, without meaning to say that
conversion is a mere visible change. We call a man
TOTAL DEPRAVITY. 33
who is externally good, a good man, and one who
makes a credible profession of Christianity, a Chris-
tian ; though we know that these names imply and
chiefly express an inward character. Honest inan^
friend^ and all the terms descriptive of character, are
daily used in the same way. And because you apply
such appellations to men whose hearts you cannot
know, is it to be inferred that there are honest 7nen
and friends who are not so in heart ? K the visible
churches, to whom the Epistles were written, were
called "saints," " holy brethren," "faithful," "beloved
of God," "elect," "justified," sanctified in Christ Je-
sus," "partakers of the Divine nature," " children of
God," " joint heirs with Christ," it is not necessary
to suppose that these titles denoted merely an out-
ward character and condition. Nor can they be so
understood, unless Christianity is altogether an out-
side thing, in no degree intended to cleanse the foun-
tain of action, or form the temper for a future life.
Secondly : if the terms under consideration really
denoted an imvard change in Jeivs and pagans^ the
same change must be wrought in people in a Gospel
land, unless they already possessed the temper denoted
by the terms. If any can be found who are not what
is really intended by new creatures and yieiv born, it
is plain that they must be created and born anew.
But whether all the inhabitants of Christendom, or
even all within the pale of the Christian church, do
possess such a character, will appear when the im-
port of these terms comes to be examined.
Now for the trial of the question : Do the terms
34 TOTAL DEPRAVITY.
new creation and new birth denote the production of
real holiness of hearty or a mere introduction to the
visible church from a pagan, Jewish, or Gospel state ?
Let us examine the two phrases separately.
First : of the new creation. It is by this operation
that the "new creature," or "new man," is formed.
What account, then, have we of the new creature,
or new man?
To be a new creature is to be in Christ: " We are
his workmanship created in Christ Jesus." Unless,
then, a union to the visible church actually unites
one to Christ, something more is meant by the new
creation. It is absolutely necessary to be a new
creature in order to be in Christ : " If any man be in
Christ, he is a new creature." Unless, then, a union
to the visible church is essential to a union with Christ,
something more is meant by the new creation. (2 Cor.
V. 17 ; Eph. ii. 10.)
Here let us settle, once for all, what is meant by
being in Christ. To be in Christ is to be so im-
mured, as it were, in him as to be completely shel-
tered from condemnation: "There is, now, no con-
demnation to them which are in Christ Jesus. ''^ It
is to be " members of his body, of his flesh, and of his
bones." " So we, being many, are one body in Christ.''^
It is to have a sure title to all the promises. The
promises were all made to Christ, and are repre-
sented as laid up in him for all who are there in-
closed : " To Abraham and his Seed were the prom-
ises made — He saith not. And to seeds, as of many,
but as of One, and to thy Seed, which is Christ."
TOTAL DEPEAYITY. 35
" That the Gentiles should be fellow heirs and of the
same body, and partakers of his promise in Christ^
" For all the promises of God in him are yea and in
him amen." To be in Christ is to be in him as in a
house, which will inclose us after all yisible churches
shall cease, — which will inclose us when we lie in
the grave and when we rise. The apostle speaks of
those who had " fallen asleep in Christ,''^ and says
that " the dead in Christ shall rise first." In short,
this was a common expression used by the apostles
to denote the union of real Christians to Christ.
(Rom. viii. 1 and xii. 5 ; 2 Cor. i. 20, 21 and xii. 2 ;
Gal. i. 22 ; 1 Thess. iv. 16.) And all this is implied
in being a neiu creature.
To be a new creature is to possess that faith which
worketh by love and avails to salvation. Compare
the two following texts, standing near each other in
the same Epistle : " For in Christ Jesus neither cir-
cumcision availeth anything nor uncircumcision, but
a new creature^ " For in Jesus Christ neither circum-
cision availeth anything, nor uncircumcision, but/a?7/i
which ivorketh by lovey (Gal. v. 6 ; vi. 15.) Again,
as far as the new creation proceeds, it annihilates the
nature with which we were born, and produces some-
thing entnely new : " If any man be in Christ, he is
a new creature ; old things are passed awaij^ behold
ALL things are become neiuy (2 Cor. v. 17.) Again,
to become a new creature, or new man, is to be de-
livered from the power of sin, and to be made holy
in heart and life : " We are his workmanship, created
36 TOTAL DEPRAVITY.
in Christ Jesus unto g-ood ivorksy " Our old man is
crucified with him, tliat the hody of sin might be de-
stroyed.^^ (Eph. ii. 10 ; Rom. vi. 6.) " Lie not one to
another, seeing ye have put off" the old man with his
deeds j and have put on the neiu ??irt/i, which is reneived
in knowledge after the image of hiini that cre-
ated HIM." What more do you require ? Show me,
you say, a text which plainly declares that the new
creation produces true holiness. That text you shall
see. " That ye put off, concerning the former conver-
sation, the old ma/z, which is corrupt according to the
deceitful lusts, and be reneived in the spirit of your
minds ; and that ye put on the neio man, which,
after God, is created in righteousness and true
HOLINESS." (Eph. iv. 22—24 ; Col. iii. 9, 10.)
If these texts do not establish the point that the
new creation is something more than a change in the
ouiivard character and condition, — if to be renewed
in the spirit of our mind, after the image of him that
created us, — if, after God, to be created in righteous-
ness and true holiness, does not mean to be made holy
as he is holy, it is impossible to express that idea in
language. Let us now turn.
Secondly : to the new birth. The meaning of this
phrase cannot be mistaken if you attend to the figure
as it is carried out in the cause, means, and effects.
The subjects of the neiv birth are begotten of God,
by the incorruptible seed of the word, — are born his
children, the seed of Christ, the heirs of God, and
joint heirs w4th his Son. That all these terms are
TOTAL DEPRAVITY. 87
only the expansion of the same figure^ and refer to
one and the same change, will be seen by a single
glance at the following texts :
"Whosoever believeth, is horn oi God; and every
one that loveth him that begat ^ loveth him also that
is begotten of him. By this w^e know that we love
the children of God, when we love God."
" Whosoever is born of God, doth not commit sin ;
for his seed remaineth in him, and he cannot sin be-
cause he is born of God. In this the children of God
are manifest, and the children of the devil." (1 John
iii. 9, 10 ; V. 1, 2.)
" To them gave he power to become the sons of
God ; which were born^ not of blood, nor of the will
of the flesh, nor of the will of man, but of God."
(John i. 12, 13.)
" The children of the promise are counted for the
seedy (Rom. ix. 8.)
" If children then heirs ^ heirs of God ^nd joint heirs
with Christ." (Rom. viii. 17.)
" He saved us by the washing of regeneration^ —
that — we should be made heirs^ (Titus iii. 5 — 7.)
" According to his abundant mercy [he] hath 6e-
gottenns again — to an inheritance incoiTuptible ; —
born again, not of corruptible seed but of incorrup-
tible, by the word of God." (1 Pet. i. 3, 4, 23.)
Thus to be begotten and born of God, is to be made
his children,ihe seed of Christ, and the heirs of glory.
K then to be the children of God, the seed of Christ,
and the heirs of glory, implies anything more than an
outivard character and condition, — if all this implies
4
38 TOTAL DEPRAVITY.
real holiness, to be horn again implies the same.
Pray are none the children of God, the seed of Christ,
and the heirs of glory, in a higher sense than as
members of the visible church ? If they are, is that
higher sense anywhere expressed in the Bible ? If it
is, in ivhat terms, unless in those now under consid-
eration ? But if in the true and proper meaning of
these terms the higher sense is contained, then when
they are applied to the visible church they are applied
to it as visibly possessing this character. Thus we
every day call a visible church a collection of ChriS'
tians, without meaning to say that the whole Chris-
tian character is an outside thing. But in whatever
sense men are the childi'en of God, the seed of Christ,
and the heirs of glory, whether visibly or really, in
the same sense and no other are they begotten and
born of God. But to limit the meaning of the new
birth to a relation to the visible chm'ch, is to say that
men are really nnd in the highest sense born of God
when they only visibly become his children and heirs.
Let us now descend to a more particular examina-
tion of the meaning of these terms, begotten and born
of God, children of God, and seed of Christ.
Begotten and born of God. These terms denote a
change absolutely necessary to salvation ; and that is
more than any of us would be willing to say of a
union with the visible church. " Verily, verily I say
unto thee. Except a man be born again, he cannot see
the kingdom of God." They denote such a change
as took place in Paul, not when he was baptized, but
when he feU on the plains of Damascus : " Last of all
TOTAL DEPRAVITY. 39
he was seen of me also, as of one born out of due
time," They denote a change which to Nicodemus
appeared, after Christ himself had explained it, alto-
gether mysterious^ — a change wrought by the Spirit
of God^ by operations which can no more be seen or
calculated on or accounted for than the motions of
the wind. " Verily, verily I say unto thee, Except a
man be born of water and of the Spirit, he cannot
enter into the Idngdom of God. — The wind bloweth
wrhere it listeth, and thou hearest the sound thereof,
but canst not tell whence it cometh and whither it
goeth ; so is every one that is born of the Spirits*
(John iii. 3 — 9 ; James i. 18.) " Of his own will be-
gat he us." " Which were born, not of blood, nor of
the will of the flesh, nor of the ivillof man, [certainly,
then, not merely by entering the church,] but of God.^^
The terms import the production of that faith which
accepts Christ and triumphs over the world: "As many
as received him to them gave he power to become
the sons of God, even to them that believe on his
name ; which were born — of God." (John i. 12, 13.)
" Whosoever believeth [truly] that Jesus is the Christ
is born of God. — Whosoever is born of God over-
cometh the world, and this is the victory that over-
cometh the world, even oiu* faith. — Who is he that
over cometh the icorld, but he that believeth that Jesus
is the Son of God ? The terms import the produc-
tion of that love which is "the fulfilling of the law,"
and that knowledge of God which is " eternal life."
" Every one that loveth is born of God and knoiveth
GodP The terms import a deliverance from sin and
40 TOTAL DEPRAVITY.
the production of real holiness : " Whoever is bo?'n
of God doth not commit sin, for his seed remaineth
in him, and he cannot sin because he is born of
Gody " We know that whosoever is born of God
sinneth not; but he that is born of God keepeth
himself and that wicked one toucheth him noty (1
John iii. 9, 10 ; iv. 7 ; v. 1 — 18.) " Ye have purified
your souls in obeying the truth through the Spirit unto
unfeigned love of the brethren — being born again.
— Wherefore — as neio born babes desire the sincere
milk of the word. — Ye also as living stones are
built up a spiritual house, a holy priesthood, to ofier
up spiritual sacrifices acceptable to God by Jesus
Christ. Unto you therefore which believe he is
precious. Ye are a chosen generation, a royal priest-
hood, a holy nation." Of course these terms import
the restoration of the divine image : " If ye know
that he is righteous, ye know that every one that
doth righteousness is born of him.^'' " Every one
that loveth him that begat, loveth him also that is
begotten of him," on account of the resemblance.
Finally, these terms import an unfailing title to ever-
lasting glory : " He saved us with the washing of
regeneration and renewing of the Holy Ghost, —
that being justified by his grace we should be made
heirs according to the hope of eternal life." " Elect
according to the foreknowledge of God the Father,
— who hath begotten us again — to an inheritance^
reserved in heaven for you icho are kept by the power
of God through faith unto salvation.'*^ (Titus iii. 5,
7 ; 1 Pet. i. 2—5, 23 ; 1 John ii. 29.)
TOTAL DEPRAVITY. 41
That all these ideas are really contained in the
terms begotten and born of God^ is still more appa-
rent from the description given of
The children of God. These are they who bear
the image of God, (a leading idea suggested by the
figure,) — the image of God upon their hearts as
well as lives. " Love your enemies, bless them that
curse you, do good to them that hate you, and pray for
them which despitefully use you and persecute you ;
that ye may be the cJiildren of your Father ivhich
is in heaven^ for he maketh his sun to rise on the
evil and the good, and sendeth rain on the just and
on the unjust." (Mat. v. 44, 45 ; Luke vi. 35, 36.)
" Be ye theicef ore followers of God as dear childreny
Of course the children of God are holy, (in some
measure,) as he is holy : " Whosoever is born of
God doth not commit sin. — In this the children of
God are manifest, and the children of the devil."
" The good seed are the children of the kingdom, but
the tares, [false professors,] are the children of the
wicked o/ie." (Mat. xii. 38.) " As obedient children,
not fashioning yourselves according to the former
xusts ; — but as he is holy so be ye holy." " Accord-
ing as he hath chosen us — before the foundation of
the world, that we should be holy and ivithout blame
before him in love, having predestinated us unto
the adoption of children.^^ The children of God
possess the filial temper, and are led by his Spirit
which ivitnesses to their adoption : " As many as are
led by the Spirit of God they are the Sons of God.
(Rom. viii. 14 — 17, 21, 23; ix. 8.) For ye have
. 4*
42 TOTAL DEPRAVITY.
not received the spirit of bondage again to fear, but
ye have received the spirit of adoption ivhereby we
cry, Abba Father ! The Spirit itself beareth ivitness
with our spirit that we are the children of GodP
"Because ye are sons God hath sent forth the Spirit
of his Son into your hearts, crying, Abba Father.^^
The children of God are constituted such by faith in
Christ: " As many as received him, to them gave
he power to become the S07ts of God, even to them
that believe on his name." " Ye are all the children
of God by faith in Christ Jesiis^ The children of
God are redeemed, forgiven, accepted : " Having
predestinated us unto the adoption of children, — to
the praise of the glory of his grace, wherein he hath
made us accepted in the Beloved ; in whom we have
redemption through his blood, the forgiveness of
sins^ Of course the children of God are the objects
of his tenderest love : " Whom the Lord loveth he
chasteneth, and scourgeth every son whom he re-
ceiveth. If ye endure chastening, God dealeth with
you as with sons.-^ The children of God are entitled
to all the promises : — " The children of the flesh,
these are not the children of God, but the children
of the promise are counted for the seed." " Now we,
brethren, as Isaac was, are the children of the prom-
ise. " To Abraham and his Seed were the promises
madt\ — Ye are all the children of God by faith in
Christ Jesus : — and if ye be Christ's, then are ye
Abraham's seed and heirs according to the promise.
(Gal. iii. 7—29.) Finally, the chikben of God will
iftherit eternal glory, and will bear this name when
TOTAL DEPRAVITY. 43
all visible churches are no more : " If children then
heirs, heirs of God and joint heirs ivith Christ^ " If
a son then an heir of God through Christ." " In the
resurrection — they are equal unto the angels and
are the children of God, being the children of the
resurrection." " The creature itself also shall be
delivered from the bondage of corruption into the
glorious liberty of the childreyi of God^^ Indeed, as
Christians will then enter into the fuU possession of
their inheritance, this investiture, which is regarded
as the consummation of their sonship, is called by
way of eminence their adoption : " We ourselves
groan within ourselves, waiting for the adoption, to
wit, the rede7nption of our body^ (Eph. i. 4 — 7 ; v.
1 ; Heb. xii. 6, 7 ; 1 Pet. i. 14, 15 ; 1 John iii. 9, 10.)
Such is the account given us of the children of
God; and a similar description is given of
The seed of Christ. This appellation distinguishes
a class of men who were promised to Christ as the
fruit of " the travail of his soul," and are called " the
holy seed," " a seed that serve him," " the seed which
the Lord hath blessed," an " elect" seed born to possess
the inheritance, a seed which shall be established for-
ever, and though chastened, never forsaken on ac-
count of their sins. Being the seed of him in whom
centred all the promises made to Abraham, they
inherit a sure title to all covenant blessing's : " It is
of faith that it might be of grace, to the end the
promise might be sure to all the seed." " They are not
all Israel which are of Israel ; [x\^ot all seed who
BELONG TO THE VISIBLE CHURCH;] — that is, they
44 TOTAL DEPRAVITY.
which are the children of the flesh, these are not
the children of God, but the children of the promise
are counted for the seed.''^ (Ps. xxii. 80 and Lxxxix.
4, 29 — 37 ; Isa. vi..l3 and liii. 10, 11 and Ixv. 9 ;
Rom. iv. 16 and ix. 6, 8 ; Gal. iii. 16, 29.)
After the Scriptures have spoken in this sort, is it
not worse than trifling to say that new creature^ be^
gotten of God, new-born, children of God, seed of Christ,
express nothing more than a relation to the visible
church ? That these terms, like all others descriptive
of holy character, are applied to visible churches,
is not denied ; but it is on the presumption that they
are what they profess to be. Is it not the strangest
fancy that ever was conceived, that because such
terTns are applied to visible churches, they express no
more than an outivard character and condition ? Be-
cause you call members of the visible church Chris-
tians, is it to be inferred that men are real Christians
icithout a holy heart ?
Thus it appears that the new creation or new birth
implies the production of real holiness of heart, or
spiritual life. If then the terms have any significancy,
they import the beginning' of that life. If so, there
was no holiness before. And this conclusion, drawn
from the plain meaning of the terms, is confirmed by
the tenor of the numerous texts which have been
cited.
Argument III. The Scriptures, in a variety
of forms, plainly assert the doctrine of total de-
pravity.
1. The manner in which they speak of man, the
TOTAL DEPRAVITY. 45
sons of 7nen, and the world, is as if these terms stood
for nothing but sinners, — as if nothing but sin was
inherent in human nature : " The way of man is fro-
ward and strange." " How much more abominable
and filthy is 7)ian, which drinketh iniquity like water."
" Do ye judge uprightly, O ye sons of men ? yea, in
heart you work wickedness ; you weigh the violence
of your hands in the earth." " My soul is among lions,
and I lie even among them that are set on fire, even
THE SONS OF MEN, whosc tectli are spears and arrows,
and their tongue a sharp sword." (Pro v. xxi. 8 ; Job
XV. 16 ; Ps. Ivii. 4 ; Iviii. 1, 2.) A direct opposition
is everywhere set up between God and ma/z, God and
the icorld, Christ and the world : " Get thee behind
me, Satan ; for thou savorest not the things that be
of Godj but the things that be of me/^." (Mark viii. 33.)
" We have received, not the spkit of the world, but
the Spkit which is of God:' (1 Cor. ii. .12.) " We
know that we are of God, and the wliole world lieth in
toickednessP (1 John v. 19.) " I have given them thy
word, and the world hath hated them, because they
are not of the ivorld, even as I am not of the ivorldP
" If the world hate you, ye know that it hated me
before it hated you. If ye were of the world, the world
would love his own ; but because you are not of the
vjorld, but I have chosen you out of the world, there-
fore the icorld hateth you." (John xv. 18, 19 ; xvii.
14, 15.) Hence the epithets worldly and earthly are
used to express qualities altogether wicked : " Un-
godliness and worldly lusts." " This wisdom de-
46 TOTAL DEPRAVITY.
scendeth not from above, but is earthly^ sensual,
devilish." (Titus ii. 12; James iii. 15.)
2. The promises of the Gospel are made to the least
degree of holiness^ and the threatenings of death are
denounced against nothing less than an utter ivant of
holiness.
Such is the tenor of the promises. " Whosoever
shall give to drink unto one of these little ones a cup
of cold ivater only., in the name of a disciple, verily I
say unto you, he shall in no wise lose his reward."
"All things work together for good to them that love
GodJ'' in the least degree. " He that loveth me., \at a//,]
shall be loved of my Father, and I will love him."
" Repent and be baptised, every one of you, in the
name of Jesus Christ, for the remission of sins, [no
particular degree of repentance is specified,] and ye
shall receive the gift of the Holy Ghost." " He that
believeth.) [ever so feebly^] shall be saved."
Such, also, is the tenor of the threatenings. " Fol-
low— holiness, icithont ivhich [that is, if it is entirely
wanting] no man shall see the Lord." " If any man
love NOT the Lord Jesus Christ, let him be anathema
maranatha." " Except ye repent^ [in some degree^] ye
shall all likewise perish." " He that belie veth not,
shall be damned." *
* Matt. X. 42 ; Mark xvl. 16 ; Luke xiii. 3 ; John xlv. 21;
Acts ii. 38 ; Rom. viii. 28 ; 1 Cor. xvi. 22 ; Heb. xii. 14. If it
be said that the terms which express the conditions of these
promises and denunciations are all descriptive of general char-
acter, (like the texts referred to in the Third Lecture,) the au-
TOTAL DEPRAVITY. 47
None, therefore, but those who are freed from the
threatenings of death and have a title to the promises
of life, possess a particle of holiness.
Before I proceed fm-ther, allow me to remind you
of one fact, with which you cannot be unacquainted.
The Scriptures divide mankind into two classes, —
the good and the bad, the righteous and the wicked,
thor concedes that they may be so understood without giving
a wrong view of the promises and threatenings ; because men
who love, repent, or believe, in the least degree, do the same ha-
bitually. But while some passages almost expressly speak of gen-
eral character, and are evidently confined to that view, (as those
cited In the Third Lecture,) many of the promises and threaten-
ings are so constructed as plainly to imply that those who are not
entitled to the one but are exposed to the other, are entirely des-
titute of holiness. Indeed by a union of indejiniteness (which by
omitting the notice of degrees suggests the idea of general char-
acter) with expUcitness^ (by which the utter destitution of the
wicked is sufficiently expressed,) they seem to have been con-
structed on purpose to hold out this precise proposition, that they
who are 7iot holy in their general character possessed no holiness at all.
The general and sweeping tenor, for instance, of the promises and
threatenings above quoted, in which no degrees of holiness are
marked, but a distinct line of separation is drawn between those
who love and those who love " not" — those who repent and those
who repent " not" — those who believe and those who believe " not"
— those who possess and those who are " without holiness," evi-
dently implies that they whose general character is not marked
with love, repentance, and faith, are utterly destitute of these and
every other holy principle. — And If this Is allowed to be their
language, they only assert what the great body of Scripture abun-
dantly confirms.
48 TOTAL DEPRAVITY.
natural men and spiritual men, believers and unbe-
lievers, those who are in Christ and those who are out,
the justified and the condemned, the heirs of heaven
and the heirs of hell. There is not a third class.
With this fact before me, I remark :
3. A number of the most 'simple and essential
properties of a holy nature are particularly specified,
and are declared not to belong to the class denomi-
nated wicked. This class possess no love to God or
Christ. The proof of this I shall reserve for the next
lecture. This class have no desire after God : " The
wicked — say unto God, depart from us, for we de-
sire not the knowledge of thy ways." They have no
desire after Christ: he is, to them, " as a root out of a
diy ground ; he hath no form nor comeliness, and
when [they] — see him, there is no beauty that [they]
should desire him." They do not seek God : " The
wicked, through the pride of his countenance, ivill
not seek after God.^^ If there should be any doubt
who are meant by the wicked that do not seek God,
the Psalmist will resolve it at once : — " The Lord
looked down from heaven upon the children of men
to see if there were any that did — seek God. They
are all gone aside ;" " there is none that seeketh after
God."*^ This class do not fear God, though " the
fear of the Lord is the beginning of loisdom ;" " The
transgi-ession of the wicked saith within my heart,
that there is no fear of God before their eyes." And
to show infallibly that by the wicked, in this and other
similar passages, are meant the whole race of natu-
ral men, the apostle in the 3d chapter of Romans
TOTAL DEPRAVITY. 49
quotes these very words, and other things alleged
against the ivicked in the Old Testament, as asserted
of all natural men, and intended to prove that " both
Jews and Gentiles — are all under sin,'^ (that " every
mouth may be stopped, and all the world may be-
come guilty before God,") and that " by the deeds
of the law — no flesh [can] be justified." This class
do not knoiu God : " O, righteous Father, the world
hath 7iot known theeP " These things will they [the
world] do unto you for my name's sake because they
know not him that sent meP This class are ichoUy un-
acquainted with the way of life : " The way of peace
have they not knoiun : Hence in allusion to the con-
version of sinners it is said, " I will bring the blind
by a way that they knoio not ; I will lead them in
paths that they have not knoivn.^^ This class have no
discernment^ or understandings or right knowledge of
divine tilings : " We speak — not the wisdom of this
worlds — but the wisdom of God in a mystery, —
which none of the princes of this world knew ; — as
it is \™tten. Eye hath not seen, nor ear heard, nei-
ther have entered into the heart of man^ the things
which God hath prepared for them that love him ;
but God hath revealed them unto us by his Spirit. —
For what man knoweth the things of a man^ save the
s'pirit of man which is in him ? Even so, the things
of God knoweth no man, but the Spirit of 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 spiritually dis-
cernedy " My people is foolish, they have not known
5
56 TOTAL DEPRAVITY.
mc; they are sottish children, they have none 'under-
standinsry " The Lord looked down from heaven
upon the children of men, to see if there were any
that did understand. They are all gone aside."
" There is none that under standeth.''^ Hence all spir-
itual understanding is represented as coming from
God : " The Son of God is come, and hath given us
an understandings that we may know him that is true."
" We — do not cease to pray for you — that ye might
be filled with the knowledge of his loill in all wisdom
and spiritual understanding.''^ This class have none
of that love to their neighbor which is required in the
divine law : " Beloved, let us love one another, for
love is of God, and every 07ie that loveth is born of
God and knoiveth God.^^ This class have no true
hatred of sin : " The fear of the Lord is to hate evilf^
but they have " no fear of God before their eyes."
However the body of sin may change its form, and
some of its members be retrenched, they are in no de-
gree delivered from its dominion: " To depart from
evil is understanding.^^ (Job xvii. 4 and xxi. 7, 14 ;
xxviii. 28 ; Ps. x. 4 and xiv. 2, 3 and xxxvi. 1 and cxi.
10 ; Prov. i. 7 and viii. 13 and ix. 10 ; Isa. xlii. 16
and liii. 2 ; Jer. iv. 22 ; John xv. 21 and xvii. 25 ;
Rom. iii. 9—20. 1 Cor. ii. 6—14 ; Col. i. 9 ; 1 John
iv. 7 and v. 20.)
4. All natural men are the eneviies of God and his
Son. This decisive proof of total depravity will be
reserved for the following lecture.
5. That natural men possess no holy principle is
evident from this, that all their actions, so far as they
TOTAL DEPRAVITY. 51
partake of a moral nature, are wicked. Their "ways
are ahvays grievous." They " have only done evil —
from their youth." They " have only provoked me
to anger with the work of their hands." The very
" plowing of the wicked is sin." Even their " sacri-
fice— is an abomination to the Lord." " So then
they that are in the flesh, [in their natural Uate^] cm-
not please Grod : " or what amounts to the same
thing, " without faith it is impossible to please him."
(Ps. X. 4 ; Prov. xv. 8 and xxi. 4 ; Jer. xxxii. 30 ; Rom.
viii. 8 ; Heb. xi. 6.)
6. The doctrine is supported by dii-eet and posi-
tive declarations. " God saw that the wickedness of
man was great in the earth and that every imagina-
tion of the thoughts of his heart was only evil con-
tinually.^^ " The heart of the the sons of men is full
of evil, and madness is in their heart while they live,
and after that they go to the dead" " Because sen-
tence against an evil work is not executed speedily,
therefore the heart of the so7is of men is fully set in
them to do evil.'' " The heart is deceitful above all
things and desperately wicked ; who can know it?'*
Whose heart ? The heart, — in the most universal
form. " The whole head is sick and the whole heart
faint : fro77i the sole of the foot even unto the head there
is no soundness in it, but wounds and bruises and pu-
trefying sores." (Gen. vi. 5 ; Ecc. viii. 11 ; ix. 3 ; Isa.
i. 5, 6 ; Jer. xvii. 9.) " Unto them that are defiled
and unbelieving is nothing pure, but even their mind
and conscience is defiled ; — being abominable and
disobedient and unto every good work reprobate."
02 TOTAL DEPRAVITY.
*' That which is born of the flesh, [by natural gen-
eration,] is flesh,''^ — is ^lotldng hut flesh; because
all that is spirit, or that stands in opposition to flesh,
is produced by a second birth : " That which is born
of the flesh is flesh, and that which is born of the
Spirit is spirit." (.John iii. 6.) By flesh is unques-
tionably meant the old nature with which we were
born. What then is the character of the flesh ?
Let an apostle answer : " I know that in me, that is
in my flesh, dwelleth no good thing." (Rom. vii.
18.) Will you hear him further ? " The flesh lust-
eth against the spirit, and the spirit against the flesh,
and these are contrary the one to the other. Now
the works of the flesh are — these : adultery, forni-
cation, Lincleanness, lasciviousness, idolatry, witch-
craft, hatred, variance, emulations, wrath, strife, se-
ditions, heresies, envyings, murders, drunkenness, rev-
ellings, and such like. -^ But the fruit of the Spnit
is love, joy, peace. — And they that are Christ's have
crucified the flesh with the affections and lusts."
Hear him yet further : " They that are after the
flesh do mind the things of the flesh, but they that
are after the Spirit, the things of the Spirit ; for to
be carnally [fleshly] minded is death, but to be
spiritually minded is life and peace ; because the
carnal [fleshly] mind is enmity against God, for it is
not subject to the law of God neither indeed can be.
So then they that are in the flesh, [in their natural
state,] cannot please God. But ye are not in the
fliesh but in the Spirit, if so he that the Spirit of God
dwell in you:' (Rom. viii, 5^9 ; Gal. v. 17—24.)
. TOTAL DEPRAVITY. 53
To this mass of proof may be added, what per-
haps is the most decisive of all, that mankind by
natm-e are " dead in trespasses and sins : " You
being dead in your sins and the uncircumcision of
your flesh, hath he quickened." " You hath he
quickened who were dead in trespasses and sins.''
K you say these were heathen, let us then go to the
Jews : " God who is rich in mercy, for his great
love wherewith he loved ws, even when we were dead
in sins, hath quickened us." (Eph. ii. 4, 5 ; Col. ii.
13.) " Jesus said unto him. Follow me and let the
dead bury their dead." " The hour is coming, and
now is, when the dead shall hear the voice of the Son
of God and they that hear shall live." If you say
these were Jews, let us go then within the pale of
the Christian Church : " Honor widows that are
widows indeed ; — but she that liveth in pleasure is
dead while she liveth." " These are spots in your
feasts of charity ; — trees whose fruit withereth, —
twice dead, plucked up by the roots." " I know thy
works, that thou hast a name that thou livest and
art dead:' (Titus i. 15, 16 ; 1 Pet. iv. 6 ; Jude 12 ;
Rev. iii. 1.)
The dismal picture which the apostle draws in the
third chapter of Romans, by composing into one
form the different features of the " wicked " which
had been traced in the Old Testament; and his
declaration that the features were originally in-
tended for the whole human family, authorizing thus
the universal application of the term wicked as it
stands connected with these delineations, are suf-
&i TOTAL DEPRAVITY.
ficient ill themselves to settle this question. Pray
read that description, (and add to it the dreadful
account of the whole heathen world in the first
chapter ;) and after being thus taught to apply to
all natural men the allegations of the Old Testa-
ment against " the ivicked^^^ read the descriptions
of the wicked contained in the 21st chapter of Job,
the 10th, 14th, 36th, 50th and 73d Psalms, and, to
mention no more, the 59th chapter of Isaiah.
Argument IV. The representations in the Psalms
and chapters above referred to are abundantly con-
firmed by the history of the world.
But a few ages had elapsed after the fall of man
before ^' the earth was filled with violence," and the
whole world, with the exception of a single family,
must be swept away with a flood. As soon as men
began to multiply again on the earth, the whole
race, except one family preserved by a succession of
miracles, apostatized to idols. " Professing them-
selves to be wise they became fools, and changed
the glory of the incorruptible God into an image
made like to corruptible man, and to birds, and four-
footed beasts, and creeping things. For this cause
God gave them up unto vile affections," to wallow
in the most unnatural and brutal lusts. " As they
did not like to retain God in their Jmotvledf/e, God gave
them over to a reprobate mind; — being filled with
all unrighteousness, fornication, wickedness, covet-
ousness, maliciousness ; fidl of envy, murder, debate,
deceit, malignity ; whisperers, backbiters, haters of
Godj despiteful, proud, boasters, inventers of evil
TOTAL DEPRAVITY. 55
things, disobedient to parents, without understand-
ing, covenant-breakers, without natural affection, im-
placable, unmerciful," " murderers of fathers, and
murderers of mothers." (Rom. i. 22 — 32 ; 1 Tim. i.
9, 10.) Only collect the crimes committed in the
Assyrian and Persian courts, including the frequent
murder of the nearest relations to open a way to
the throne, and without looking further this whole
catalogue of charges stands supported. Sodom was
but a specimen of the heathen world.
And if you turn from this wilderness to the vine-
yard, on which all the culture of heaven was be-
stowed, you see little else than the grapes of Sodom
and clusters of GomoiTah. (Deut. xxxii. 32, 33 ;
Isai. V. 1 — 7.) Under the glories of the burning
mount, while the voice of God was still sounding
in their ears, they constructed a molten calf and
stupidly cried, " These be thy gods, O Israel, which
brought thee up out of the land of Egypt." (Exod.
xxxii. 1 — 6.)' Their unbelief and rebellion never
ceased. From generation to generation their lust
after other gods could scarcely be restrained by all
the miracles wrought before their eyes, — by all the
fervid expostulations of anxious prophets. Those
prophets they slew, and at length filled up the
measure of their iniquity by the murder of the Son
of God.
And what has the Christian world exhibited?
Must I retrace that apostasy which gave one half
of the Church into the hands of the Saracens and
Turks ? Must I measm*e over those scenes of pride
56 TOTAL DEPRAVITY.
and pollution which laid the other half at the feet
of the man of sin ? Must I revisit the faggots of
the martyrs, and wade through the seas of blood
which have been shed by hands bearing the cross ?
Look where you will, the deep depravity of man on
every side appears. The history of the world is a
history of crimes. The earth has been from the be-
ginning a great Aceldama, a shambles of blood.
And lest it should be thought that Christianity and
science and modern refinement have tamed the nat-
ural heart, the most polished nation on earth, in the cen-
tre of the Christian world, has been selected to take
the lead in that scene of atheism and violence re-
served for the latter day, — reserved to make a full
development of the human character, that the mil-
lennium might be introduced without a remaining
doubt on earth of the total depravity of man.
This horrid scene in the centre of the Christian
church, was foretold by astonished prophets. " This
know, — that in the last days perilous times shall
come. For men shall be lovers of their ownselves,
covetous, boasters, proud, blasphemers, disobedient
to parents, unthankful, unholy, without natural af-
fection, truce breakers, false accusers, incontinent,
fierce, dcspisers of those that are good, traitors,
heady, high-minded, lovers of pleasure more than
lovers of God, having the form of godliness but de-
nying the power thereof : from such turn away." (2
Tim. iii. 1 — 9. " And there fell upon men a great
hail out of heaven, every stone about the weight of
a talent ; and men blasphemed God because of the
TOTAL DEPRAVITY. 57
plague of the hail, for the plague thereof was exceed-
ing great." (Rev. xvi. 21.)
Such is the history of man, — of man under every
form of society, pagan, Jewish, and Christian. And
it furnishes a fair illustration of what selfishness will
do in spite of all the affections of nature, when divine
restraints are taken off and sufficient temptations
occur. It may then be regarded as the history of
every man left to liimself. For " as in water face
answereth to face, so the heart of man to man." The
conduct of those wretches who are recorded as
prodigies of iniquity, is only an exemplification of
selfishness and a specimen of what every man would
do if left of God. All doubt on this subject will be
removed as soon as the wicked enter the eternal
world and begin to exercise the rage of the damned.
Hence in the descriptions of man which are drawn
by the Holy Ghost, crimes, that have not been acted
out by all, but by a part as a sample of the rest, are
set down among the characteristics of the whole
human family. (Rom. iii. 9 — 20.)
But men will be slow to believe all this, because
they are ignorant of themselves. No man knows
what is in his heart further than he is tried ; because
no man knows what selfishness, restrained only by
nature, is capable of doing. Hazael could say,
" Is thy servant a dog that he should do this great
thing ? " and yet he did it. (2 Kings viii. 13.) The
Jews who crucified the Saviour of the world,
tiiought that if they had lived in the days of their
fathers they should not have slain the prophets.
58 TOTAL DEPRAVITY.
(Mat. xxiii. 30.) And if any of you are dreaming
that, left to yourselves, you should not go the length
of those whose history you have reviewed, let that
dream end at this spot, — " The heart is deceitful
above all things and desperately wicked ; who can
know it f "
LECTURE III.
NATURAL AFFECTIONS NOT HOLINESS.
HEBREWS XII. 14.
FOLLOW PEACE WITH ALL MEN, AND HOLINESS, WITHOUT
WHICH NO MAN SHALL SEE THE LORD.
Salvation depends very much on possessing a
correct view of our native ruin and need of a Saviour.
For want of this, many disdainfully reject the offers
of grace, and undertake to recommend themselves
to God in a way more gratifying to human pride.
None will apply to the physician tiU they feel that
they are sick.
The most holy and devout portion of the Christian
church have always held, with the fathers of New-
England, that mankind by nature are totally de-
praved ; by which they have meant, not that they
are as bad as they can be, — not that they are all
equally wicked, — not that the form of their actions
is always wrong, — not that they are wholly destitute
of love to men^ — of all moral sense, — of all regard
for the natural fitness there is in virtue, — of aU dis-
60 NATURAL AFFECTIONS
gust at the natural unfitness there is in vice ; but
merely this, that they are utterly destitute of holiness.
And this our text evidently implies. It virtually de-
clares that none shall be debarred from seeing the
Lord but they who are "without holiness;" which is
to say that all who are not entitled to heaven are
destitute of that principle, — that all who, in Scripture,
are called sinners in distinction from saints, children
of wrath in distinction from children of God, natural
men in distinction from spiritual men, the world in
distinction from the church, are " without holiness."
There are, however, in natural men, certain sem-
blances of holiness, which have been often alleged in
opposition to this doctrine. Natural men are suscep-
tible of gratitude and patriotism ; of the domestic
affections, such as subsist between parents and chil-
dren, husbands and wives, brothers and sisters; of
humanity, including both compassion and general
good wishes for the happiness of others ; of a sweet
disposition, enlarging their humanity, and producing
gentleness, patience, forgiveness, kindness, and benefi-
cence. They are susceptible of a sense of honor, re-
volting from meanness and pollution ; of taste, that
delights in beautiful proportions in all visible objects
and relations ; of conscience, or the moral sense, which*
approves of justice and virtue and disapproves of vice,
and, when sufficiently enlightened, justifies the whole
law of God, and religion generally, and good men,
and condemns the opposite of all these. Under the
influence of these principles, fortified by education
and habit, aided by hopes and fears, by respect for
NOT HOLINESS. 61
human opinions and laws, by regard for good order,
(especially as being necessary for their own secu-
rity,) by the general good nature which prosperity
imparts even to selfish minds, and by numberless
associations of ideas, multitudes of natural men lead
amiable and moral lives. But after all, they are utterly
destitute of that " holiness, without which no man
shall see the Lord." To put this matter beyond a
doubt, let us,
I. Inquire what holiness is.
II. Compare the world with this standard.
III. By this standard test the natural principles
which have been mentioned.
I. What is holiness ? Avoiding all points liable
to dispute, I will give such an answer to the ques-
tion as I think no man will be disposed to contradict.
I will put the answer in two forms, and you may
take your choice. Holiness consists in conformity to
the moral character of God. The other answer is, Ho-
liness consists in obedience to his commands. I will
illustrate the principle in both forms.
1. Holiness consists in conformity to the moral
character of God. If a doubt could rest on this point,
the whole Bible would join to remove it. In the im-
age of God, man was originally made ; and that
image is reinstamped on his soul in sanctification.
" We all, with open face beholding, as in a glass,
the glory of the Lord, are changed into the same im-
age, from glory to glory." Holiness in creatures is
the same, in kind, as holiness in God: "Be ye holy,
for I am holy." Hence Christians are said to be
6
62 NATURAL AFFECTIONS
"partakers of his holiness," and "partakers of the
divine nature." (Gen. i. 26, 27 ; 2 Cor. iii. 18 ; Ileb.
xii. 10 ; 1 Pet. i. 16 ; 2 Pet. i. 4.)
Holiness in creatures consists, then, in loving the
same things that God loves, in hating the same things
that he hates, in desiring the same things that he de-
sires, in having the same supreme end, in rejoicing
in the same things in which he rejoices ; in short, in
possessing his temper and acting it out in correspond-
ing conduct. Let us expand these ideas. Holiness
consists
In loving the same things that God loves ; in loving,
therefore, being in general; (such an affection exists
in God, for "God is love ;") in loving all his perfec-
tions^ in which he himself delights ; in loving the pre-
cepts and penalties of that law which is a transcript
of his nature ; in loving his providential government^
which he approves; in delighting in his 2/;z7/, which is
necessarily agreeable to himself ; in loving his Son^
his beloved Son, in whom he is well pleased ; in lov-
ing the whole plan of salvation^ which he regards
with infinite affection ; in loving his ivord, with all
its doctrines, which are dear to him ; in loving his
church and all good men, whom he has graven upon
his heart.
In hating the same things that God hates ; in hating
sin therefore, and the characters of ivicked men, and
the manners of an ungodly loorld.
In desiring the same things that God desires: in de-
siring, therefore, his glory, the enlargement and con-
summation of his church, the universal reign of hoH-
NOT HOLINESS. 63
nesSj the universal belief of God-exalting and soul-
debasing truths, and the fulfilment of all the designs
of infinite love.
In having- the same supreme end that God has ; in mak-
ing his glory, therefore, the grand object of pursuit
In rejoicing in the same things in which God rejoices;
in rejoicing, therefore, in his beings government, and
glory, in the honor put upon his laiv, in the certainty
that all his purposes will be accomplished, in the ever-
lasting glory of his church, and the eternal destruction
of his enemies.
In acting out this tanper in corresponding conduct, —
in precisely that conduct toward God, his Son, his
institutions, and our fellow men, which his word re-
quires.
Must not this, and nothing short of this, be the
holiness that will fit us to enjoy and commune with
God forever? Shall I now turn to the other answer?
But as the law of God is a transcript of his nature,
this answer must amount to the same thing.
2. Holiness consists in obeying God^s commands.
Can any man doubt this ? If the law of the universal
King is not the universal standard of right; if he has
left anything unforbidden which will injure the pros-
perity of his kingdom ; if he has tolerated, by silence,
any principle or act hostile to the interests of the uni-
verse, what will you say of his government? It were
blasphemy to suppose it. If the definition of sin is,
that it is '•''the transgression of the lawj^ (1 John iii.
4,) the definition of holiness must be, that it is obe-
dience to the law.
64 NATURAL AFFECTIOXS
But the law of God, if I may be allowed the ex-
pression, has both a body and a soul. It is not con-
fined, like human laws, to external things. The law
of the moral Governor, must strike chiefly, and in a
sense entirely, at the hearty the real seat of all moral
good and evil. Now if we could find a single prin-
ciple of the heart which in itself and its proper
fruits comprehends complete obedience to the law,
we should find holiness in its most simple and ele-
mentary form ; Well, that principle is found ; and it
is such a one as will perfectly assimilate us to the
moral character of God. It is love^ — and " God is
love." " Love is the fulfilling of the law." (Rom.
xiii. 10.) But ivhat love ? Let the prophet of the
world, the lawgiver himself, reply: " Thou shalt love
the Lord thy God with all thy heart, and with all thy
soul, and with all thy mind. This is the first and great
commandment. And the second is like unto it. Thou
shalt love thy nei^hhor as thyself. On these tivo com-
mandments hang all the law and the prophetsP "All
the law [in respect to man\ is fulfilled in one word,
even in this. Thou shalt love thy neighbor as thyself."
^' He that loveth another, hath fulfilled the law."
(Matt. xxii. 37—40; Rom. xiii. 8 ; Gal. v. 14.) And
as evangelical /ft////, the sum of Gospel duties, " work-
cth hjj love^l'' (Gal. v. 6.), love is the fulfilling of the
Gospel as well as the law, and comprehends all the
holiness of the Old Testament and the New. This is
that charity which so involves all moral excellence,
that all other things, without it, are declared to be
nothing : " Though I speak with the tongues of men
NOT HOLINESS. 65
and of angels, and have not charity, [love,] I am
become as sounding- brass or a tinkling cymbaL And
though I have the gift of prophecy, and under-
stand all mysteries and all knowledge, and though
I have all faith so that I could remove moun-
tains, and have not charity, I am nothing. And
though I bestow all my goods to feed the poor, and
though I give my body to be burned, [as a martyr^]
and have not charity, it profiteth me nothing.^^ (1 Cor.
xiii. 1—3.)
All holiness then consists in that love to God, to
Christ, and our neighbor, which stands opposed to
selfishness, and causes us, when it is perfect, to love
God with all our heart and our neighbor as ourselves.
But who is my neighbor ? Not my friend, not my re-
lation, not my Christian brother, not my countryman ;
but the Samaritan^ (as Christ himself explained it, —
Luke X. 29 — 37,) — one of another religion, of another
nation, reputed wicked, and my natural enemy ; one
that has nothing to recommend him but that he is a
man. In this is involved the spirit of all those pre-
cepts which require us to love our enemies^ to exer-
cise the most perfect good-will and kindness to the
evil and unthankful. The love then which is the
fulfilling of the law, is limited to no circle, no coun-
try, but reaches as far as man is found. It is restrict-
ed by no partialities, it stops at no character, no
friendships, no aversions, but centres on simple being.
It steps not at human bein >■, but goes forth to God,
who comprehends in himself infinitely the greatest
portion of existence. It fixes on him supremely, and
6*
66 NATURAL AFFECTIONS
loves him, when it is perfect, with all the heart and
soul and mind. And if angels, if the inhabitants of
all worlds, should come distinctly into view, what
should hinder it from fixing on them as it now does
on God and man ? Nor does it stop at intelligent be-
ing; it goes forth with entire good-will to the sensi-
tive creation, to all that are capable of pleasure or pain.
Surely in the love which is the fulfilling of the laWy
must be comprehended that benevolence which
causes " a righteous man " to regard " the life of his
heast^^'' since this is a part of moral goodness which
God has seen fit to approve. (Prov.xii. 10.) An affec-
tion thus going forth to being as such, without regard
to character, relation, proximity, or species, must have
for its object all existence capable of pleasure or pain.
It can find nothing to limit it to the inhabitants of
one world, except ignorance that others exist. In a
finite being it will, indeed, act most strongly towards
objects most in view ; but the same good- will that
can love an enemy and wish w^ell to a brute, would
for the same reason love millions of beings of other
worlds, as fast as they should come into view. This
is that general benevolence which makes men good
citizens of the universe. This is that law which was
fitted for a universal empire. You must possess do^
mestic affections to render you good members of a
family ; you must have the more extended principle
of patriotism to render you good members of the
state ; for the same reason you must possess univer-
sal benevolence to render you good subjects of a king-
dom which comprises all worlds as so many provinces
NOT HOLINESS. 67
of a vast empire. Nothing short of this is holiness.
Family regulations are necessary for the domestic
circle ; civil laws are necessary for the common-
wealth ; but this great law of love, which knows no
limit of time or place, is fitted to be the statute of a
kindom comprehending all worlds.
But though this affection fixes on general beings
as its primary object, it has a secoiidari/ object, and
that is holy love, including both the love of being- and
the love of holifiess. As it delights in the happiness
of general existence, it delights in that benevolence
which is friendly to general existence and which loves
this sacred temper in others. Like God himself, it
regards with complacency both the love of being and
the love of holiness.
May I not add, as a distinct idea, that this holy
affection delights in the measures on which the hap-
piness of general being depends, such as the law and
providential government of God and the Gospel of
Christ. It delights also in the truths which relate to
these measures, and in those which relate to the
character of God and the mode of his existence. —
But this is not a distinct idea. For to love divine
truths is not distinct from loving the objects which
the truths disclose. The only way in which we see
the objects, is in the truths which relate to them, and
all that we see, in truth, is the objects disclosed.
Hence the unavoidable inference, that the haters of
divine truth must be strangers to holiness.
But there is one attribute of holy love which I
wish to set more distinctly in your view. Whether
68 NATURAL AFFECTIONS
'this affection respect being or character, it will neces-
sarily regard God supremely. That benevolence which
wishes well to being, will value the happiness of God
more than that of all creatures, because he comprises
in himself infinitely the greatest portion of existence.
That charity which takes complacency in moral ex-
cellence, will love the character of God more than
that of all creatures, because he possesses infinitely
the greatest portion of benevolence. Where God,
therefore, is not supremely loved, there can be no ho-
liness. 'This will be more evident when it is consid-
ered that where he is not loved supremely^ he is not
loved at all* And certainly there can be no love of
general being that wholly disregards him who com-
prises in himself infinitely the greatest portion of
general being, nor any love of moral excellence that
wholly disregards him who contains infinitely the
greatest portion of moral excellence in himself The
man who, after God is clearly revealed, does not love
him, cannot possess a spark of true benevolence, nor
any delight in it. This will be still more evident
when it is considered that the man who does not love
God, is his enemy. There can be no indifference here.
You may be indifferent to a thousand things in which
you have no concern ; but your king, whose laws
interfere with every action of your lives and every
* The author docs not mean to approach the question, whether
in those hours when the Chrislian's love is not supreme, it is ex-
tinguished ; nor the question, whether love may exist in a dispO'
sition when it is not in exercise. lie only means to say, that they
Tfiho neoer love God supremely, never love him at all.
NOT HOLmESS. 69
motion of your hearts, — that great and dreadful
king who has you in his hands and is to make
you happy or miserable to eternity, — to him you
cannot be indiiferent. Him you must love or hate.
And now let common sense speak. Can there be a
particle of universal benevolence in those who hate
the being that comprehends in himself infinitely the
greatest portion of existence ? Can men possess a
particle of love for moral excellence, who hate the
being that contains in himself infinitely the greatest
portion of moral excellence, and even hate him for
that very reason ?
I will now show you how far some of the foregoing
views are supported by the word of God. That
teaches us, in the first place, that where God is not
loved supremely he is not loved at all. For, first, it
instructs us that all who love him in the least degree,
are accepted as Christians and heirs of salvation. All
the promises are made to those who possess the
smallest degi'ee of love. " Whosoever shall give you
a cup of water to drink in my name, because ye belong
to Christ, verily I say unto you he shall not lose his
reward." " Be merciful unto me as thou usest to do
unto those that love thy name,^^ — in the least degree.
*' We know that all things work together for good to
them that love God.'^ " Eye hath not seen nor ear
heard, neither 'have entered into the heart of man
the things which God hath prepared for them that
love him.^^ " The kingdom which he hath promised
.to them that love h.im.''^ " The crown of life which
he hath promised to them that love him.^^ (Ps. cxix.
70 NATURAL AFFECTIONS
132 ; Mark ix. 41 ; Rom. viii. 28 ; 1 Cor. ii. 9 ; Jas. i.
12 and ii. 5. For a vindication of this construction
of these texts, see Note to page 46.) Secondly, it
teaches us that all who are thus accepted as Chris-
tians and heirs of salvation love God supremely.
" He that loveth father or mother more than me is not
worthy of me, and he that loveth son or daughter
more than me is not worthy of me." " If any man
come to me and hate not his father and mother and
wife and children and brethren and sisters, yea and
his own life also, he cannot he my disciple. — Whoso-
ever he be of you that forsaketh not all that he hath,
he cannot he my disciple.^^ The great rival of God is
the world ; but Christians are represented as being
" dead'^ to the world, as not coveting the world, (for
" no — covetous man, who is an idolater, hath any in-
heritance in the kingdom of Christ,") and as even
" hating covetousness." " God forbid that I should
glory save in the cross of our Lord Jesus Christ, by
whom the world is crucified unto me and I unto the
worW^ " Whom have I in heaven hut thee? and
there is none upon earth that I desire hesides thee.^^ To
" mind earthly things," to serve " the creature more
than the Creator," to be " lovers of pleasures 7nore
than lovers of God," to " love the praise of men more
than the praise of God," are set down as incontesta-
ble marks of unrenewed nature. (Exod. xviii. 21 ;
Ps. Ixxiii. 25 ; Prov. xxviii. 16 ; Mat. x. 37 ; Luke
xiv. 26, 33 ; John xii. 43 ; Rom. i. 25 ; 1 Cor. vi. 10 ;
Gal. vi. 14 ; Eph. v. 5 ; Phil. iii. 19 ; Col. iii. 1—3 ;
2 Tim. iii. 4.) But both of the foregoing particu-
NOT HOLINESS. 71
lars are comprised in a single text : " If any man
love the world [supremeli/,] the love of the Father is
not in him.''^ (1 John ii. 15.)
Thus the Scriptures instruct us that where God is
not loved supremely he is not loved at all. But they
stop not here. They teach us that the man who does
not love God is his enemy. " He that is not ivith me
is against me, and he that gathereth not with me
scattereth abroad." In one of the ten command-
ments, intended for all ages and nations^ the whole
human race are divided into two classes, those who
love God and those who hate him. " I the Lord thy
God am a jealous God, visiting the iniquity of the
fathers upon the children unto the third and fourth
generation, of them that hate me, and showing mercy
unto thousands of them that love meP (Exod. xx.
5, 6 ; Mat. xii. 30.) We are then brought to the con-
clusion that they who do not love .God supremely are
his enemies. And this is asserted in express terms :
" No man can serve two masters ; for either he will
hate the one and love the other, or else he will hold
to the one and despise the other : ye cannot serve
God and mammon.''^ " The friendship of the world
is enmity with God : whosoever therefore will be a
friend of the world is the enemy of God.'''' Mat. vi.
24 ; James iv. 4.)
All who do not love God supremely are then his
enemies. But I go further. All are his enemies
whose hearts and lives are not governed by this affec-
tion as their ruling passion, so habitually as to form
72 NATURAL AFFECTIONS
their general character* What else can be understood
by the passages already quoted ? In these there is
a character ascribed to Christians, (including all who
love God at all,) and this character is, that they hate
their nearest relations and even life in comparison
with him ; that they do not " love the world, are not
friends of the world, do not " mind earthly things,"
are " dead" to the world, are not " covetous," are not
" idolaters," do not " serve mammon," do not serve
" the creature more than the Creator," are not " lovers
of pleasures more than lovers of God," do not " love
the praise of men more than the praise of God."
Whatever remaining sins they have, this is their
character, their only character, then certainly their
general character. And is it true after all, that " nine
* What is said in this and the next paragraph is not inconsist-
ent with the assertion repeatedly made, that the least degree of
love entitles one to all the promises. The harmony of these
thoughts will appear when it is considered, (1) that all who love
God in the least degree, nay all who are not unreservedly his
enemies^ love him supremely. If this point has not been sufficiently
established, the reader is requested to suspend his judgment till
he has perused the fourth lecture. (2) All who love God su-
premely are Christians in the highest sense of the word. This
will not be denied. (3) All who are truly Christians love God
habitually. The proof of this is to be exhibited in the remaining
part of this second head. Therefore, (4) all who love God in
the least degree love him habitually. In other words, the least
degree of love will certainly in all cases be habitual, — on suppo-
sition of the perseverance of the saints.
NOT HOLINESS. 73
hours out of ten " they are alive to the world, are
friends of the world, are covetous, are idolaters, are
servants of mammon, are lovers of pleasures more
than lovers of God, are enemies of God? Then this
is their general character^ and by these names they
ought to be called. Are they who are described as
serving God and not mammon, really serving mam-
mon and 7iot God "nine hours out of ten?" After
the Bible has declared that no covetous man shall
inherit the kingdom of Christ, shall they inherit who
remain covetous, "nine hours out of ten," to the day
of their death ? Is the good 7iaari of the Bible one
who " nine hours out of ten," differs in nothing from
the wicked ? Do those temples in which the Holy Ghost
" dwells,^^ contain, nine hours out of ten," nothing
but idols and enmity against God ? Christians are
said not to " commit sin," (1 John iii. 9,) to be " dead'
to sin," to be " freed from sin," (Rom. vi. 2, 7, 18, 22,)
which is explained to mean that they do not serve
sin. (Rom. vi. 12, 16, 20.) And after all do they
sin with the prevailing consent of their minds " nine
hours out of ten." They indeed have large remains
of indwelling corruption and often " do that which
[they] would not ;" but they are allowed to plead,
" It is no more /that do it but sin that dwelleth in
me," (Rom. vii. 20 ;) that is, It is no more I in my
general character.
It is very apparent that men are denominated in
Scripture according to their general character. For
example, when our Saviour says, " Whosoever shall
deni/ me before men, him will I also deny before my
7
74 NATUKAL AFFECTIONS
Father," (Mat. x. 33,) he must speak of general
character or Peter falls under this sentence. When
the apostle says, " Whosoever hateth Ids brother is a
murderer, and ye know that no murderer hath eternal
life abiding in him," (1 John iii. 15,) he must speak
of general character or David fell from grace, and
indeed all the saints daily fall. But David was not
a murderer, nor Peter a denier of Christ in the sense
of Scripture, because such was not their general
character. When it is said, " There is no condem-
nation to them — who walk not after the flesh but
after the Spirit : — if ye live after the flesh ye shall
die," (Rom. viii. 1, 13 ;) the reference must be to
general character or we must all exclaim, " who then
can be saved ? " By analogy then, the declaration
that " no covetous man, who is an idolater, hath any
inheritance in the kingdom of Christ," must import
that no Christian is covetous or idolatrous in his gen-
eral character. That is, no Christian habitually loves
" the creature more than the Creator."*
* To this conclusion the author has conceived himself driven
hj the word of God. Any question connected with the subject
■which is not decided by that arbiter, he dares not touch ; for in-
stance, whether the term love, as it b used in the Bible, includes
both tlie disposition and the exercise, like the root and stock of a
tree which go in to make one whole ; how great a part of the time
the Christian exercises direct love to God ; how far his exercises,
when God is not the immediaie object of attention, may still be
regarded as love to him. He will venture to say thus much.
Other affections may hourly rise in the Christian's heart ; other
passions may occasionally take possession of his mind { other ob-
NOT HOLINESS. 75
All then who are not the enemies of God, and of
course utterly destitute of holiness, are habitually-
governed by supreme love to him. Or to reverse
the proposition, all who are not habitually governed
by supreme love to God, are his enemies and utterly
destitute of holiness,
II. With this standard let us now compare the
world.
If all are destitute of holiness who do not love
God supremely^ who are not hahitually governed by
this affection, will any affirm that the mass of man-
kind possess a holy principle ? Instead of supreme
habitual love, I shall prove that they do not love
God at all, but are his enemies.
The mass of mankind do not love God at all. It
has already been proved that they who love God in
the least degree are heirs of all the promises and will
inherit eternal glory: of course all who are not en-
titled to heaven are utterly destitute of this affection-
jects may frequently engross his attention : his views may often
be obscured when his attention Is directed to God : through the
Insensible influence of selfish passions he may neglect to rouse
himself to discern the will of God, and by that means may omit
many self-denying duties which a realizing sense of divine au-
thority would have enforced : by the same means his attention
may be drawn away from the Interests of others and leave his
mind to sleep over a perishing world. But in almost all these
eeasons let God present himself before him and fix the attention
upon himself, and there Is found a temper to prefer him and his
interest to all other objects : there is found a heart which in the
trying hour would die for the name of Jesus.
76 NATURAL AFFECTIONS
III the last lecture I cited a number of texts which
asserted that natm'al iTien do not desire God, do not
seek God, do not fear God, do not knoiv God, and
have no desires after Christ. In addition to all this,
I am now to present you with several classes of
men who are expressly declared not to love God.
■ They who hate any of their fellow men, do not love
God : ''^ If a man say, I love God, and hafeth his
brother, he is a liar; for he that loveth not his brother
whom he hath seen, how can he love God, whom he hath
not seenf^ The reasoning in this passage proves
that there is no love to God without universal love
to man ; for if a single individual is excluded from
our good will, the reasoning lies full against us.
Again, they who ivithhold alms do not love God:
" Whoso hath this world's goods and seeth his
brother have need and shutteth up his bowels of
compassion from him, hoiv dtoelleth the love of God in
himf^^ Again, they who reject the Gosjjel do not
love God. It was on this account that om* Saviour
said to the Jews, " I know you that ye have not the
love of God in you^ " If God were your Father " ye
would love me, for I proceeded forth and came from
God ; neither came I of myself, but he sent me."
Again, they who disobey God do not love him : " He
that hath my commandments and keepeth them, he it
is that loveth me, — if a man love me he will keep my
words. — He that loveth me not keepeth not my sayings.
Ye are my friends if ye do tvhatsoever I command you.^^
Again, none of the wicked whom God will destroy have
any love to him : " The Lord preserveth all them that
NOT HOLINESS. 77
love him^ hut all the wicked will he destroy. '''* (Ps. cxlv.
20; John v. 42 and viii. 42 and xiv. 21, 23, 24 and xv.
14 ; 1 John iii. 17 and iv. 20.)
All then who either hate any of their fellow men,
(in other words, lack universal love to mankind,) or
withhold ajrms from the needy, or reject the Gospel,
or habitually disobey the divine commands, or are
of the class that will finally perish, or are not at
present heirs of salvation, are utterly destitute of
love to God. And pray, will not these classes in-
clude every natural man on earth ?
That natural men possess no love to God is further
evident from this, that the love of God is " the fruit
of the Spirit ; " " The love of God is shed abroad
in our hearts by the Holy Ghost which is given unto
us." (Rom. v. 5.) The same truth is further evi-
dent from the consideration that the unregenerate
do not love the image of God in his children. " We
know that we have passed from death unto life because
we love the brethren.^^ " Every one that loveth [the
brethren,] is born of God and knoweth God." (1
John iii. 14 and iv. 7.)
Thus it appears that the whole mass of natural
men are entirely destitute of love to God. Here 1
might rest my cause. But there is proof against
the world still more decisive. The whole race of
natural men are his enemies. It has already appeared
that there are no neutrals^ that they who are not for
God are against him. This, joined with the last
particular, makes out full proof that the whole body
of natural men are his enemies. Again, it has been
7*
78 NATURAL AFFECTIONS
proved that all who serve mammon, who are friends
of the world, who love another object supremely, are
the enemies of God. And can it be doubted that
these descriptions are applicable to all natural men?
But I have further evidence to offer. Let us in the
first place dispose of the heathen world. This great
portion of the human race are expressly set down
by the apostle, in the first chapter of Romans, as
" haters of God.'*'' Nor did they obtain this character
by being heathen, but they became idolaters because
" they did not like to retain God in their knowledge.''^ In
the second place let us settle the question as it re-
spects the Jewii>h world. Of this second great division
of mankind our Saviour says : " They have both
seen and hated both me and my Father."*^ In the next
place let us take up the question as it relates to the
whole ivorld. And what says our Saviour to this ?
^' If THE WORLD hate you^ ye know that it hated me
before it hated you. — He that hateth yne hateth my^
Fcfther aJso.^^ On no other principle can you account
for the rancorous opposition which the ivorld have
always made to the Gospel and disciples of Christ.
"Marvel not — if the world hate youP "If they
have called the master of the house Beelzebub, how
much more them of his household. — Think not that
I am come to send peace on earth ; I came not to
send peace, but a sword. For I am come to set a
man at variance against his father, and the daughter
against her mother ; — and a man's foes shall be they
of his own household." " And the brother shall de-
liver up the brother to death, and the father the child ;
NOT HOLINESS. 79
and the children shall rise up against their parents
and cause them to be put to death. And ye shall
be hated of all men for my name^s sake^ But the
apostle has put this question finally to rest by rank-
ing all men among the " haters of God" who retain
the carnal or natural heart : " The carnal [ fleshly]
mind is enmity^ [not unfriendly^ but enmity\ against
God ; for it is not subject to the law of God, neither
indeed can be. So then they that are in the flesh
cannot please God." If you would know without
a doubt who they are that are in the flesh, or possess
the fleshly mind, our Saviour will tell you at once :
" That which is horn of the flesh is fleshP This he
said to Nicodemus to show him from the defect of
the first birth the necessity of being born again. All
that is born by natural generation then is fleshy is
carnal^ is enmity against God, until it is born again,
4Mat. X. 21, 22, 25, 34—36; John iii. 6 and v. 40
and XV. 18, 23, 24 ; Rom. i. 28, 30 and viii. 7, 8 ; 1
John iii. 13.)
And now let me repeat the question, can there be
a particle of universal benevolence in those who hate
the being that comprehends in himself infinitely the
greatest portion of existence ? Or a particle of love
for moral excellence in those who hate the being that
contains infinitely the greatest portion of moral
excellence in himself, and hate him for that very
reason ?
III. By the same standard let us now test the
natural principles which have been mentioned.
Enough has been said to show that these princi-
80 NATURAL AFFECTIONS
pies must be essentially different from holiness,
because they are found in the great mass of those
who have been proved to be destitute of holiness.
But it may be profitable to pursue this subject a
little further.
I begin by remarking that these principles may
easily be conceived to have been implanted in men
to fit them to live together in this world, without
being at all designed to qualify them for subjects of
the universal kingdom of God. Domestic affections
were lodged in their nature to render them good
members of a family. But these cannot constitute
them useful members of the state^ without patriotism.
By analogy, patriotism and all the other limited af-
fections cannot render them good citizens of the
universe without universal love or holiness. And to
cherish the hope of being qualified for heaven by
these, is like expecting by mere domestic affections to
be fitted to subserve and even to manage the inter-
ests of a nation without a spark of patriotism.
Some of these principles, (particularly the moral
sense,) appear to be essential to a moral agent.
Others, which are of the nature of disinterested
affections, were doubtless intended to act as re-
straints on selfishness, to enable men to live in
society; as without them it is manifest the world
would be a hell and wholly unfit for the purposes of
probation. But they may all be traced to sources
entirely distinct from universal love. Of these, the
principal appear to be three.
1. Self-love. A great part of natural gratitude,
NOT HOLINESS. 81
the sense of honor, and the love of country, may be
traced to this source ; the other parts, to sources yet
to be named. Now I suppose it will be readily ac-
knowledged, by most of my hearers, that the mere
streams of self-love cannot be holy.
2. The love of natural fitness^ or of beautiful pro-
portions and relations, both in things material and
immaterial. From this principle men are pleased with
the proper proportions of a building, the good order
of a family, the relations established in a well-regu-
lated State, the beautiful proportions of justice, of
gratitude, of the virtues generally, and the exact fit-
ness of one thing to another in the government of God.
There is certainly much natural beauty in all these
things, (independent of their simple subserviency to
the glory of God and the happiness of his creation^)
which therefore can please a mind that is a stranger
to universal love. Can you not see a wide difference
between delighting in proper proportions, and delight-
ing in the happiness of general being ? Yet to a law
of our nature as distinct from benevolence as this, (a
law aided, indeed, by many associations of ideas,)
may be traced the operations of conscience, or the
moral sense, — the approbation of justice, of grati-
tude, of virtue generally, — the principle which we
call taste, — and a part of those which are denomi-
nated honor and patriotism.
Are these principles holy ? Try the question in
relation to conscience, which perhaps has the fairest
pretension to this rank. If the approbation which
conscience yields to the character and government of
82 NATURAL AFFECTIONS
God were Tioly love, remorse of conscience would be
true repentance, and then there would be true repent-
ance in the world where the worm never dies.
3. Instincts. Under this head may be ranked a class
of affections really disinterested, (because they termi-
nate in the happiness of others,) amounting to a sort
of limited benevolence. Of this class are the domes-
tic affections. Of this class is humanity, compre-
hending compassion, and whatever else is pleasant
in the social dispositions not included under the for-
mer names.
These affections are all amiable and useful in their
pl9.ce ; and, when duly subordinated, materially aid
the local operations of holy love. And being not de-
structible but by an uncommon domination of selfish-
ness, their extinction becomes a mark of the last stages
of degeneracy. (Rom. i. 31 ; 2 Tim. iii. 3.) But their
grand defect is that they are limited, in their very nature,
to a contracted circle. They do not go up to God,
and breathe, through him, good wishes to the whole
intellectual system. They brood, exclusively, over a
private interest ; and, unless bound by a better prin-
ciple, are ready to fly in the face of the whole uni-
verse that comes to disturb that. In their greatest
enlargement, they still exclude the Creator. They
stop at the threshold of being. They fix on a drop
of the ocean. Should they love a world as tenderly
as a parent loves his child, and stop there, they would
still be in hostility to infinitely the greatest portion of
existence. A limited affection (limited, I mean, not
by the contracted view or capacity of the subject, but
NOT HOLINESS. 83
by its own nature) necessarily includes, as it stands
alone, a principle of hostility to the universe. The
parent rises against God for taking away his child.*
The patriot sets his country in array against all the
rest of the world. The most extended of all these
private affections, regards but an infinitely small part
of universal being, and is prone to set up the interest
of that portion in opposition to the rest. Till they
are subdued and bound and subjected by religion,
they are all as really hostile to the universe as the
most contracted selfishness.
Of all these instincts, that which most resembles
holy love is humanity. Yet even here, the difference is
easily traced. In those operations of humanity which
we call compassion^ men are generally satisfied with
relieving the object from misery, with little concern
for his positive happiness. In some cases, (as where
an enemy suffers,) they do not desire the positive hap-
piness of the object, nor even his complete relief, but
only some alleviation of his sufferings. In no case
do they wish him the highest degree even of earthly
* If you ascribe this effect to self-love^ it does not weaken the
argument. As far as the parent feels a personal calamity, it is
because he loved his child. Now if you are disposed to put the
love of his child on a level with the love of wealthy and call it a
mere personal taste which selfishness loves to gratify, it renders
the affection no less hostile. But where the parent fears for the
happiness of the dead, he certainly mourns for another, as well a3
for himself. I admit that if self-love were subjected, he would not
murmur ; for then his parental love would be subjected also.
But the two still appear to be distinct grounds of unsubmission.
84 NATURAL AFFECTIONS
prosperity, and during the greatest commotion of
their pity would be grieved to know that he was des-
tined one day to outshine themselves. But holy love
knows no siich limits ; it wishes its object the great-
est measure of happiness that his capacity will admit.
In cases where humanity desires the positive happi-
ness of a wide extent of society^ it then makes, of all the
natural affections, the nearest approaches to univer-
sal benevolence. This is the hardest case of all. But
even here, the difference may be plainly perceived.
For, first : if in this shape humanity were holy love,
it would, in all its subjects, stand connected with the
love of God and Christ and the Gospel. — But some
of its highest actings I have seen in a sweet-tem-
pered infidel, who never betrayed any malice except
against the Gospel of Christ. Secondly : if human-
ity were holy love, it would, in all cases, wish its
object the best kind of happiness, — that of com-
munion with God. And thirdly : it wovild take the
highest complacency in that benevolence which
makes God its centre, and would long to see such a
temper universal. But in these three important re-
spects it fails. It acts vigorously in many an infidel,
without exciting one solitary wish to see men enjoy
communion with- God, without producing the least
complacency in religion or any desire for its advance-
ment, without checking a violent opposition to the
religion of Christ in every form.
This decisive proof of unholiness, lies against all
these natural principles. You will find them all in
violent opposers of God and the Gospel. You might
NOT HOLINESS. 85
have found them all in the Jews, of whom our Sa-
viour said that they had both seen and hated both
him and his Father. You might have found them all
in Adam immediately after the fall, before he began
to be restored by grace, when it will be acknowledged
that he was totally depraved. Indeed, in a slavish
subjection to these and other limited affections, which
had raised their objects to the place of God, his whole
depravity consisted.
Further : if these principles were holy, we should
expect to see the love of God and real godliness pre-
vail exactly in proportion to their strength. But so far
from this, you find most of them stronger in inlidels
and libertines of mild and generous dispositions, than
in some Christians, whose tempers are naturally con-
tracted and sour.
It is another conclusive proof of the unholiness of
aU these principles, that they not only are unaccom-
panied with the love which the divine law requires,
but have no tendency to produce it. The instincts, for
instance, have no tendency to caiTy forth the heart to
God and his kingdom, because affections limited in
their very nature have no tendency to become unlim-
ited. And into no affection but that of universal be-
nevolence can the love of God enter ; because to love
God is to be like him, and God is universal love.
Thaugh these instincts do indeed lay some restraints
on selfishness^ they do not on the whole diminish the
aggregate strength of the limited affections which act
against God. Of course they have no tendency to
weaken th e body of sin. They may garnish that body ;
8
86 NATURAL AFFECTIONS
they may vary its forms ; but they still leave it in full
life. Show me an unsanctilied worldling who pos-
sesses all these principles in the highest degree, and
has cultivated them with the most studious care, and
I will show you one who loves himself as inordi-
nately as any other sinner, though his pride and edu-
cation and the manners of cultivated society may
have thrown his selfishness into new forms and drawn
over it the vail of good breeding. I will show you
one whose pride is in full strength, whose idolatrous
love of the ivorld is not a whit abated, and whose UU'
belief has never opened its eyes. And with these four
grand sins of a depraved soul in full vigor, what has
he gained, in point of real sanctification, by all his
natural principles ? A little paring and polishing of
the extremities, but the pulse of sin still beats strong
at the heart. The most that he can boast of is love
to man. But is even that love, such as the divine law
requires ? No : the love contemplated in the Second Ta-
ble, far from being natural, is " the fruit of the Spirit,"
the offspring of regenerating grace : " Beloved, let us
love one another^ for love is of God, and every one
that loveth is horn of God and knoweth God." —
" We know that we h^ive passed frovi death nnto life,
because we love the brethren.^'' " By this we know
that we love the children of God, when we love God
and keep his commandments ^ (Gal. v. 22; IJohniii.
14 and iv. 7 and v. 2.) So long as men retain " the
carnal mind" of "enmity against God," they have
no true charity to men, not even to good men. In
every point of view they fall short of that " love" which
NOT HOLINESS. 87
" is the fulfilling' of the law." And, this wanting,
what are all their natural affections ? This wanting,
miraculous poiuers are nothing, nothing the consecra-
tion of all their goods to feed the poor and of their
bodies to be burned. (1 Cor. xiii. 1 — 3.) Their inscrip-
tion still is, Destitute of that " holiness^ ivithout which
no man shall see the Lord^
Let the unregenerate hear this. Let the unsancti-
fied think of this. Let it follow them to their closets
and then* pillows. And O let the peal never cease to
ring through their ears. Destitute of that ''^ holiness^
without which no man shall see the Loi'd^
, LECTURE IV.
SUPEEME LOVE OR ENMITY.
MATTHEW VI. 24.
NO MAN CAN SERVE TWO MASTERS; FOR EITHER HE WILL
HATE THE ONE AND LOVE THE OTHER, OR ELSE HE WILL
HOLD TO THE ONE AND DESPISE THE OTHER : YE CAN-
NOT SERVE GOD AND MAMMON.
In the last lecture, you saw the doctrine of total
depravity deduced from the nature of holiness ; in
this, you will see the same truth drawn from the
nature of sin. From the nature of sin I shall under-
take to prove that the mass of men are the enemies
of God ; and this, as appeared in the foregoing
lecture, amounts to the fullest proof that they are
totally depraved.
Our text distinctly affirms that to love another
object supremely, is to be the enemy of God. " No
man can serve two masters ;" no man can satisfy
two conflicting claims ; no man can be under the
commanding influence of God and mammon. Either
he will hate God and love mammon, or he will cleave
SUPREME LOVE OR ENMITY. 89
to God and despise mammon. If one is supreme, the
other must be hated or despised. The reasoning,
though applied to luealth^ is not confined to it ; the ap-
plication being intended only to furnish an instance
to illustrate what is manifestly laid down as a uni-
versal maxim, that " no man can serve two masters,"
— that no man can love two objects, severally and
imperatively claiming to be supreme. The plain in-
struction is, that the man who loves any creature
supremely, is the enemy of God. And this is taught,
expressly, by the apostle James : " The friendship of
the world is enmity with God : whosoever, therefore,
will be a friend of the world, is the enemy of God."
(James iv. 4.)
When I speak of supreme love to the ivorld, I
mean nothing different from supreme self loYe. What
is self-love ? No man feels ihsd fondness for his own
person,which he may feel for another. Nothing can
be meant by the love of himself, but a regard for the
happiness attached to his own consciousness. Now that
happiness can reach his consciousness through no
other medium than the gratification of his tastes and
feelings. Self-love, then, is a regard for the gi'atifica-
tion of one's own tastes and feelings. And what is
the love of the ivorld ? Not a mere relish for worldly
things, as food, a landscape, a garden, etc. That
relish is not indeed self-love, nor is it what the Scrip-
tures mean by the love of the world. The love of the
world is a doting on worldly things. And why ?
No man loves these things as he loves beings capa-
ble of pleasure or pain, with an affection terminating
8*
90 SUPREME LOVE
in them. He dotes on them, (except so far as he re-
gards them as the means of happiness to others,) only
as instruments of his oicn stratification, that is, as in-
struments of his own happiness. And to dote on wealth
and honor, for instance, as the mere instruments of
his own happiness, is not distinct from loving himself.
All that is sinful, then, in the love of the world, (ex-
cept the small portion to be charged to the account
of undue social affections,) is comprehended in inor-
dinate self-love, or selfishness. To this principle, as
the grand root of sin, I now wish to draw your atten-
tion. The thoughts which I have to suggest on this
subject, shall be arranged under the following heads :
I. The grand root of sin is inordinate self-love.
II. Every man who is not supremely attached to
God, is supremely attached to himself.
HI. Supreme self-love necessarily produces enmity
to God. — It follows, from these principles,
IV. That all men, by nature, are God's enemies.
I. The grand root of sin, is inordinate self-love.
Unless something is loved or regarded as desirable,
there can be no motive to action, no excitation of
feeling, nothing to inflame the passions. The love
of something, therefore, must precede every sinful
action or emotion. As then holiness radically con-
sists in the love of imiversal being, (as was shown in
the last lecture,) the root of sin, its opposite, must be
foynd in love confined to a private circle or object,
— in a!Tections so limited as to set up the interest or
gratification of an individual, a family, a country, or
a world, in opposition to the interest of God and the
OR ENMITY. 91
universe. Now it is a law of these limited affections,
that their strength increases as their circles contract.
No man loves the world at large as well as he loves
his own country, nor his country as well as his fam-
ily, nor his family as well as himself. Self-love,* of
course, becomes the ruling passion, and by far the
most productive source of sin. It is obviously this
which produces pride ; and " only by pride cometh
contention^ (Prov. xiii. 10). Only by pride come,
therefore, the causes of contention, viz. anger, malice,
envy, self-vnll, ambition, and, I may add, the whole
family of dependent vices. Self-love originates almost
all the actions which men have agreed to denomi-
nate crimes. Self-love, fixing chiefly on the world as
the grand instrument of personal gratification, offers
all the worship that is paid to the world's trinity, —
riches, honor, and pleasure. How gi'eat a proportion
of the sin of man is comprehended in this operation
of selfishness, may be estimated from the fact that a
single branch of this idolatry, viz. "the love of money,"
has been pronounced by an apostle, " the root of all
evil." (1 Tim. vi. 10.) Self-love, while it often acts
towards God in gratitude and desires after future
happiness, is almost the exclusive source, as will
* When I speak of self-love as tlie source of sin, I mean self-
love iinsuhjected hy a liirjher principle., or inordinate self-love,
properly denominated selJi-sJuiess. Mere self-love is only the love
of happiness, and aversion to misery ; and, so far from belnji sin-
ful, Is an essential attribute of a rational and even of a sensitive
nature.
92
SUPREME LOVE
presently appear, of all the enmity that is exercised
against him.
That this principle, in its inordinate degrees, is the
exact opposite of holy love, or charity, will be evi-
dent from almost any selection you can make from
the precepts, prohibitions, or didactic parts of Scrip-
ture. The following texts, selected almost at random,
will be sufficient for the purpose.*
THE DISINTERESTEDNESS AND
SELF-DENIAL OF HOLY LOVE.
the bias of sin towards
one's own interest.
" Charity — seeketh not
her own."
" If any man will come af-
ter me, let him deny himself
and take up his cross."
" If thou turn away — from
doing thy pleasure on my holy
day, — not doing thine own
ways, nor finding thine own
pleasure, — then — I will —
feed thee."
"Whosoever will lose his
life for my sake, shall find it."
" Men shall be lovers of
their oum selves"
" Who have said, — our
lips are our own, who is lord
over us ? " " My river is my
own, and / have made it for
myself"
" How can ye believe,
which receive honor one of
another ? "
" Whosoever will save his
life, shall lose it."
* Some of the texts in the left column are quoted only to
shoAv how constantly the divine Spirit espouses the part of others
against self, by appealing to what we ourselves have done against
others, or what mercy we ourselves need from others, or by in-
sisting that our regard for others should be measured by the claims
which we make on them. In the right column, several texts are
inserted merely to show how many different sorts of sin may, at
first sight or by a moment's reflection, be traced to this source.
OR ENMITY.
93
" Let no man seek his
oivn^ but every man another s
wealth." '' Look not every
man on his own things, but
every man also on the things
of others."
"As ye would that men
should do to you, do ye also
to them likewise." " For all
the law is fulfilled in one
word, even in this, Thou shalt
love tliy neighbor as thyself"
" We then that are strong
ought to bear the infirmities
of the weak, and not to please
ourselves. Let every one of
?/s please his neighbor for his
good to edification ; for even
Christ pleased not himself."
*• If a man be overtaken in a
fault, ye which are spiritual
restore such a one in the spir-
it of meekness, considering
thyself lest thou also be tempt-
ed. Bear ye one another's
burdens, and so fulfil the law
of Christ." " Take no heed
*mto all words that are spoken,
lest thou hear thy servant
curse tliee : for oftentimes al-
so thine own heart knowetli
that thou thyself likeicise hast
cursed others."
" Avenge not yourselves,
but rather give place unto
wrath." " Recompense no
man evil for evil." " For-
give, and ye shall be for-
given." " Love your ene-
mies, do good to them which
\\?ii(iyou, bless them that curse
you, and pray for them that
" All seek their own, not
the things which are Jesus
Christ's." " They — serve
not our Lord Jesus Christ,
but their own belly"
" If ye were of the world,
the world would love his own;
but because ye are not of the
world, — therefore the world
hateth you."
" Why beholdest thou the
mote that is in thy brother's
eye, and considerest not the
beam that is in thine own
eye ? " " Wherein thou judg-
est another thou condemnest
thyself. Thou — art confident
that thou thyself art a guide of
the blind, — an instructor of
the foolish. — Thou therefore
which teachest another, teach-
est thou not thyself^ Thou
that preachest a man should
not steal, dost thou steal ? "
" From whence come wars
and fightings among you ?
Come they not hence, even
of your lusts ? \_selfish covet-
ings, according to that explan-
ation, " I had not known lust
except the law had said, Thou
shalt not covet."'] — Ye lust
and have not j ye kill, and de-
94
SUPREME LOVE
despitefully use you. And un-
to him that smiteth thee on
the clieek offer also the otlier.
— For if ye love them which
love you^ what thank have
ye ? for sinners also love those
that love them. And if ye
do good to them which do
good to you., what thank have
ye ? for sinners also do even
the same ? "
" If there be — any com-
fort of love^ — let nothing be
done through strife or vain
glory ; but in lowliness of
mind let each esteem other
better than themselves." " Be
kindly aifectioned one to
another with brotherly love,
in honor preferring one an-
other."— " Seekestthou great
things ybr thyself? seek them
not." '* Mind not high things,
but condescend to men of low
estate. Be not wise in your
own conceits." " For I say —
to every man — not to think
of himself more highly than
he ought to think." "We
had the sentence of death in
ourselves, that we should not
trust in ourselves but in God."
"Trust in the Lord with all
thy heart and lean not unto
thine own understanding. —
Be not wise in thine own
eyes." " Charity vaunteth not
itself, is not puffed up."
" We preach not ourselves,
but Christ Jesus the Lord,
and ourselves your servants
for Jesus' sake." " Beins af-
sire to have, and cannot obtain ;
ye fight and war, and yet ye
have not."
" Only by pride cometh con-
tention." [The selfishness of
pride is apparent to all.]
" He that is of a proud heart
stirreth up strife." Desirous
of vain glory, provoking one
another, envying one an-
other." "Presumptuous are
they, self-willed, they are
not afraid to speak evil of
dignities." "Ye are they
which justify yourselves before
men." " I have spread out
my hands all day unto a re-
bellious people, — which say
stand by thyself, come not
near to me, for 1 am holiei*
than thou." " Thou hast done
foolishly in lifting up thyself."
" Be not righteous overmuch,
neither make thyself over-
wise."
" Some indeed preach Christ
even of envy and strife.— T\iQ
one preach Christ of conten-
tion,— the other of love." " He
OR ENMITY.
95
fectionalely desirous of you,
we were willing to have im-
parted unto you, not the Gos-
pel of God only, but also our
own souls, because ye were
dear unto us."
"Who shall dwell in thy
holy hill ? — he that sweareth
to hts oivn hurt and changeth
not."
" Render — to all their dues ;
tribute to whom tribute is due,
custom to whom custom. —
Owe no man anything but to
love one another."
"- Him that taketh away
thy cloak, forbid not to take
thy coat also. Give to every
one that asketh of thee, and
of him that taketh away thy
goods ask them not again. If
you lend to them of whom ye
hope to receive, what thank
have ye ? for sinners also
lend to sinners to receive as
much again. But do good
and lend, hojnng for nothing
again y
" Use hospitality one to an-
other without grudging^*
that is a hireling, — ivhose
own the sheep are not, seeth
the wolf coming and leaveth
the sheep and tleeth."
" Take ye heed every one
of his neighbor, and trust ye
not in any brother, for every
brother will utterly supplant
and every neighbor will walk
with slanders. And they will
deceive every one his neighbor
and will not speak the truth*
" The hakmces of deceit are
in his hand ; he loveth op-
pression.'*
"There is utterly a fault
among you because ye go to
latv one with another. Why
do ye not rather take icrong ?
Vihj do ye not rather suffer
yourselves to be defrauded ?
Nay, ye do wrong and defraud^
and that your brethren."
" They murmured against
^he good man of the house,
saying, These have wrought
but one hour, and thou hast
made them equal unto us
which have borne the burden
and heat of the day."
96 SUPREME LOVE
" Sell that ye Lave, and '' Hear this word, ye kine
give alms." " Eemember — of Bashan — which ojypi^ess
them which suflfer adversity, the poor,"*
as being yourselves also in
the body."
These passages, and numberless others which might
be selected, manifestly take it for granted that the
controversy lies between a man's own self and all
beings beyond him, and, to an eye that closely in-
spects them, render it sufficiently evident that self-
denial lies at the foundation of .all holiness, and that
the great root of sin is inordinate self-love.
II. Every man who is not supremely attached to
God, is supremely attached to himself.
Every man has some one object of supreme regard.
This will probably not be denied. It will hardly be
pretended that, among the objects in highest esteem,
there are several which hold exactly an equal rank.
Every man has his ruling' passion; every man has his
god; every man has his 'hnaster.''^ But "no man can
serve two masters." I assume, then, that every man
has some one object of supreme regard. But in the
* Ps. xii. 4 and xv, 1,4; Prov. iii. 5, 7 and xiii. 10 and xxviii.
25 and xxx. 32 ; Eccl. vii. 16, 21, 22 ; Isa. Iviil. 13, 14 and Ixv. 2,
5 ; Jer. ix. 4, 5 and xlv. 5 ; Ezek. xxix. 3 ; IIos. xii. 7 ; Amos iv. 1;
Matt. vii. 3 and xvi. 24, 25 and xx. 11, 12 ; Luke vi. 27 — 37 and
xii. 33 and xvi. 15 ; John x. 12 and xv. 19 ; Horn. ii. 1, 17 — 23
and vii. 7 and xii. 3, 10, 16, 19 and xiii. 7, 8 and xv. 1 — 3 and
xvi. 18 ; 1 Cor. vi. 7, 8 and x.'24 and xiii. 4, 5 ; 2 Cor. i. 9 and
iv. 5 ; Gal. v. 14, 26 and vi. 1, 2 ; Phil. i. 15—17 and ii. 1, 3,
4, 21 ; 1 Thess. ii. 8 ; 2 Tim. iii. 2 ; Heb. xiii. 3 ; James iv. 1,
2 ; 1 Pet. iv. 9. 2 Pet. ii. 10.
OR ENMITY. 97
universe there are but two, than can possibly rise to
this rank, God and self. Where can you find a third ?
Is it the world ? But all love of the world is compre-
hended in self-loYe, as has been already shown. —
Where, then, can you find the third ? If there were a
third, it must be some fellow-creature or community of
creatures. But no man ever loved his fellow-crea-
tures supremely. The social affections may restrain
selfishness, but cannot dethrone self. Wherever one's
essential interest, in both worlds, comes in competi-
tion with that of others, self-love and not the social
affections will prevail. For the proof of this, I con-
fidently appeal to every man's consciousness, and
am willing to rest my cause there, without further
argument.
It may then be adopted, as an incontrovertible
maxim, that every man makes either God or himself
his supreme object.*
* There are some who disown the distinction between selfish
and disinterested affections : and others who, while they admit the
distinction, maintain that all men love themselves supremely,
(that is, desire their own happiness more than anything else,) and
that the only difference between a good and a bad man is, that
one places Ms happiness in right things, the other in wrong. In
answer to the first class, I freely concede that in two things all
beings agree, — in following their inclinations, and in finding their
happiness, so far as they find it at all, in the gratification of their
inclinations. But the great difference lies in their objects. The
object of the selfish man Is the gratification of himself; the object
of the disinterested man, the happiness of others. One follows
his inclinations for the mere satisfaction which he is thence to de-
9
yS SUPREME LOVE
III. Supreme self-love necessarily produces en-
mity to God.
rive ; the other, for the happiness which he hopes to impart to
others. When you spring to catch a falling child, is it from the
reflection that you must suffer with it, or from direct regard to the
comfort of the child ? Do you wish that your dying friend may
he happy, or merely that you may think he is happy ? In laying
out a course of benevolent conduct, where the mind has leisure
to contemplate all the good resulting from its plans, self-love will
doubtless take into account the personal satisfaction of doing good.
But if self-love stood alone, whence the satisfaction of imparting
happiness ? If I love only myself, why is it a pleasure to relieve
another ? Whence comes the inclination ? That must be in com-
plete existence, before I have any chance to draw personal com-
fort from its indulgence. It could not be created by the reflection
that if I possessed and indulged it, I should be happy. But can
it be necessary to employ arguments to prove that we are capable
of really loving another, and of being gratified by his happiness,
in itself considered ? And this is all that any one means by disin-
terested love.
In reply to the other class, I as freely concede that the differ-
ence between a good and a bad man, consists in their placing
their happiness, the one in right things, the other in wrong. But
is it the right things, or his own happiness, which the good man
makes his supreme object f This is the question. While the
wicked place their whole happiness in gratifying affections which
terminate in themselves or a limited circle, the " right things," in
which the good place their highest happiness, (I suppose will not
be denied,) are the glory of God and the prosperity of his king-
dom. Now I ask, is the satisfaction which they hope to derive to
themselves from that good, or the good itself, their supreme object f
Do they rejoice more in the reflection that they (rather than others)
shall enjoy the sight of God's glory, than that God will be glorified ?
OR ENMITY. 99
The simple reason is, that God is opposed to this
idolatry, and requires, upon pain of eternal death,
that universal love which will fix the heart supremely
on himself. " Thou shalt love the Lord thy God with
all thy hearty and with all thy soul, and ivith all thy mind^
— and thy neighbor as thyself:'' (Matt. xxii. 37—39.)
thyself then, only as thy neighbor. If supreme love
to your neighbor is not allowed, neither is supreme
love to yourself. But is your neighbor to be loved
with all the heart and soul and mifid ? That love is
reserved for God. And it is supreme, unless one, at
the same moment that he thus loves God, can love
another object with more than all the heart and soul
and mind. Thus speaks the law, and sanctions the
precept with all its curses. And what says the Gos-
pel? "If any man come to me, and hate not his
father and mother and wife and children and breth-
ren and sisters, yea and his own life also, he cannot
be my disciple^ (Luke xiv. 26.) By the consent, then,
If so, tliey no longer place their supreme happiness in his glory,
but in their own gratification. — a gratification more refined, in-
deed, than the grosser pleasures of sense, but still personal and pri-
vate. To say that they place their supreme happiness in the glory
of God, and yet make their own happiness the highest object, is
a plain contradiction. For, to place their supreme happiness in
the glory of God, necessarily implies that they love and value his
glory more than any other object. I love that most, in which I
place my highest delight. How comes it to pass, that the glory
of God gives me the greatest satisfaction, unless I love it most ?
And if I love it most, I seek it most. And if I love and seek it
most, I make it my supreme object.
100 SUPREME LOVE
of both law and Gospel, all are consigned to eternal
death who do not love God supremely.
This it is which rouses the war. Supreme selfish-
ness cannot but be the eternal enemy of a God who
makes such demands and enforces them with such
penalties, because the demands and sanctions crush
and destroy all its dearest interests. Here lies the
main ground of hostility. " The carnal mind is en-
mity against God, for [because] it is not subject to
the LAW of God, neither indeed can be." (Rom. viii.
7.) A moral governor, who has never been revealed
but in the attitude of standing with a drawn sword
between the sinner and his idols, and saying. Touch
that idol and you die, cannot but be hated by a su-
premely-selfish heart. Since the world began, was it
ever known that one stood full in the way of the
supreme object of a selfish man and was not hated ?
The man that idolizes himself and the instruments
of his own gi'atification, cannot but hate the divine
holiness, because the whole strength of that perfec-
tion acts directly against him. The whole exhibition
of that perfection consists in the prohibition and pun-
ishment of this idolatry, — in the voice that sounds
through heaven and earth, " Thou shalt have no
other gods before me ;" " Thou shalt love the Lord
thy God with all thy heart — and thy neighbor as
thyself," or suffer eternal pain. Remove that prohi-
bition and punishment, and you cover from creatures
every trace of the Divine holiness. Against the man,
then, who supremely loves himself, the whole strength
of the Divine holiness exclusively acts ; against all
OR ENMITY. 101
the holiness of God, (indeed, against his whole au-
thorifi/,) acts the man whose heart centres in himself.
What but enmity and eternal war can exist in such
a case ? %
But, you say, I certainly can love another object
while I love myself supremely. You can, where that
object does not interfere with self-love by essentially
opposing your own interest. But, you ask, can I not
love an earthly parent 50we, while I love myself more. ^
No, — if that parent unchangeably declares, I will
treat you as an enemy forever, unless you love me su-
premely : do this, or die, — if he follows you wherever
you go, and fills your ears with this sound from morn-
ing to night, and from month to month, — if every
gift which he puts into your hand is accompanied
with this declaration, — and especially if his charac-
ter is all of a piece. Your deaf and forgetful brother,
who is unconscious of his father's law and character,
may love his gifts, and feel some gratitude to the
giver ; but you, as certainly as you love yourself su-
premely, can never love such a parent, but must feel
the strongest enmity against him. But, you say, I
could exercise some love towards him if I was con-
vinced that his law was just. What ! love justice
against yourself and yet be supremely selfish ? If
your own interest is paramount in your affections to
all other considerations, what can induce you to love
that justice which destroys your interest? That you
might love the justice if it were not against you, I do
not deny. I have admitted that sinners would not
hate God if his law were not against them. It of
9*
102 SUl>REME LOVE
course happens that they who have expunged from
their creed all intimations of punishment, find no
difficulty in loving the god which their fancies have
formed. The enmity of sinners is Bot disinterested
but selfish, as it must be if it arises from inordinate
self-love. But did you ever know a selfish man, who
loved the laiv that condemned him ? or who loved the
law-giver^ whose ivhole character was transfused into
the law, and who was himself the executioner ?
Love the justice which condemns you ! Do you
consider where you stand ? You have now taken
the ground of disinterested and holy love. And what,
I pray, can prevent ^/m/ affection from fixing supremely
on God ? There is more in him to please and gi'atify
such an affection, than in the universe besides. Do
you say, that affection will indeed love God more
than the sart^e affection will love anything else, (be-
cause it will love him solely^) but it is weak, and
self-love is strong and has predominating influence?
The question then comes to this, whether an affec-
tion which delights in God alone, can exist in a soul
that is under the governing influence of selfishness,
and of course under the governing influence of en-
mity to him. Now did you ever find a mind bal-
anced after this sort? Did you ever find a mind
governed by enmity against a man of a uniform and
consistent character, and at the same time possessed
of an affection which loved his whole character ?
Such a phenomenon has never appeared in the moral
or social world, arid the fancy which created it is
only a dream. It is apparent, then, that there can-
OR ENMITY. 103
not be a particle of disinterested and holy love which
does not fix supremely on God, (whenever the mind
has a distinct view of him,) nor a particle of love to
God which, under the same circumstances,) does not
govern the soul ; and that where self-love predomi-
nates, (in a fair view of all the objects which solicit
regard,) enmity to God must exist, must prevail, and
exclude every better affection towards him. No af-
fection but that of universal love will truly fix on God ;
but how can universal love exist in a heart that would
sacrifice the universe to serve a private end ?
I have one more question on this subject. If su-
preme selfishness is not sufficient to produce enmity
to God, pray what ever did produce it in any 7nind ?
What greater cause ever produced it in wicked men
or devils ? Nothing worse existed in Cain or Judas,
nothing worse can be found in hell.
IV. It follows from these principles that all men,
by nature, are the enemies of God.
Independently of these reasonings, it might be
concluded that, if there is any such thing in the world
as ^^ the fleshly mind," which "is enmity' ^gixiw^i God,"
it must belong to every one that is " born of the flesh ;"
for, " that which is born of the flesh is flesh^'' in every
instance : that if there is any such thing in the world
as "the rm^wra/man," who regards "the things of the
Spirit of God" as " foolishness," it must be every man
as he is by nature. (John iii. 6 ; Rom. viii. 7 ; 1 Cor.
ii. 14.) But I have heard it said, that though man-
kind were thus depraved as they stood connected
with the first Adam, they were in some degree re-
104 SUPREME LOVE
stored by Christ, and in this restored state are born
into the world. Now if what has been said under the
preceding heads is true, this question is fairly laid to
rest. None are, in fact, raised above the character of
enemies of God, but they who are restored to snpreme
love. After all that Christ has done, the world are
still divided into two classes, — they who hate God,
and they who love him supremely. All who are not
restored to the temper of real Christians and martyrs,
are settled in enmity against him, without one soli-
tary emotion of love. And what were they ever worse
than this, even in the eye of the law ? What w^orse
character does any evangelical minister ascribe to
"the fleshly mind," as it now is, or as it ever w^as?
Until therefore you prove, in opposition to the whole
tenor of revelation and experience, that all the world
are supremely attached to the true God, you must
admit that some are not raised a whit above their
original pollution.
Again, I have heard it said that " the natural man"
is a heathen, and that the regeneration which our Sa-
viour pronounced so necessary for admission to his
kingdom, is only a turning from paganism. This, by
the way, would fairly exclude every heathen on earth
from salvation, — an inference not very acceptable to
the generality of those who would fritter down regene-
ration to this. It may also be a matter of w^onder to
some, that a Jewish ruler should have heard with so
much astonishment that pagans must be converted
to the revealed faith. But let that pass. I ask whether
there are none in Christian countries who are under
OR ENMITY. 105
the supreme dominion of selfishness ? none with
an historic faith, who serve " the creature more than
the Creator ? " none that belong to the church, who
love " the praise of men more than the praise of
God ? " none who cover even with canonicals a
heart supremely attached to the world? If these
you find, you find all the attributes of the " fleshly
mind" within the pale of the Christian church.
Why then go to pagan countries to seek " the nat-
ural man ?" The whole population of Christendom
are enemies of God, with the bare exception of those
who love him supremely. And if of all that popula-
tion none love him better than life till " the love of God
is shed abroad in [their] hearts by the Holy Ghost^^^
(Rom. V. 5,) then none of the inhabitants of Christen-
dom, as they are born into the ivorld, possess any other
temper than that of God's enemies.
Thus I have finished what was proposed. And
now may we not all find sufficient reason to lay our
hand on our hearts ? We may often have seen sin
in ourselves without knowing it, and may have pro-
moted the deception by calling it by another name,
and while restrained from actual crimes, we may
have wondered at the strong charges of the divine
word against us. But if every undue bias in our own
favor contains in itself the grand principle of all
rebellion againt God, we need only watch our hearts
for a single hour to find reason enough to exclaim
with distress and amazement, " The whole head is
sick and the whole heart faint ! " In the strong
workings of this polluted principle we may discover
106 SUPREME LOVE
the deep and dreadful malignity of sin ; and our
wonder that we are thus charged will soon yield to
greater wonder that we are out of everlasting despair.
What reason for humility and self-loathing! — for
shame, and grief, and tears !
If supreme attachment to tJie creature is itself total
depravity^ I tremble as I inquire how many of my
hearers are still totally depraved. Should an angel
pass from seat to seat with a commission to take the
account, how many of you would he find supremely
attached to the world ? how many, more anxious for
the success of their commercial pm'suits than for the
interests of the church and the glory of God ? how
many, more enamoured of amusements than prayer ?
how many, more eager to exalt tjiemselves than the
Saviour of the world ? Precisely that number he
would write down totally depraved^ and God would
approve the record.
My dear hearers, do you love God? Do you love
the God that made and redeemed you, — the God
of infinite and eternal love, — the treasure and glory
of the universe ? All heaven is full of exultation
and transport that such a God exists, and do you love
him ? Without that love you are wretches to eternity
in whatever world you dwell. Without that love
you are wretches on the highest throne in glory.
You are pressed with infinite obligations, and do you
love that God ? Let the question reach every part
of the house and ring through every conscience. Do
you love the ever-blessed God? Love him! we
should be monsters if we did not love him. Amen
OE ENMITY. 107
to that, — but do you really love him ? Do you love
him better than father or mother, wife or children, houses
or lands, or life itself f That we cannot say. Then,
my dear hearers, you have not a particle of love to
God in your hearts. Nay more, — how shall I utter
the dreadful charge — You are his enemies P Enemies
of God ! In what world am I ? I see not the chains
and bars around me ; — am 1 in the world that was
once wet with a Saviour's blood ? ain I in an assem-
bly of people for whom he died ? Enemies of God I
Whi/, what evil hath he done f If you are resolved to
remain his foes I will follow you with this moving
entreaty till I die, Wht/, what evil hath he done ? Is it
for the love that gave being to numberless worlds,
and feeds them all from the stores of his bounty ? Is
it for the love that sent his only Son to expire on a
cross ? Is it for the compassion that cries after you
from year to year ? But I have done. When it
shall be told another day that redeemed sinners were
enemies of God, — I had almost said, all heaven
will be in tears.
LECTURE V.
REGENERATION NOT PROGRESSIVE.
EZEKIEL xl. 19.
I WILL PUT A NEW SPIRIT WITHIN YOU ; AND I WILL TAKE
THE STONY HEART OUT OF THEIR FLESH, AND WILL GIVE
THEM A HEART OF FLESH.
There is a phenomenon in the moral world for
which no adequate natural cause has ever yet been
assigned. I mean a great and sudden change of
temper and character, brought about under a strong
impression of scriptural truth ; a change in many-
cases from habitual vice and malignity to the sweet-
ness and purity of the Christian spirit, and continuing
to manifest itself in a new character through life,
accompanied, if you will believe the subjects, with
new views of God and Christ and divine things in
general, and with new feelings towards them. This
change is discovered in people of all temperaments ;
in the phlegmatic as well as the ardent, in the slow
and cautious as well as the impetuous and sanguine,
in minds wholly subject to the understanding as well
REGENERATION NOT PROGRESSIVE. 109
as those which yield more to the dominion of the
imagination. It takes place in people of all ranks
and conditions ; in the wise and learned as well as
the simple and ignorant, in persons insulated by
society of a different cast and strongly prejudiced
against the belief of such a change. Thousands
who are not mad, but cool, dispassionate, and wise,
the ornaments of society and of learning, whose
word would be taken in any other case, and who
certainly ought to be regarded as competent judges,
tell you that they have had opportunity to see both
sides, as the revilers of this doctrine have not ; that
they once looked upon the subject with the eyes of
their opponents, but have since seen for themselves,
and do assuredly know that there is such a thing as
a spiritual change of heart. And what witnesses
can you oppose to these ? Men who have nothing
to offer but negative testimony, — who can only say,
they know of no such thing.
To this interesting change, as the second grand
topic of the course, I am now to draw your at-
tention. But as the reasonings on this point will
be founded on truths already established, it is neces-
sary to lay these truths before you again at one
view. It has been proved that holiness radically
consists in universal love, which fixes the heart
supremely on God ; that sin has its root in affections
limited to a private circle, but chiefly in selfishness,
including, as a main part, the love of the world;
that every man makes either God or himself the
object of his chief regard ; that supreme selfishness
10
110 REGENERATION
necessarily produces enmity to God, to the utter
exclusion of every better affection towards him;
that they who do not love God supremely are desti-
tute of true charity to man, and altogether without
holiness ; that this is the native character of all
who are born into the world, whether in pagan or
Christian countries.
Out of these truths arises the necessity of that
moral change which is denominated regeneration.
The reason of this necessity is here laid open to the
core, and proves to be the same that our Saviour
assigned to the wondering Nicodemus. He had
astonished that Jewish ruler with the solemn as-
severation, " Verily, verily I say unto thee, except a
man be born again he cannot see the kingdom of
God;" and while the Jew stood doubting and
amazed, he added, as the sole ground of this necessity,
" That which is born of the flesh is flesh ; " (John iii.
3, 6,) in other words, that which is born by natural
generation is " carnal," is " enmity against God,"
and must be born again.
These truths disclose also the precise nature of the
change which is necessary. It is a transition from
supreme selfishness to universal love, ^ from enmity
against God to supreme attachment to him. Of
course, it must be the greatest change that ever
takes place in the human affections.
The first question that arises on the subject is.
Whether regeneration is progressive or instantaneous?
I shall attempt to prove, from the truths already
established and from other considerations, that it
Not PROGRESSIVE. Ill
must be instantaneous. It is not necessary, however,
to suppose that the precise time is always knowJi.
Conceive of a man sitting in a dungeon, so occupied
in thought as not to notice the change which is
gradually produced by a light, approaching at a
distance. At length, turning his eye, he discerns
objects, and perceives that light has been admitted
into the room; but when it began to enter he cannot
tell. Still there was a moment w-hen the first ray
passed the casement. So in the present case, the
evidence of the change may be earlier or later in its
appearance, and more or less rapid in its develop-
ment, but the change itself is always instantaneous.
Is not such an idea more than implied in the text ?
What is the blessing promised? Not the gradual
improvement of an old temper, but " a new spirit ;" —
" the stony heart" npt softened hy degrees into flesh,
but by one decisive effort removed and a heart of
flesh substituted in its room.
You are told by some that no other change is
necessary than what is accomplished, by reason
gradually resuming its empire over the appetites and
passions. But this theory entirely overlooks the
enmity of heart that refuses to yield to reason. It
arrays its ethics against the grosser ebullitions of
sin, but leaves the seat of the disorder untouched.
You are told by others, that through the influence
of instruction, example, one's own exertions, and the
common operations of the Spirit, the enmity is
gradually weakened till it is destroyed, and the taste
of the mind, as in many other cases, is brought over
112 - REGENERATION
by degrees from aversion to love. But does not this
and every other theory which recognizes the principle
of progressive regeneration, wholly overlook the na-
ture of the disease and the real ground of the native
enmity ? The disease is supreme self-love ; the
gi'ound of enmity, that God requires, upon penalty
of eternal death, that universal love which will fix
the heart supremely on himself. This enmity will
remain and exclude every particle of love as long as
self-love is supreme. Now self-love will remain su-
preme till the chief regard is transferred to another
object. But in the universe there is not another ob-
ject to receive it but God himself. Self-love, then,
will remain supreme, and support the enmity in all
its vigor, till God is supremely loved. As long as the
sinner loves himself chiefly, he is the enemy of God,
to the utter exclusion of every better affection to-
wards him ; the moment he ceases to love himself
supremely, his highest affection centres in God. There
is no intermediate space. No time can elapse be-
tween the last moment in which he loves himself
supremely, and the first moment in which he does
not.
You talk of the taste's being brought over, by a
gradual process, from enmity to love ; but can you
find any step in that process at which the man does
not either love the ivorld better than God or God bet-
ter than the world ? If he loves the world better than
God, he has made no progress at all ; for " if any
man love the world, the love of the Father is ?iot in him ;"
and if no love, there must be enmity : " He that is not
NOT PROGRESSIVE. 113
with me, is against me." " The friendship of the world
is enmity with God ; whosoever, therefore, will be a
friend of the world is the enemy of God." " Either
he will hate the one and love the other, or else he will
hold to the one and despise the other." (Matt. vi. 24
and xii. 30 ; James iv. 4 ; 1 John ii. 15.) On the
other hand, if he loves God better than the world,
regeneration is consummated, and there is no room
for progress. Either, then, he has made no advance,
or the work is complete. In every step of the sup-
posed progress, he is either an enemy to God, or
loves him supremely.
Yielding then the point that the man is an enemy
to God till the change is complete, it may yet be
asked, is not that enmity gradually weakened ? It
cannot be radically weakened till its cause is weak-
ened, which is supreme self-love, (or, more generally,
the love of the creature; for the social affections, too,
may set up their objects in opposition,) struggling
against the law and administration of God. But
the love of the creature (in which self-love is included)
cannot be weakened before the love of God is intro-
duced. What is there to weaken it ? If the heart is
taken from the creature, it must be set on another
object or be annihilated. But there is no other object
except God himself. Before the love of God, there-
fore, is implanted, there is no way radically to weaken
the enmity, but to weaken all the affections and re-
duce the soul nearer to a state of insensibility. And
even then, the love of the creature (the sole cause of
the hostility) would exert as absolute a dominion as
10*
114 REGENERATION
before, only over a weaker subject. Particular lusts
may be absorbed in others, but the current of sin is
only turned into new channels. The passions may be
more or less inflamed, and thus the actings of self-
love more or less violent. By this means, one may
sin with a stronger hand than another of equal ca-
pacity. Again, the passions may be allayed, and less
guilt be incurred in an equal time ; but the supreme
love of the creature, which is the preparation in the
soul for the future rage of all these passions, cannot
be abated, (at least its dominion cannot be reduced,)
but by that heavenly charity which fixes the heart
supremely on God.
But, you ask, may not new lights thrown upon the
conscience, convince the mind of the unreasonable-
ness of its opposition, and thus soothe and allay its
enmity? I answer : by reasoning, you may compose
the passions of an angry man, without at all chang-
ing his disposition. After you have succeeded in
calming the risings of enmity against, God, I ask, is
the dominion of the limited affections in the least abated ?
This is the decisive question: for supreme attach-
ment to the creature comprehends the root and es-
sence of the whole disease. Now can you weaken
the love of the creature by light ? Or, to confine the
question to a part of the evil, can you, by light and
conscience, weaken the power of selfishness ? Can
you reason a man out of his attachment to himself?
Will all the light of the last day abate, in the least,
the selfishness of the wicked? Will not light and
conscience, in their highest degrees, act together in
NOT PROGRESSIVE. 115
the regions of despair, without producing any other
effect than rage and gnashing of teeth ? No, but the
living', you say, possess hope. Hope! and can you,
then, bribe a man to be less selfish? What! bribe a
man to hate a bribe ! If enmity against God were only
a prejudice arising from a misconception of his true
character, it might indeed be removed by light. In
that case, it would not be a sin, but a virtue ; for, to
hate a false image of God, in other words, a false God,
is a duty. But if the heart of sinners is depraved, if
they hate the true character of God in whatever form
it appears, they will hate it the more, the more it is
seen ; and light, so far from abating, will only rouse
the enmity to stronger action. You may convince
them of the justice of the Divine administration ;
(that, indeed, will not rouse their enmity ; ) but, while
they love their own interest supremely, what can
abate their hatred of a law which says. Thou shalt
love the Lord thy God supremely, or suffer eternal
pain ? Can the love of private interest regard more
favorably the destruction of that interest because the
destruction is just? And can self-love hold dominion
and actually govern the heart, and not control every
consideration suggested by conscience to oppose its
power, without continuing to array the whole heart
against the absolute destroyer of self-interest'? In a
word, can supreme love to one's own interest, radi-
cally hate either more or less than it actually does,
the destruction of that interest, or any arrangement
for its destruction, while the capacity of the soul re-
mains the same ?
116 REGENERATION
But, you say again, may not the divine Spirit^ be-
fore the love of God is implanted, bring the mind to
a better frame by weakening its prejudices against
religion and exciting reflections, desires, and resolu-
tions which come nearer to a holy character ? All that
the Spirit does before regeneration, I suppose, is to
pour light upon the mind ; thus awakening remorse
of conscience, alarming self-love, and occasioning va-
rious and strong actings of this principle. If this is
all that the Spirit does before regeneration, the ques-
tion has been already answered in what was said of
the influence of light. But whatever the Spirit does,
he certainly does not perform impossibilities. If in
the nature of things nothing can weaken the enmity
that does not first dethrone the love of the creature,
and if nothing can dethrone that despot but the love
of God, then no operation of the Spirit which does
not introduce the love of God can weaken the em-
pire of depravity. But I have another thing to say.
The feelings of the convicted are holy, or sinful, or
neither. K neither, they have no moral nature ; that is,
are deserving neither of praise or blame from the
moral Governor of the world, and of course have no-
thing to do with our subject. If they are sinful,
what approaches, I pray, can sin make to holiness ?
to the Toivest degree of holiness ? What approaches
can total darkness make to the lowest degree of light ?
or total deadness, to the lowest degree of life ? Will
you say, then, that they are holi/ 7 What, holy with-
out love to God ! without a particle of that " love,"
which " is the fulfilling of the law ? " which includes
NOT PROGRESSIVE. 117
the whole that the law requires ! What says the
apostle ? " Though I speak with the tongues of men
and of angels, and have not love, I am become as
sounding brass or a tiyikling cymhal. And though I
have the gift of prophecy, and understand all mys-
teries and all knowledge, and though I have all faith
so that I could remove mountains and have no love,
I am NOTHING. And though I bestow all my goods
to feed the poor, and though I give my body to be
burned, and have not love, it profiteth me nothing."
(Rom. xiii. 10; 1 Cor. xiii. 1 — 3.) Will you say
then that the convicted sinner lias some love to God,
though it is not sup-erne f What, while the enmity
remains ? while the enmity prevails f for prevail it
must while he loves himself supremely, — prevail it
must, therefore, till his supreme affection is transfer-
red to God. But once for all let an apostle decide
whether any love to God can exist while the heart
is supremely attached to another : " If any man
love the world, the love of the Father is not in him^
(1 John ii. 15.)
In every view then, it appears that there can be no
approaches towards regeneration in the antecedent
temper of the heart. The moment before the change
the sinner is as far from sanctification as darkness
is from light, as death is from life, as sin is from
holiness. Admitting that his passions are somewhat
allayed, and the actings of self-love not equally
violent, (a concession by no means to be made,
— certainly not in every case, considering the
strong light in which he views the objects of his
118 REGENERATION
aversion and dread), still the least action of enmity
to God is as far removed from the lowest degree
of holiness, as an object which God infinitely liates
from an object which he infinitely loves ; as far as a
thing which deserves everlasting shame and con-
tempt, from a grace that will receive endless and
inconceivable rewards. And the two can never be
brought nearer together.
I have now finished one train of reasoning and
will enter on another. I prove that regeneration
is instantaneous, from the established truth that
mankind by nature are destitute of holiness. Re-
generation is nothing more nor less than the com-
mencement of holiness in the soul, — the increase of
that principle being not regeneration but sanctifica-
tion. If the soul is wholly destitute of holiness,
there must be a moment when it first receives that
principle, provided the principle itself is specifically
different from anything preexisting in the mind, and
is not a compound gradually formed out of the natural
affections. Even in that case there would be a mo-
ment when, by increase^ or by a perfect process of
combination^ it would first become entitled to the
name of holiness. But not to insist on that, it is
very apparent from what has been said of the
nature of holiness, that however multitudinous it
may be in its operations and effects, it is not a
compound, but a property no less simple in its
essence than universal love ; and that it is as
specifically different from anything preexisting in
the mind, as parental affection is from humanity, or
KOT PROGRESSIVE. 119
the love of science from the love of food. A property
so simple and distinct from all others, may be
reasoned upon with as much precision as any of
the elementary substances of the chemist. Now, the
production of a new and simple property, like the
power of attraction first communicated to a repellent
body, must be instantaneous. The beginning of a
thing, one would think, cannot be progressive.
This idea may be further illustrated by a recurrence
to some of the images under which this change is
represented. It is set forth by the figure of light struck
out in the midst of total darkness, — " God, who
commanded the light to shine out of darkness, hath
shined in our hearts, to give the light of the knowl-
edge of the glory of God in the face of Jesus Christ."
It is called the opening of blind eyes, and the un-
stopping of deaf ears. It is called a resurrection
from the dead : " You hath he quickened who were
dead in trespasses and sins." It is called a new
creation : " If any man be in Christ he is a new
creature." "We are his workmanship, created in
Christ Jesus unto good works." " Put on the new
man, which after God is created in righteousness and
true holiness." It is called the removal of a heart of
stone and introduction of a heart of flesh. It is
called a new birth. (Ps. cxlvi. 8 ; Isai. xxix. 18 and
XXXV. 5 and xlii. 16 — 19 and xliii. 8; Ezek. xi. 19;
Luke iv. 18 ; John iii. 3 ; 2 Cor. iv. 6 and v. 17 ;
Eph. ii. 1, 10 and iv. 24 ; 2 Pet. i. 9 ; Rev. iii. 17.)
Now all these figures import an instantaneous change.
There is a moment when the first ray of light enteric
120 REGENERATION
a region of total darkness. There is a moment when
the blind man begins to see. There is a moment
when the deaf man hears the first sound. There
is a moment when life begins to animate a dead
body. The creation of a simple substance must be
instantaneous. The formation of the various objects
that were to compose a worlds admitted of successive
acts ; and to this is analogous the new. creation of
the whole body of the elect in successive generations :
but when a simple substance was to be produced,
" God said, Let there be light, and there was light."
(Gen. i. 3.) The removal of a heart of stone and
substitution of a heart of flesh must likewise be
instantaneous ; or, according to the figure, there is a
time when either there are two hearts or no heart at
all. And in regard to a birth, there is a moment in
every case in which it may be first said, a child is
born into the world.
Regeneration has sometimes been compared to the
struggle of light with darkness and the gradual preva-
lence of the former at the daivn of day. But what
do they mean by light ? If they mean holiness^ they
assume what has been proved to be false, that there
is holiness in the heart before the completion of re-
generation. Show me a man in whom holiness and
sin are struggling for dominion, and I wUl show you
one who is already born again. But if they mean
anything besides holiness^ anything besides the identical
'principle whose prevalence is to constitute the change, the
change itself bears no resemblance to the progress
of the morning, — the progress of the same light
KOT PROGRESSIVE. 121
that makes the day. It might more fitly be compared
to the first ray that strikes the eastern horizon, or
rather to the first ray that enters a region of total
darkness. And between the last moment of total
darkness and the first moment of commencing light,
no time can elapse. But if by light, in this com-
parison, is meant speculative knowledge, — and this
was even allowed to be the cause of regeneration,
still, the change could not be progressive if anything
more than ignorance — if moral depravity is to be
removed. No matter by what means the change is
accomplished, if it is a transition from supreme self-
ishness to the supreme love of God, it must be
instantaneous according to the reasonings aheady
had.
It affords much support to these reasonings that
the Scriptures divide the whole human race into two
classes, — saints and sinners, the good and the bad, be-
lievers and unbelievers, natural men and spiritual
men, those who are in Christ and those who are out,
they who are still under condemnation and they who
are justified, the heirs of heaven and the heirs of
hell. There is not a third class. " He that is not
with me is against me." (Mat. xii. 30.) It follows
that every man, at every moment of his life, belongs
to one or the other of these two classes. Then he
belongs to one till the moment he enters the other.
Were it otherwise there would be a time in which
he is neither good nor bad, neither in Christ nor out,
neither condemned nor justified, neither an heir of
heaven nor an heir of hell. What is he then ? To
11
122 EEGENERATION
whom does he belong? Whither would he go should
he die ? Is there a purgatory ?
I might add to these reasonings that regeneration
is represented to be a great exhibition of poiver^ as
great as the resurrection of Christ : " The eyes of
your understanding being enlightened, that ye may
know — what is the exceeding greatness of his
power to US-ward who believe^ according to the
working of his mighty power which he wrought in
Christ when he raised him from the dead and set
him at his own right hand in the heavenly places."
(Eph. i. 18 — 20.) This certainly favors the idea at
least of a sudden change. Divine power is doubtless
as much exerted in the gi'adual motion of the
heavenly bodies, and in the slow process of vegeta-
tion, as it was in stopping the sun over Gibeon ; but
when men are summoned to witness a great exhibi-
tion of power, they naturally look for a sudden effect,
as the burst of a volcano or the sweep of a whirl-
wind. But if instead of one grand eflbrt regenera-
tion is brought about by a lingering influence, es-
pecially if it is produced by the slow operation of
reason and knowledge^ it is no more an exhibition of
power than the growth of a plant or the alteration
of any of our tastes.
But after all, the question chiefly turns on these
two points, — the supreme selfishness or total de-
pravity of the human heart, and the nature of holi-
ness. No one who admits this view of the native
character, and believes that holiness is a simple prin-
ciple, not a compound formed out of preexisting
NOT PROGRESSIVE. 123
properties, can doubt that there is a moment when
it is first introduced. What is the character of the
natural heart? and ivhat is holiness? are the two
questions which on this subject must divide the
world. For if holiness is a simple principle, and
first introduced in regeneration, especially if it is a
principle of supreme love to God, following supreme
selfishness, nothing can be plainer than that the
change is as sudden as the entrance of the first drop
that falls into a vessel or the first ray that penetrates
a dungeon.
This doctrine however does not militate against
the. idea of an antecedent preparation in the con-
science, wrought by the means of grace and the
enlightening influences of the Spirit. But on this
subject I shall have occasion to treat in a future
lecture. At present I shall content myself with two
inferences from the doctrine already established.
1. It inevitably follows from the foregoing exposi-
tion, that none of the feelings or actions or duties,
(as they are called,) of the unregenerate, so far as
they partake of a moral nature, that is, so far as they
are entitled to praise or blame from the moral
Governor of the world, are otherwise than sinful.
They are sinful, or holy, or neither. If neither, they
receive no praise or blame from the moral Governor.
For whatever may be said of God in the character
of temporal head of the Jewish nation, or as accom-
modating in these days his visible dispensations to
visible characters, yet as moral Governor he praises
nothing but holiness, or real conformity to his law^
124 REGENERATION
and blames nothing but sin, which " is the trans-
gression of the law." For to govern according to
LAW enters into all our ideas of a righteous governor.
That some of the feelings and actions of the unre-
generate are of a neutral character is not denied, but
these are to be set aside as of no account. The rest
are either sinful or holy. But they are not holy, for
the beginning of holiness is regeneration, — they must
of course be sinful.
It is a credit not denied to the unregenerate that
the form of their actions is often right ; and if the
form hy itself can be supposed to be respected in
the divine law, it is, as far as it goes, real obedience.
But is the form so divided by the divine law from
the disposition, that standing alone it constitutes
any part of obedience? If so, the form without
the disposition must constitute some part of trans-
gression : and then, in the eye of the divine law^,
a man in part commits murder w^io kills his neigh-
bor by accident, or in a paroxysm of madness.
The truth is, that no action is rewarded or pun-
ished by God or man, (unless by God accommo-
dating his visible dispensations to the apprehensions
of mankind,) otherwise than as it is known or sup-
posed to be the index of the heart. Separate from
murder all ideas of malicious intent, and it is no
longer murder in the eyes of God or man. Separate
from prayer all ideas of pious feeling, and in the
eyes of God and man it is no longer prayer. No
law human or divine ever thought of forbidding a
mad man to kill his neighbor ; (no matter for wiiat
NOT PROGRESSIVE. 125
reason.) No law human or divine ever thought of
requiring a mad man to perform deeds of charity.
It is then difact that no law ever forbade or required
an external action hut as an expression of 7nind,
of choice, of disposition. The external action, in its
naked form, separate from the choice and disposition,
is not required, and the action thus alone is no part
of obedience, no part of holiness. But if anijthing
in the mind is necessary to impart a holy character
to an action, it must be holiness in the mind. For
certainly nothing but the thing itself can instamp its
own character. Where therefore there is no holiness
in the heart, there can be, in the view of Him who
tries the reins, no holy action.
But while I neglect to ascribe holiness, I do not
mean to impute sin, to the bare form of actions. In
strictness of speech, the form distinct from the mind
no more partakes of a moral nature than the motions
of a clock. All that I affirm of the sinfulness of the
actions of the unregenerate is, that so far as those
actions, considered in both the outward and inward
part, partake of a moral nature, they are sinful, and
that whether the external form is right or wrong. In
strictness of speech the sin lies not in the outward
form, even when that form is wa'ong ; certainly not
when it is right. Yet in the popular language of
Scripture, as in the common language of mankind,
the form and disposition are both comprehended in
the action. Now what I assert is, that the action,
thus complexly considered, takes its moral character
not from the form, but from the disposition ; and
11*
126 REGENERATION
where the disposition is WTong, the general action is
pronounced sinful. " The Lord seeth not as man
seeth ; for man looketh on the outward appearance,
but the Lord looketh on the heart." He affection-
ately approves of the widow's mite, while he rejects
the man who, without evangelical love, bestows all
his goods to feed the poor, and then, with a martyr's
zeal, gives his body to be burned. He accepts
" the willing mind" even where no action follows,
while he pronounces the very " sacrifice of the wick-
ed — an abomination." While " a cup of cold
water," administered in love, is rewarded with
eternal life, " he that turneth away his ear from
hearing the law, even his prayer [is] abomination ;"
and that not merely when he intends to mock : " The
sacrifice of the wicked" is abomination ; hoiv much
more when he hringeth it with a tvicked mind.'''' Nor
let it be supposed that his sacrifices are singled out
to bear this reproach. " The plowing of the wicked
is sin." His commonest actions are an offence to
God, because they proceed from a heart " deceitful
above all things and desperately wicked." You
must cleanse the fountain before the streams can be
sweet ; you must heal the tree before the fruit can
be pleasant. " Make the tree good and his fruit
good." " Cleanse first that which is within the cup
and platter, that the outside of them may be clean
also." Hence those maxims inscribed on the tablet
of everlasting truth, " They that are in the fleshy [in
their natural state,] cannot please God ;" and " With-
out faith it is impossible to please him." Without
KOT PROGRESSIVE. 127
that "faith" which "is the gift of God," — that be-
lief that "Jesus is the Christ," which bespeaks one
"born of God," — no action, no prayer is accepted.
" If any of you lack wisdom, let him ask of God; —
but let him ask in faith, nothing wavering; for he that
wavereth is like a wave of the sea : — for let not that
man think that he shall receive anything of the Lorcl^
" Ye ask and receive not, because ye ask amiss," is
the common reproof administered to all who are su-
premely attached to the present world. " We know
that God heareth not sinners," was a profession of
knowledge made even by the Jews. (1 Sam. xvi. 7 ;
Prov. XV. 8 and xxi. 4, 27 and xxviii. 9 ; Jer. xvii. 9 ;
Matt. X. 42 and xii. 33 and xxiii. 26 ; Mark xii. 42 —
44 ; John ix. 31; Rom. viii. 8 ; 1 Cor. xiii. 1 — 3 ;
2 Cor. viii. 12 ; Eph. ii. 8 ; Heb. xi. 6 ; James i. 5 — 7
and iv. 3 ; 1 John v. 1.)
The case is not altered by any convictions which
may be excited by the Spirit, by any anxieties of the
sinner, by any of his attentions to the means of grace.
If regeneration is the commence7nent of holiness, all
the feelings and actions to that moment, so far as
they partake of a moral nature, must be sinful. So
far as the moral Governor is at all affected, he is only
disgusted and offended till the very moment of the
change.
2. It follows from this view that the unregenerate,
even under their highest convictions, and however
near they may have approached to the time of their
conversion, still lie at the imcovenanted mercy of God.
By this I do not mean that no promises are held out
128 REGENERATION
to them on co7iditlon of theii- return ; I only mean that
nothing which they now do, has the promise of any
reward or notice from God. The moral Governor of the
world cannot pledge himself to reward sinful actions,
nor actions barely neutral. A temporal king may con-
sistently engage to recompense actions which have
only a fan* exterior; but for God to do this, would be
to relinquish his right to search the heart. While act-
ing as temporal head of the Jewish nation, (an office,
however, which he never for a moment stood bound
by promise to discharge, but occasionally assumed
in sovereign condescension to the weaknesses of the
people,) he visibly rewarded actions which were good
only in the sight of men ; (and to present to the eye a
continued picture of himself in his providence, he does
the same now;) but he i\e\ei promisecUhdit nation a
sheaf of barley nor a hin of oil, but on condition of
sincere and holy obedience. The following passage
reveals the sole condition, (unless you profanely sup-
pose tioo conditions, like the tivo prices of the petty
merchant,) on which all temporal blessings were
promised that people: "And it shall come to pass, if
you shall hearken diligently unto my commandments
which I command you this day, to love the lord
YOUR GOD, and to serve him with all your heart
AND WITH ALL YOUR SOUL, that I will givc you the
rain of your land in his due season, the first rain and
the latter rain, that thou mayest gather in thy corn
and thy wine and thine oil." (Deut. xi. 13 — 15.) In-
deed, the duty of love to God and man made so con-
epicuous a figure in the ^Mosaic code, (Deut. vi. 5, 6
NOT PROGRESSIVE. 129
and vii. 9 and x. 16, 19 and xi. 1, 13, 22 and xiii. 3 and
xLx. 9 and xxx. 2, 6, 16,20 ; Josh. xxii. 5 and xxiii. 11;)
that this condition was necessarily implied in all the
promises suspended on general obedience. (Deut. vi.
and xi. and xxviii. and xxx.) The sum of that code
was this : " And now, Israel, ivhat doth the Lord thy
God require of thee^ but to fear the Lord thy God, to
walk in all his ways, and to love hun, and to serve the
Lord thy God with all thy heart and with all thy soul^
"Thou shalt not hate thy brother in thine heart, —
but thou shalt love thy neighbor as thyself." (Lev.
xix. 17, 18 ; Deut. x. 12.)
There is another insuperable difficulty in the way
of extending the promises to the unregenerate : they
are not united to Christ. The great bond of union,
i^ faith; but "whosoever believeth — is born of God.^"*
" If any man be in Christ., he is a new creatureP Now
it is obvious that none can partake of the promises,
but they who are united to Christ ; for, like the oil
on Aaron's head that descended to the skirts of his
garments, the promises are all poured upon Christ,
and descend to his members only. " To Abraham
and his seed were the promises made; He saith not,
and to seeds., as of many, but as of one, and to thy
seed., ivhich is Christ f^ "that the blessing of Abraham
might come on the Gentiles through Jesus Christ.,
that we might receive the promise of the ^Y^xiithrovgh
faith ;" " that the Gentiles should be — partakers of his
'promise in Christ^ " All the promises of God in him
are yea and in him amen," — even in him who was
given " for a covenant of the people." " The Scripture
130 REGENERATION
hath concluded all under sin, that the promise by faith
of Jesus Christ might be given to them that believeJ^
(Isa. xlii. 6 ; 2 Cor. i. 20 and v. 17 ; Gal. iii. 14, 16,
22 ; Eph. iii. 6 ; 1 John v. 1.) How, "then, can any
promise reach those who are out of Christ? The
promise chiefly contended for, is one that is supposed
to insure to the unregenerate an answer to their
prayers. But if such prayers are answered, it must be
luithoiit the influence of Christ ; of course, they might
have been answered if Christ had never died. Why,
then, did he die ? * If one prayer of a sinner could as-
* But the unregenerate, it may be said, do receive numberless
blessings on ClirisCs account, that is, in consequei»ce of bis having
undertaken the work of redemption. Every favor which raises them
above the condition of the damned, comes to them in this way.
Granted. But there is a material difference between blessings be-
stowed in sovereign mercy, (that is, without any covenant obliga-
tions,) merely to put them in possession of the full advantages of
probation, and containing no expressions o^ approbation, but only
of patience, and blessings conferred as a reward, a pj'omised re-
ward, and expressive of the approhatio)i of God. Though in sove-
reign mercy God may deal more favorably with sinners than if no
chance existed for their salvation, he cannot approve of an unholy
work even for Christ's sake, and cannot, in his secret transactions
with the soul, express that approbation by a reward. For Christ's
sake he may accept a liohj action, which otherwise could not be
accepted from a sinner, that is, could not be rewarded with any
token of favor ; but to accept unJioliness on Christ's account, /.< no
part of the Gospel plan. It is no part of that plan to accept an
act of a sinner on Christ's account without his own consent that
Christ should be the ground of acceptance, in other words, without
his own faith. If then the prayers of those who are not united to
NOT proghessiye. 131
cend to God without going through Christ, « wliole soul
might ; and if one soul might, a ivhole icorld might. If
in one act a sinner is accepted without a Saviour, he
may be so accepted in his general character ; and if
07ie may, a ivliole world may. "Why, then, was a Sa-
viour provided ? But far be such a thought from us.
Infinite purity cannot commune with pollution, in a
single instance, nor look upon a sinner, but through
a Mediator. What ! mean you to contend for the priv-
ilege of going to God without a Mediator ? for the
privilege of rushing into a consuming fire ? for the
privilege of being pagans ? Presume that a prayer
may reach the mercy-seat without going through
Christ! — if this is not self-righteovsness, expunge the
word from the language. Further, a promise implies
a reivard. Now if the unregenerate are rewarded, they
are revmrded before they are pardoned. They receive
tokens of favor while they remain objects of wrath.
And for what are they rewarded ? Not for the mer-
its of Christ, (for they have no part in him,) but for
their own works, — works too which, if not indifferent,
are positively sinful. This is " confusion worse con-
founded." But charge not this confusion upon the
Bible. From Genesis to Revelation, not a promise
of such a nature is found. "Ask and ye shall receive,"
is indeed said to all ; but when you would know the
meaning of that condition, the answer is, "ask in
Christ by faith are approved, accepted, anstcered, reicarded, (for
11 these terms are applicable if one is,) it is not done on Christ's
'recount. If such prayers reach the throne of God, they do not
iscend through a Alediator.
132 REGENERATION NOT PROGRESSIVE.
FAITH, NOTHING AVAVERiNG." It is Said, indeed, that
"the kingdom of heaven suffereth violence, and the
violent take it by force ;" but if you have yet to learn
what sort of violence is meant, even an Old- Testa-
ment saint can tell you : " My son, if thou wilt re-
ceive my words and hide my commandments with
thee, so that thou incline thine ear unto wisdom and
apply thine heart to understanding; yea, if thou criest
after knowledge., and liftest up thy voice for under stand-
ins:. — if thou seekest her as silver, and searchest for
her as for hid treasures ; then shalt thou understand
the fear of the Lord and find the knowledge of God." In
short, all the promises addressed to the unregenerate,
are summed up in either of the following texts : " Ye
shall seek me and find me ivhen ye shall search for
me WITH ALL YOUR HEART." " If — tliou shalt seek the
Lord thy God, thou shalt find him if thou seek him
WITH ALL THY HEART AND WITH ALL THY SOUL."
(Deut. iv. 29 ; Prov. ii. 1—5 ; Jer. xxix. 13 ; Matt.
xi. 12 ; John xvi. 24 ; James i. 6.)
LECTURE VI.
REGENERATION SUPERNATURAL.
PSALM ex. 3.
THT PEOPLE SHALL BE WILLING IN THE DAT OF THY POWER.
This promise to Christ respecting his future king-
dom, is very emphatic. It can scarcely be tortured
into any other meaning than that his power should
be effectually exerted to render his people willing to
submit to his empire ; not indirectly, by presenting
to their view his miracles and the destruction of his
enemies, and leaving the event to the casual opera-
tion of their self-determining power, but by a conquest
of their wills or hearts through the efficacious influ-
ence of his Spu'it.
In the last lecture it was proved that regeneration
is an instantaneous change, from exclusive attach-
ment to the creature, from supreme selfishness, from
enmity against God, to universal love which fixes the
heart supremely on him ; that there is no previous
abatement of the enmity or approximation towards a
12
134 REGENERATION
right temper, the heart being at one moment in full
possession of its native selfishness and opposition, at
the next moment in possession of a principle of su-
preme love to God, — acquiring thus, in an instant,
a temper which it never possessed before. Here is a
phenomenon wholly unlike any other revolution in
the moral or social world. How is it to be accounted
for ? Is it produced by the self-determining power of
the human will, or by the power of God? If by God,
is it brought about according to the stated operations
of nature, or in a supernatural way ? If in a super-
natural way, is it done on account of anything pre-
viously performed by the sinner, or in any sense by
his cooperation ? These three questions will form
the plan of the present lecture.
I. Is this change produced by the self-determining
power of the human will, or by the power of God ? Not
by the self-determining power of the will or heart,
{both are included in the term, as here used,) for the
very last act of the will or heart, before the change, was
entirely hostile to God, and the first right act evinces
the change to be passed. The will was an enemy in the
last act before the act of love. Does, then, the foe in-
stantly create the friend? Does an effort of enmity
instantly produce love ? Whenever did darkness
create light ; or death, life ? Is it credible that the
will, while fully opposed to God, should contrive
and accomplish so holy and so vast a change in a
moment ? None will pretend it. No man in his
senses ever pleaded for the self-determining power,
who allowed the change to be so sudden and so
SUPERNATURAL. 135
great.* But, I ask again, what could possibly have
induced the will, all at once, to make so great and
new an effort? Motives? But the same motives had
been resisted for years, and were firmly resisted in the
very last act before the change. Now that the will
should steadily resist all motives from the beginning,
and all at once yield in an instant, without any new
inducement, without any previous consent of its own;
— that love should start up out of enmity in a mo-
ment, uncaused but by itself, is altogether incredible,
and never was and never will be believed by any ra-
tional mind. The moment regeneration is proved to
be an instantaneous change from unabated enmity to
supreme love, the argument for the self-determining
power is forever ruined.
Nor will any relief be found by seeking an ally for
the will in the understanding. Universal experience
proves that the understanding cannot control, much
less create, the affections. If it could, every man
would be sure to do as well as he knows how. If it
could, the enmity of the natural heart would be
chargeable only to ignorance ; and then the enmity
would not be directed against the true God, but
against ^ false inrngeof God which it is every man's
duty to hate. These faculties of the mind have, in-
deed, some control over each other, but by no means
* The author tclleves that no act of the will, whether hostile
or not, produces a subsequent act ; but to adapt his argument to
those of a different opinion, he urges the hostile state of the will
just before regeneration ; for, if it act at all in a causal way, it is
rational to suppose that it will act according to its present temper.
136 REGENERATION
enough to support such an hypothesis. Their empires
are very distinct, and divide a man, as it were, against
himself. In its turn, the understanding will not sub-
mit to the heart. Who ever set himself down to any
mental effort, for instance to write a composition,
without feeling the uncertainty whether his intellect
would obey his wishes ? The will has to stand and
solicit, and is often held in suspense whether its suit
will be favored or denied. Could the heart control the
understanding, who would not at once make himself
a Newton ? And it is only an equal law of nature,
that the understanding should not control the heart.
If it could, who would not speedily rid himself of
many uncomfortable passions ? If it could, which
of you would not become a Christian at once ?
The theory of the self-determining power being thus
set aside, those systems which have been built upon it
sink of course. These systems may all be reduced to
three: the Pelagian, Arminian, and Semi-Arminian.
I will spend a moment in spreading these out by the
side of the Calvinistic doctrine, that you may dis-
tinctly see in what points they differ.
The Pelagian theory is, that God does no more than
present motives to the mind by th« external hght of
truth: to these the will, in the exercise of its self-
determining power, yields or refuses to yield; and
the good man, alone, makes himself to differ from oth-
ers who possess equal means of information. This
system wholly sets aside the influences of the divine
Spirit,
The Arminian theory is precisely the same, only it
SUPERNATURAL. 137
acknowledges the enlightening' influence of the Spirit
as an auxiliary in setting motives before the mind.
To these motives the will, in the exercise of its self-
determining power, yields or refuses to yield ; and
the good man, alone, makes himself to differ from
others who enjoy common grace.
Thje Semi-Arminian theory differs from the latter only
in name and in a greater confusion of language. Ac-
cording to this system, God affords a portion of spir-
itual fliV/, producing something more than lights and
something less than holiness. If that aid is improved,
he will afford more ; and so on, till the change is com-
plete. This undefinable influence, between an enlight-
ening and a sanctifying one, the mind, though utterly
destitute of " true holiness^l'' is capable of improving so
as to meet with divine approbation^ and, in reward^ to
receive more ; but it is capable, by the self-determin-
ing power of the will, (which that influence does not
control,) of misimproving the grace, and so losing the
effect. God really does more for one than another,
because one has better improved his grace, though with
an unholy heart; but he would do as much for one as
another, if all would improve alike. The real differ-
ence is made, not by discriminating grace, but by
one's improving divine influence better than another,
through the self-determining power of the will, which
that influence did not control. This theory rests its
weight on three columns: the self-determining power,
progressive regeneration, and the dogma that God ap-
proves of unholy deeds ; all which, I persuade myself,
have been proved to be but shadows.
12*
138 REGENERATION
Men go through life the dupes of names. I beg to
know what can be meant by an influence which pro-
duces something more than light, and something less
than holiness ? Does it enlarge the understanding ?
Does it strengthen the memory? And if it did, what
then ? What has an enlargement oi natural powers to
do with a change of heart ? Satan, in natural powers,
surpasses any saint on earth. But of a ???orfl/ tendency,
what other influence can there be, than that which in-
forms the conscience or improves the heart? in other
words, than that which enlightens or sanctifies ? Do
you say it is an influence which would lead to holi'
ness if the ivill did not resist ? But what other can
that be, than an enlightening' influence ? Come, fix a
microscopic eye on this single point. What influence
can you conceive of, between that which presents mo-
tives to the will, leaving it unconstrained, and that
which bends the will by constraining power ?* Do
you say, there may be a pressure of power which the
will resists ? But, upon your principle, what right has
power to encroach upon the freedom of the will, by
undertaking to compel it ? If I have no right to bring
a man by force to the house of God, I have no right
to exert the least muscular strength upon him, or to
assail him in any other way than by motives. But
who knows that such a pressure is made, if no effect
follows ? Who can be conscious of a divine influ-
ence but by the effect ? But if there be an effect, what
effect? What effect pressing in the direction of holi-
* For an explanation and vindication of such expressions, see
Note to page 141
SUPERNATURAL. 139
ness ? Do you say there is thoughtfulness, solemnity,
and distress ? But these are only natural effects of
light, carried home to the conscience. Do you say,
it removes prejudice ? But how, except by light,
since it leaves the lieart unaltered? Do you say, it
restrains from passion and sin ? But how, except by
motives, (and by regulating, perhaps, the tone of the
body, and the disposition of outward circumstances,)
if the heart remains the same ? This intermediate in-
fluence, then, must be an illusion, unless it is some-
thing which makes the heart better ivithout holiness.
But it has appeared in a former lecture, that in the
nature of things the heart cannot be made better till
it is supremely fixed on God. I ask again, what aid
can the mind need other than light, when the self-
determining power is fully competent to settle the
issue ? If the will cannot determine itself to good,
without other aid, what becomes of the boasted self-
determining power ? I cannot, therefore, compre-
hend what more the sinner is to receive, for improving
the grace. More what ? More strength ? But what
do you mean by more strength ? Do you mean more
natural powers of body or mind? But these are not
needed upon any plan, certainly not upon yours, for
the will, you say, is fully competent to determine it-
self. Do you, then, mean more moral strength ? But
moral strength is holiness, of which the sinner pos-
sesses none till regeneration is complete. Do you
mean more strength of resolution and desire ? But
what are resolutions and desires that make the lieart
no better ? Do you mean resolutions and desires
140 KEGENERATION
which gradually improve the heart ivithout holiness 7
But this, again, is running foul of the doctrine of
progressive regeneration, which has been shown to
be a dream. You must, then, mean more light;
and it comes to this at last, that all which has been
received as an enlightening influence, that all which
is to he received is more light, and still more light, —
and the self-determining power of the will, influenced
only by light, is to change the heart : and this car-
ries you back to downright Arminianism, from which
you never departed but in name and in a more per-
fect confusion of tongues. Indeed, it is capable of the
fullest demonstration, that between the grossest Ar-
minianism and the correct system, there can be no
medium. And then this ruinous attempt to bolster
up the self-righteousness of sinners, by telling them
that God will reward their unholy deeds ! Has it not
been shown that all the feelings and actions of the
unregenerate, so far as they partake of a moral nature,
are not only unholy but sinful. And will you pre-
sume to tell men that God will reward sin, or things
at best but indifferent ? that he will lavish rewards on
men who are out of Christ and still lie under con-
demnation ? Do it if you will, but you must answer
it to God.
In opposition to all these theories, the Calvinist
tells you, that the heart is so depraved that it ivill not
improve divine influence till it is changed ; that it stub-
bornly resists all light and motives till it is forced to
submit; that the moral ruler has as much occasion
to subdue the heart by strength, as an earthly king
SUPERNATURAL. 141
to quell by force his rebellious subjects; and that the
simple history of the change is, that God makes his
people ivilling in the day of his power* And if the
change is instantaneous from unabated enmity to su-
preme love, the Calvinist must be right. These other
theories are founded on the principle of progressive
regeneration, (so far as they recognize any such
change,) and on that of the self-determining power.
Prove regeneration to be instantaneous, and thus dis-
solve the dream of the self-determining power, and
all these theories sink at once.
But to whom do the Scriptures ascribe the change
* When the author speaks of the will's being constrained and
subdued, he means nothing inconsistent -with, freedom. He means
merely that a rebellious will has its resistance destroTjed by the
power of God. But it still remains a will, and acts as such ; that
is, the mind continues to will, in other words, to be willing, and if will-
ing, then free. The very act of the will is voluntariness, — is there-
fore freedom itself; and the question whether this faculty is under a
constraint inconsistent with liberty, is to the author's mind as un-
meaning as the question whether freedom is free. The only effect of
what in popular language he calls a constraining influence is, that
God's people are made willing In the day of his power. But when an
opposing will, Avhich is the voluntary action of the man, has its
resistance destroyed by the power of God, — when the spontane-
ous and wicked opposition of the sovil is thus annihilated by supe-
rior strength. It is calculated to give a just idea of the moral
agency and guilt of the sinner to say that the ivill is subdued, that
the rebel is conquered. And If this style does not perfectly ac-
cord with the dialect of metaphysicians, it Is no less to its praise
that it agrees with the language of prophets and apostles.
142 REGENERATION
in question ? The answer meets you on every page.
" The preparations of the heart in man and the an-
swer of the tongue is from the hordP " Every good
gift and every perfect gift is from above^ and cometh
doicn from the Father of lights^ " By grace are ye
saved, through faith, and that not of yourselves^ it is
the gift of God.'''' " Who then is Paul, and who is
Apollos, but ministers by whom ye believed, even as
the Lord gave to every man ? I have planted, Apol-
los watered, but God gave the increase. So then
neither is he that planteth anything, neither he that
watereth, but God that giveth the increase.''^ (Prov.
xvi. 1 ; 1 Cor. iii. 5 — 7 ; Eph. ii. 8 ; James i. 17.)
II. Is this change brought about according to
the stated operations of nature, or in a supernatural
way ?
In settling this question every thing depends on
obtaining precise ideas of the meaning of the terms.
What then is meant by the stated operations of
nature? Precisely what the terms obviously express,
an-d what they have always been understood to
import, namely : the stated operations of Divine
power, exerted through the medium of second causes^
and in so uniform a way that a person, having a
comprehensive view of all the laivs of nature, and
particularly of the second causes that would be
brought to act in a given case, might infallibly caU
culate the issue unless disappointed by a supernatural
interposition.
This stated operation extends not only to matter
but mind, and of course to man as composed of
SUPERNATURAL. 143
both. Could you perfectly know the hahitual du-
position of a man, what would be the state of his
bodij and outioard circumstances at a given time,
and all the motives that would assail him ; and were
you sufficiently skilled in the laws of nature to
estimate universally and with precision the influence
of second causes, — you might infallibly calculate
how he would feel and act if not prevented by a
supernatural influence. Even with our limited knowl-
edge of the laws of nature, we can form in many
instances very correct conjectures respecting the
future conduct of men. A skill at this calculation
forms much of the ability of the statesman, and
indeed much of the prudence of ordinary life. From
the laws of nature you may calculate with great
certainty, that men in given circumstances will
exercise feelings ivholhj unlike any ivhich they noio
possess, and in some cases, wholly unlike any which
they ever had ; as that a passionate man, whom you
now see placid and affectionate, will rage when he
is provoked ; as that a covetous man, who is now
melted into compassion and charity, will exercise
oppression as soon as a fit occasion offers ; as that a
youth when he becomes a parent, will exercise
parental affection. Now can you form any such
calculation respecting the future conversion of men ?
or could you if you were perfectly acquainted with
all the laws of nature ? This is the question to
BE tried.
But before proceeding to examine those laws of
nature on which this effect must depend if it is a
144 REGENERATION
natural effect, let us be fully apprised of the conse-
quences which must result from adopting such a
principle. If the change is brought about by divine
power working through the medium of second
causes, according to the established course of na-
ture, then these consequences will follow.
First, no greater or other exertion of power is
made at the time of producing the effect, than was
made in the antecedent preparations in nature to
produce it.
Secondly, no greater or other exertion of power is
made where the effect folloios than where it does not^
the whole exertion being put forth to support the
attributes of the natural agents^ which are always the
same, whether combined for action or not, and must
produce the effect when they are combined and meet
with no special resistance. Thus no greater or other
exertion is made to produce a crop, where seed and
soil and rain and heat and ak combine and find no
special resistance, than to support the same agents
where they do not combine, or where the crop is
prevented by reptiles, flood, fire, or the violence of
man.
Thirdly, where all the natural agents combine, the
effect cannot be prevented without a supernatural
interposition.
Fourthly, where natural agents enough combine
to produce the effect in one instance, they will pro-
duce it in all unless prevented by special resistance.
We should then expect that the same outward
means that can convert one, would convert all,
SUPERNATURAL. 145
unless some invisible cause, such as peculiar stub-
bornness, or, special temptation, or the self-determin-
ing power prevented. But persons apparently the
most stubborn, and most exposed to temptation,
often become Christians, while others, apparently
more pliable and less tempted, remain in sin, — both
under the same instruction. To account for num-
berless disproportions of this sort, we should be
obliged, so far as we can dicover, to resort to the self-
determining power of the will.
The whole drift of these consequences is to deny
that regeneration is any greater or other exhibition
of divine power than the common operations of na-
ture. But how does this comport with thos€ texts
which represent the change as preeminently the work
of God, and as being a vast exhibition of pov/er ?
" This shall be the covenant that I will make with
the house of Israel : After those days, saith the Lord,
/will put my law in their inward parts, and write it
in their hearts, and luill be their God, and they ^hall
be my people." " And /will give them one heart and
one way, that they may fear me forever. — /will put
my fear in their hearts, that they shall not depart
from me." " The Lord thy God wiW circumcise thine
heart and the heart of thy seed to love the Lord thy
God." " / will pour upon the house of David and
upon the inhabitants of Jerusalem the spirit of grace
and of supplication ; and they shall look upon me
whom they have pierced, and they shall mourn." " I
thank thee, O Father, Lord of heaven and earth, be-
cause thou hast hid these things from the wise
13
146 REGENERATION
and prudent and hast revealed them unto babes.
Even so, Father, for so it seemed good in tliy sight."
" Blessed art thou, Simon Bar-jona, for flesh and
blood hath not revealed it unto thee, but my Father
which is in heaven." " No man can come to me
except tJie Father^ which hath sent me, draw him. —
No man can come unto me except it were given
unto him of my Father.^^ " A certain woman,
named Lydia, — heard us, whose heart the Lord
opened." " For God who commanded the light to
shhie out of darkness, hath shined in our hearts to
give ibe light of the knowledge of the glory of God
in the face of Jesus Christ." " In whom also ye
are circumcised with the circumcision made without
hands, in putting ofl* the body of the sins of the
flesh by the circumcision of Christ; buried with
him in baptism, wherein also you are risen with
him through the faith of the operation of God who
hath raised him from the dead." " The eyes of your
understanding being enlightened, that ye may know,
— what is the exceeding greatness of his power
to US-ward who believe, according to the working
of his mighty power which he wrought in Christ
when he raised him from the dead and set him at his
own right hand in the heavenly places." By the
grace of God I am what I am ;" " ministering the
Gospel of God, that the offering up of the Gentiles
might be acceptable, being sanctified by the Holy
Ghost ;" *' Whereof I was made a minister, accord-
ing to the gift of the grace of God given unto me
by the effectual working of his power. Now unto
SUPERNATURAL. 147
him that is able to do exceeding abundantly above all
that we ask or think, according to the power that
worketh in us, unto him be glory in the church by
Jesus Christ throughout all ages, world without
end." (Deut. xxx. 6 ; Jer. xxxi. 33 and xxxii. 39, 40 ;
Zech. xii. 10 ; Mat. xi. 25, 26 and xvi. 17 ; John vi.
44, Q6 ; Acts xvi. 14 ; Rom. xv. 16 ; 1 Cor. xv. 10 ;
2 Cor. iv. 6 ; Eph. i. 18—20 and iii. 7, 20 ; Col. ii.
11, 12.)
Such is the emphasis everywhere laid, not only on
the agency, but on the mighty power of God in
sanctifying the heart. And now let me ask, do these
representations appear as though he was the author
of holiness in no higher sense than he is the " father"
of " the rain" and begetteth " the drops of the dew ? "
But this question must be brought to a stricter test.
It is necessary to examine those laws of nature in re-
lation to mind on which the change must depend
if it is a natural effect. If this part of the subject
should be less intelligible and interesting, it may be
some consolation to know that it will not be long.
There are but two ways of changing the mind of
man by second causes ; one by motives, the other by
mechanical influence. Every influence of a second
cause which is not of the nature of a motive, may
properly be denominated mechanical, as its action,
not being through the medium of the will, is much
like that of one material substance upon another.
Now if we examine the effects produced on mind
by these two causes, we shall come to the three fol-
lowing conclusions : first, that motives have no in-
148 REGENERATION
fluence to change the disposition; secondly, that
mechanical causes, which alter the disposition, taste,
and feelings of the mind, do it by a gradual process,
except in the single instance where the change de-
pends on a sudden alteration in the state of the
hodu ; thirdly, that of course no law of nature can
produce an instantaneous change of heart.
The three leading laws of nature in relation to
mind which have any connection with our subject,
are these : —
Fkst, that the ivill^ the immediate cause of muscu-
lar motion, is governed by motives addressed to the
heart and approved by the heart. As far as the mo-
tive agrees with the temper of the heart, that is, with
the tastes and affections of the man, and no further,
has it any power to move the will. A feast is no
motive where there is no appetite. The happiness
of., another is no motive where the person is hated.
The glory of God is no motive to an opposing heart.
The power of a motive to influence the will, always
presupposes a disposition in the heart to entertain
and fall in with it.
Secondly, the disposition of the heart, (whether you
mean by disposition the stated manner of its acting
or the foundation of its exercises,) is never produced
by motives even as a second cause. If by the dispo-
sition of the heart you mean the stated manner of its
acting, and call the objects towards which it acts the
motives of its action, then my position is, that the
objects, (though individually the occasion of each
particular exercise,) never gave the heart the habitual
SUPERNATURAL. 149
turn to act with love rather than aversion towards
objects of that description. To be beloved, the ob-
jects must individually be of a class which the heart
is already accustomed to love, or is commencing the
custom under the influence of a cause wholly distinct
from the objects. An object belonging to a class
which the heart is accustomed to hate, will not ex-
cite love till there is first a change of stated action
which the object did not produ^^e. The heart must
have begun a course of action favorable to objects
of a particular description, before you can calculate
that any one of them wiU be beloved. When one
of that class, standing late in the series, is presented
to the mind and meets with regard, you at once per-
ceive that that individual did not produce the estab-
lished course. Transfer then your thoughts to the
first object in the series, and you immediately dis-
cover that that individual had no more influence
to settle the course. You instantly resort to an
anterior cause. That cause you say is God, whose
influence to begin the course was prior in the order
of nature to the first act towards the first object.
The objects individually occasion action of some
sort ; but that a whole class are statedly loved
by one and hated by another, must be imputed
to a cause wholly distinct from the objects them-
selves : for if the cause lay in the objects, the effect
would be the same on every mind. It is obvious
therefore that the love of an object presupposes a
course of action favorable to objects of that class ^
previously established, or then commencing under
13*
150 . REGENERATION
the influence of a cause wholly independent of the
object. In other words, it presupposes a stated fnan-
ner of action, — a disposition (as you are pleased to
call it,) which the object had no influence to produce.
What is presupposed in the first influence which the
object exerts, could not be produced by the object it-
self, even as a second-cause.
On the other hand, if you mean by disposition a
taste or principle that is the foundation of exercises,
then it is still more evident that an object, to be be-
loved, must be adapted to the existing' disposition :
of course, it had no influence to produce it. If you
admit the existence of a taste or principle, and call
the object the motive which moves the heart to action,
you Avill readily allow that the object must be accom-
modated to the taste before it can become a motive,
that is, before it can be beloved. It must find the
disposition prepared to entertain it, before it can
move the heart. A hated object can never be a mo-
tive to love ; but a beloved object finds the taste
already in its favor. The power of the object to be-
come a motive, presupposes a disposition in the heart
to love it. Of course, it did not produce that dispo-
sition, even as a second cause. And if, by its own
charms, it cannot create the disposition, neither can it
by associating with itself the consideration of advan-
tage. The heart is not so to be bribed. " K a man
would give all the substance of his house for love^ it
would utterly be contemned." (Cant. viii. 7.) It is
impossible, then, that a new disposition should be
produced in a natural (I may add, or even in a super-
SUPERNATURAL. 151
natural) way, by the influence of motives. Motives,
as objects of love or aversion, occasion the heart to
act according to its existing disposition^ and there their
power ends.*
Thu'dly : though the tastes and feelings of -the heart
cannot be changed by motives, they do undergo great
and permanent alterations through the mechanical
influence of second causes, and therefore in a natu-
ral way ; but these changes are all brought about by a
gradual process, except in the single instance where
they depend on a sudden alteration in the state of the
body. Where the body is suddenly and permanently
thrown into a new state by deep affliction or disease,
the man may instantly and finally lose, for example,
his love of books, his love of music or painting or
commercial business or a military life. In all other
instances, the change is slow and progressive. How
many new tastes or habits of feeling are gradually
formed by enlargement of views, by increasing age,
* To some, who cast an eye on the first edition of this work,
it did not appear self-evident that a new disposition may not be
produced by the instrumentality of motives, though not in a natu-
ral, yet in a supernatural way. But if, in tlie nature of things, a
motive cannot exert an influence on the mind till it first accords
with the disposition ; for instance, if a feast cannot excite a desire
while it is loathed ; it cannot be 7nade to exert such an influence
by any power whatever. For one to exercise a dii^ect desire for
what he hates. — for a detested object to awaken love, or by all
the considerations associated with it to produce a disposition to
love the object for its own sake, appears not to lie within the reach
of possibility.
152 REGENERATION
by new connections, by a change of employment, by
the influence of climate, diet, affliction, and various
other causes.
According to these laws, then, God acts in a natu-
ral way»when he causes the muscles to obey the will,
the will to obey the heart by yielding to motives
which the heart approves, the heart to act towards
diflferent objects according to its present disposition,
naturally produced, (whether you mean by disposition
the stated manner oi its acting, or something which is
the foundation of its exercises,) or when he alters the
disposition, either suddenly by a change in the body,
or progressively by the mechanical influence of other
natural causes. These I call natural eflTects, because
a person acquainted with all the laws of nature, know-
ing perfectly the present disposition of another and
all the mechanical causes that would conspire to alter
it, (everything supernatural being withheld,) having a
complete view of the state of that person's body and
outward circumstances at a given time, and fore-
seeing all the motives that would be addressed to his
heart, might calculate how he would feel and act,
we have every reason to believe, with as much pre-
cision as we can calculate an eclipse.
Now to apply these principles to the case of re-
generation. It will not be pretended that this great
and permanent revolution of character is produced
by a sudden alteration in the state of the body; and
as it is instantaneous, it cannot be brought about by
the mechanical influence of other second causes ; not,
therefore, by lights in the way that our tastes and hab-
SUPERNATURAL. 153
its of feeling are gradually changed by knowledge.
Therefore, in one of the two ways in which the mind
is changed by second causes, this revolution cannot
take place. It must, then, if it is a natural effect, be
brought about by motives. But motives, we have seen,
have no influence to produce a new disposition, in
either sense of the word, least of all to produce that
heavenly temper which is wrought in regeneration.
Though the word of God, in the shape of motives,
has an important instrumentality in carrying on the
preparatory work in the conscience, and in occasioning
the exercises of the new heart, it is in no sense instru-
mental in changing the clisposition. The motives must
find the disposition already prepared to favor them
before they can act upon the mind. The holiness and
justice of God, for instance, are no motives to love
while they are hated. The amiableness of religion is
no motive, while it does not appear amiable to the
mind. The mercy of God, and the rewards of religion,
with all the hopes they inspire, and all the claims to
gratitude they bring, and, I may add, the terrors of
the law, find nothing of a moral nature to address,
in such a heart, but the mere principle of selfishness:
but considerations addressed to selfishness, or which
find nothing else in the heart to appeal to, can never
weaken the dominion of self-love. The reasonable-
ness of religion and the criminality of sin may press
the conscience^ but they will press millions of con-
sciences to eternity, without proving motives to love.
If conscience can control the heart, the heart is not de-
154 KEGENERATION
praved. If the heart is ready to love God as soon as
it sees its obligations, it is well disposed. If all that
is to be removed is ignorance, its sin is only a mis-
fortune. If the enmity is a mere prejudice, which
light can remove, it opposes nothing but a false im-
age of God, and is commendable. But if the carnal
mind is hostile to the true God, it will hate him the
more, the more it sees him ; and light (as at the last
day) will only rouse the enmity to stronger action.
To use light, then, as an instrument to cure the dis-
position, is like using oil to extinguish fire. But it is
enough to ask, how can the motives of religion be the
instruments of producing a new disposition, when
that disposition must exist before the motive can take
hold of the heart ? Or the question may be decided by
facts. Have not all these motives assailed the heart
for many years, without taking away a particle of its
opposition ? For months together have they not been
set home upon the conscience, without at all weak-
ening the enmity? How comes it to pass, then, that
at length, in one moment, they enter the heart and
rise to supreme dominion ? Have they, all at once,
broken their way through, and assisted in new-model-
ling a heart on which, till that moment, they could
have no influence? The decisive question is: Was
the power applied to the motives^ to open a passage
for themselves ; or to the hearty to open a passage
for them ? Let the event declare : the heart was new
before the motives entered.
As then the change in question is effected neither
SUPERNATURAL. 155
by mechanical causes nor by the influence of motives,
it is not brought about by any of the laws of nature,
and of course is supernatural.
An effect may be supernatural which is produced
by a second-cause above 7iatKre, — for instance, an
angel ; but the one under consideration is not only
supernatural but immediate^ in the sense in which those
effects were immediate which followed the extension
of Moses' rod, the blast of trumpets before the walls
of Jericho, the voice of Ezekiel in the valley of bones,
and the application of clay to the eyes of the blind
man.*
* These exertions of miraculous power, I consider immediate,
though preceded by antecedents which had no stated connection
with the effects. I consider no power mediately exerted, natural
or supernatural, but through an instrument which statedly pro-
duces the effect when employed.
This question of mediate or immediate, however, is not a ques-
tion whether the power is lodged in second causes or remains in
God. Even physical causes have no efficiency, and are nothing
but stated antecedents. But they have a nature and they have
properties, and those properties act upon objects, and instrument-
ally produce effects, and become real second-causes. Thus fire
consumes wood. The power is indeed all of God, but it acts only
in that influence which appears to be inherent in the second cause.
So in cases of supernatural agency, wherever the power is exerted
through a second cause, it appears to reside in that cause ; as,
where an angel is employed, or, where sanctification is carried on
by a stated connection of antecedents and consequents, according
to a law of the new creation, I know of no instrument, naturally
or supernaturally employed, that does not drop its own proper
and stated influence upon the subject. To act mediately, is not to
act merely after an antecedent, but to act through a second cause.
156 KEGENERATION
To sum up all in a word, there is no stated opera-
tion of Divine power from which we can infer, or
could if we knew all the laws of nature, that a con-
victed sinner, in any state in which he can be before
regeneration, will the next moment be the subject of
this change : or indeed that a man placed in any situ-
ation, or assailed by any means, will ever become a
But where the properties wlilch God imparts to an antecedent do
not act upon the subject to produce the effect, he cannot be said
to aJbt through a second cause in producing it ; that is, his influ-
ence is not barely that which appears to reside in the antecedent.
To say that an effect is not immediate because preceded by a
mere antecedent in which is lodged no influence or instrumental-
ity more than in any other antecedents in another part of the
world, and which can in no sense be regarded as a second cause,
seems a confusion of terms.
In point of immediateness, the new disposition stands exactly
on a footing with these miraculous effects mentioned in the text.
In one case, the rod was stretched out ; in the other case, light is
spread before the mind : but in neither can I trace any such in-
fluence in the antecedent, as belongs to a second cause.
Even physical causes are only stated antecedents. Yet that
stated connection between antecedents and consequents, is what
we calculate upon in all our attempts to accomplish anything in a
natural way by our own agency. To suppress all similar expec-
tations of achieving anything by our agency, as a matter of course,
in the business of regeneration, I urge that there is no established
connection between any antecedent and this effect. This is all I
mean. And this must be maintained, in order to suppress the
presumptuous hope. For, if regenerating power acts through a
stated antecedent, or course of antecedents, we may expect as
much from our own agency in this as in physical cnt ?rprisc3.
SUPERNATURAL. 157
real Christian :• in other words, there is no second-
cause which is an invariable antecedent to this effect.
" The wind bloweth where it listeth, and thou hear-
est the sound thereof, but canst not tell whence it
Cometh and whither it goeth ; so is every one that is
born of the Spirit." (John iii. 8.)
This doctrine is confirmed by the word of God, in
representations as strong as any language can furnish.
The change is there expressed by a variety of names,
borrowed from the most stupendous operations of su-
pernatural power. It is called a neio creation: "We
are his workmanship, created in Christ Jesus unto
good works." "Therefore if any man be in Christ,
he is a new creature.''^ " The neiv man, which after
God is created in righteousness and true holiness."
If the first creation established the laivs of nature, the
new creation, according to analogy, should establish
another scries of operations, regular indeed, but above
nature. And this appears to be the fact. Further,
the change is called a resurrection from the dead :
" You hath he quickened who were dead in trespasses
and sins. — 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." "As
the Father raiseth up the dead and quickenetJi them,
even so the Son quickeneth whom he will. — The hour
is coming, and now is, when the dead shall hear the
voice of the Son of God, and they that hear shall //ye."
The vision of Ezekiel is to the same purpose. The
change is also called by names taken from the super-
natural operations of our Saviour upon the bodies of
14
158 REGENERATION
men, such as opening the eyes of the blmd and unstop-
ping the ears of the deaf : " I, the Lord, have called
thee in righteousness — to open the blind eyes."
"And in that day shall the deaf hear the words of the
book, and the eyes of the blind shall see out of obscurity
and out of darkness." It is called the removal of the old
heart and the production of a neiv one : "A new heart
— will I give you, and a new spirit will I put within
you, and I will take away the stony heart out of your
flesh, and I will give you a heart of flesh." It is
called a new birth : " Except a man be born again,
he cannot see the kingdom of God." (Isa. xxix. 18 and
xlii. 6, 7 ; Ezek. xi. 19 and xxxvi. 26, 27 and xxxvii.
1__10 ; John iii. 3, 5 and v. 21, 25 ; 2 Cor. v. 17 ;
Eph. ii. 1, 4, 5, 10 and iv. 24 ; Col. ii. 13.) The first
bii'th is according to nature ; but I am disposed to in-
quire, with the wondering Nicodemus, by what natu-
ral process a man can be born when he is old. Indeed,
all these figures, if you would save them from the
charge of the most unaccountable extravagance, de-
note a change above nature. How strangely inflated
would it seem to call any of the natural alterations,
which daily take place in our feelings and conduct,
a new creation, a new birth, or a resurrection from
the dead.
But though the effect is supernatural, I do not call
it miraculous^ this term being appropriated to events
more obvious to the senses, and intended to furnish
visible and tangible proof of the truth of religion.
This is the fair definition of a miracle ; and to apply
the name to such an invisible, unobtrusive effect,
SUPERNATURAL. 159
can have no other tendency than to discredit the
doctrine of a supernatural change.
IIL Is this change wrought on account of any-
thing previously done by the sinner, or in any sense
by his cooperation ?
This question is soon disposed of. It has been
proved that till the moment of the change the sinner
is in a state of complete rebellion against God, and
except things indifferent does nothing but sin. But
does the moral Governor of the world reward actions
which are sinful or indifferent ? I have proved that
he does not. And what proof can yon set in oppo-
sition to this ? None derived from his promises^ for
it has been shown that none of the promises respect
the actions of the unregenerate. And if no promise^
then no explicit encoura^eiJient; for with every being
of truth and honor such an encouragement would
amount to a promise. You cannot then find the
proof in his word. And to argue from his providence
is altogether fallacious. " No man knoweth either
love or hatred by all that is before them. All things
come alike to all ; there is one event to the righteous
and to the wicked." (EccL ix. 1, 2.) You do not
find then the proof in his providence nor yet in his
word. Where then do you find it ? Indeed, for a
man, ivithout any other dependence on Christ than
the tinregenerate feel^ to expect to obtain a new
heart from God by anything which he can say or
do, is sheer self-righteousness.
Nor does the sinner co-operate in producing this
change, unless unabated enmity is cooperation. In
160 rwEGEXERATION
the conversion which follows, he is indeed active ;
but in effecting the change itself, he cooperates in
no other sense than the rebel who is subdued by-
force of arms assists his prince in vanquishing him-
self. His conscience is indeed on the side of God,
and so are the consciences of devils. His ivishes
appear to lean the same way, but it is from a selfish
bias. His body so far cooperates as to bring him
to the temple and altar. But his hearty which in the
sight of God is the luhole man, struggles against the
Spirit till the change is complete. Till the whole
cause has exerted itself, the whole strength of the
moral affections is opposed to holiness.
INFERENCES.
1. "Wherever this supernatural power is exerted,
the effect will surely follow. What should hinder ?
The opposition of the heart? But the very thing
which the power has to do is to annihilate that op-
position and make the subject " ivillingy If it does
not this it does nothing, it has not the least influence,
it is no power. If God attempts to sanctify the
heart and does not succeed, one thing is certain,
creatures can never know that the attempt was made
unless he informs them. They cannot feel his hand,
they only feel the effect. But God is not likely to
disclose a secret so discreditable to his power. Do
you say his power is limited by a regard for the lib-
ertij of his subjects? Then I propose this dilemma:
either he can make his people " willing" without de-
SUPERNATURAL. 161
stroying their freedom^ or he cannot : if he can, why
should the attempt ever fail ? if he cannot, his suc-
cess is never certain, and he must ask leave of the
self-determining power of the will to have a Church :
how then could he promise his Son a seed to serve
him ? But it is not so. He can make his people
" willing" and yet leave them free. If they are
" ivilling^'' are they not free ? What is freedom but
a power to do as they please ? In no act are they
made to act against their will. Their willingness,
though produced by God, is as much their oian will-
ingness, as though they had produced it themselves.
"Will you say that the infant does not himself live
because he did not produce his own life ? or that he
does not himself see because he did not create his
own eyes ? or that a man is not himself willing, and
therefore free, because he was made willing in the
day of God's power ? What then should hinder
God from making his people willing in every in-
stance in which he undertakes ? In other words,
what should hinder him from destroying- all resist-
ance, and making the soul a willing captive, in every
case where he attempts to produce this identical ef-
fect ? This is the only thing that he ever attempts
to accomplish when he ex ^rts his -sanctifying influ-
ence. If this is not done, nothing is done ; if this
is not attempted, nothing is attempted; for between
making his people willing and not making them
willing, there is no spot at which his sanctifying
power can stop, no p3int at which it can aim. In
all cases, then, whore this influence is exerted, the
14*
162 REGENERATION
effect will certainly follow.* Of course, wherever
this effect does not follow, the influence is not exerted.
Therefore,
2. God exerts this influence upon some and not
upon others ; and that not because the favored ones
have better improved his gi-ace, not because they
have done anything to aid or induce him, but
because he " will have mercy on whom" he " will
have mercy." " So then it is not of him that willeth,
nor of him that runneth, but of God that showeth
mercy. — Therefore hath he mercy on whom he will
have mercy, and whom he will he hardeneth. Thou
wilt say then unto me, Why doth he yet find fault ?
for who hath resisted his will ? Nay, but O man,
who art thou that repliest against God ? Shall the
thing formed say to him that formed it, why hast
thou made me thus? Hath not the potter power
over the clay, of the same lump to make one vessel
unto honor and another unto dishonor ? " " What
saith the answer of God ? I have reserved to myself
seven thousand men who have not bowed the knee
to Baal. Even so then at this present time there is
a remnant according to the election of grace. And
if by grace, then it is no more of works ; otherwise
grace is no more grace. But if it be of works, then
it is no more grace ; otherwise work is no more
work. AVhat then ? Israel hath not obtained that
w^hich he seeketh for, but the election hath obtained
* Yet the influence is, not properly called irresistible, for it
merely prevents resistance.
SUPERNATURAL. 163
it, and the rest were blinded." " I thank thee, O
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." " Who maketh thee
to differ from another? and what hast thou that thou
didst not receive? Noiu if tJiou didst received it,
vj/i7/ dost thou glory as if thou hadst not received it .^"
(Mat. xi. 25, 26 ; Rom. ix. 15 — 21 and xi. 4 — 7 ; 1
Cor. iv. 7.) Does the Arminian hear this ? Do a
gainsaying world hear this ? Let every mouth be
stopped, and the whole world prostrate and speech-
less before God. Amen.
LECTURE VIL
MEANS OF GRACE.
ISAIAH Iv. 11.
60 shall my word be that goeth forth out of my
mouth; it shall not ri^turn unto me void, but it
SHALL accomplish THAT WHICH I PLEASE, AND IT SHALL
PROSPER IN THE THING WHERETO I SENT IT.
In former lectures it has appeared that during all
the convictions and exertions of the unregenerate,
they experience no diminution of depravity, no
approximation towards holiness, no feelings which
are otherwise than sinful or indifferent ; that none
of their actions in the sight of God are good,
none of their prayers answered; that no influence
of the Spirit is exerted upon their minds further
than to enlighten them and leave truth to work
its natural effect ; and that regeneration viewed
distinct from the convictions which go before and
the exercises which follow is wrought by immediate
power.
It might be expected that something should be
said, in this part of the course, about the means of
MEANS OF GRACE. 165
grace ; and for this purpose I have chosen a text
which will lead me to speak of the word of God: for,
excepting two things in the exertions of Christians,
which I shall presently mention, all the means of
grace consist in the truths of the word^ and the various
ways of conveying them to the mind. What are Bibles,
sermons, and sacraments, but instruments to carry
truth to the understanding and heart? What are all
the expostulations of others, but efforts to press the
motives, contained in truth, upon the sensibilities of
the soul ? What are the passions, which preachers
address, but channels through which truth is carried
to the quick, or instruments to rouse the soul to view
it with sharpened attention ? What does providence
more than illustrate and enforce revealed truth ?
Sabbaths are not means of grace, so much as oppor-
timities to attend on ordinances and exercises that are.
All the exertions of men for their own salvation, (ex-
cept mere motions of the body, and two things in the
efforts of Christians before alluded to,) may be sum-
med up in the single word attention, — attention to
truth and to the ordinances which convey truth to the
mind. If the attention is set to watch their own cor-
ruptions, it is only to see the illustrations of a revealed
truth ; if they strive to regulate their passions, the
only effort — besides shunning motives which excite
the passions ; in other words, avoiding temptation, —
the only effort made upon the mind, is to fix its eye
steadily on motives drawn, if the motives arc right,
from the word of God. And what is meditation,
other than a fixed attention to truth ? Prayer, too,
166 MEANS OF GRACE.
besides the efficacy of asking in faith, and the mere
exercise of pious feelings, is only the highest degree
of attention. I say, besides the efficacy of asking- in
faith, and the mere exercise of pious feelings; these
are the two things in the exertions of Christians, be-
fore alluded to, which are not included in attention ;
and these are the only two things comprehended in
the means of grace which are not resolvable into truth
and the means of getting truth before the mind. The
prayer of faith certainly obtains divine in^fluences for
ourselves and others ; and there are appointed ways
of improving our graces bij exercise, (for instance, in
thanksgiving and praise,) much in the same way as
you improve soldiers by exercise, or confirm any of
your habits by indulgence. Yet even in these two
cases, so far as the affections are improved, it is done
through the instrumentality of truth. The sanctified
affections which follow the prayer of faith (or " look-
ing^^ to Christ,) follow from transforming views of
him ; and the exercises by which the heart is improved,
owe their effect to the instrumentality of the truths
contemplated.
To these remarks I may add, that the divine Spirit,
except in his sanctifying influence, does no more than
carry in the truth and lay it before the eye of the mind,
and apply it to that individual conscience. For it has
been proved, that there is no intermediate influence
between an enlightening and a sanctifying one, —
between that which addi*esses motives to an old dis-
position, and that which creates or strengthens a new
one. And even in his sanctifying influence, so far as
MEANS OF GRACE. 167
the affections are concerned, the effect is wrrought by
the instrumentality of truth.
Dropping then from our calculation the efficacy
of the prayer of faith, and the appointed ways of im-
proving our graces by exercise, (so far as these are
exceptions ;) laying out of view also the motions of the
body, and the sanctifying influence of the Spirit; and
all that is contained in means or efforts, human or di-
vine, for the salvation of ourselves or others, is com-
prehended in truth and the various ways of presenting
truth to the mind. Absolutely the whole, as relates
to the nnregcnerate^ (except mere bodily motions,) is
contained in these two things. This class offer no
prayer of faith, they partake of no sanctifying influ-
ence, they have no graces to improve by exercise ;
and as their hearts cannot be made better till they
are made new, nothing can be done for them but to
carry to their minds a deep conviction of truth.
Now all the truth ever intended for the salvation
of men, is contained in the word of God. Nothing
new is revealed by the Spirit. The exhibitions, in crea-
tion and providence, only confirm and illustrate Bible
truths. The word may be regarded as the epitome of
all the manifestations of God to man. With the ex-
ceptions then already made, every question relating to
the means of grace, and to efforts, human or divine,
for the salvation of men, may be reduced to these
two : What is the use of the word of God? and How
is it conveyed to the mind? In attempting to illus-
trate these two points, I shall treat,
I. Of the use of the word generally;
168 MEANS OF GRACE.
II. Of its use to the unregenerate in particular ;
III. Of the means and influences by which it is
conveyed to their minds ;
IV. Of its success in accomplishing, as the text
suggests, every end which God designed.
I. Of the use of the word generally.
It has always been the received opinion that the
word of God is the grand instrument of converting
the world ; and this opinion is confirmed by the
testimony of facts. It is a matter of fact, that where
the Gospel is preached statedly and faithfully, more
are converted than where it is seldom or loosely
preached. It is a matter of fact, that when God
intends to bring men to salvation, (the only salvation
revealed^) He first places them under the sound of
the Gospel, leads them to attend on the means of
instruction, awakens their attention to the truths of
his word, causes them ordinarily to be pressed by the
importunities of others, — increases by these means
their conviction of truth, and after all this, changes
their hearts. It is a matter of fact, that as Christians
grow in knowledge they grow in grace ; that as a
realizing view of truth increases, their holy aflfections
increase.
We can see no instrumentality in truth to produce
the new disposition. Why then should a thing
intervene which has no influence? Why not act
alone without that idle attendant? These questions
would be unanswerable if there was nothing to
be done but to produce the new disposition : but
there are views and affections and acts of the will
MEANS OF GRACE. 169
and motions of the body to be produced, or the
disposition is altogether useless. In the production
of all these, both in their beginning and in all the
degrees of their increase, truth, where it finds the
disposition favorable, has the proper influence of a
second cause or instrument. Every consideration
which is apprehended by the understanding or felt
by the heart, every object of holy affection, every
motive which controls the will and impels to action,
is found in truth alone. This is the essential and
immediate instrument by which all right views and
feelings, all correct acts of choice and of life are
produced, and by which a rational kingdom is moved
and governed. If God is to preside over a rational
kingdom, he must move it exclusively by the instru-
mentality of motives. To act without motives is
to be a madman or a machine. To love or hate
"v^dthout an object, is a contradiction in terms.
Should God's renewing influence pass over a mind
wholly destitute of knowledge, nothing would be
felt, no affections would be excited, nothing sensible
would follow. Although therefore truth cannot
create the disposition, nor efficiently cause even the
affections, there is good reason why the power which
produces these effects should always accompany the
truth, and (the case of infants and heathens being
out of question,) should never act without it. Why
should divine power produce a disposition to feel
where no feelings can follow? or incline the heart to
love where no object is found?
There are good reasons also why truth should come
15
170 MEANS OF GRACE.
to men through the medium of language^ and in the
form of a ■written ivord. It might have been commu-
nicated inimediatett/, as it was to the first created
angel and inspired men ; but in the display of truth,
both in heaven and earth, God has principally made
use of second causes, as being better calculated to
furnish the evidence which is adapted to the govern-
ment of rational creatures. The whole system of
matter is a system of second causes, forming a visi-
ble chain leading into the secrecy of the First Cause,
and disclosing an agency which otherwise might
have been forever concealed. So necessary have
those tangible links been deemed, that even in cases
where God has exerted his power miraculously and
im?nediatel?/y he has generally made use of visible
antecedents to connect the effect more evidently with
his own power ; as in the case of Moses' rod, the
trumpets at Jericho, the pitchers and lamps of Gid-
eon's army, the washing of Naaman in Jordan, the
extension of Elisha's body over the Shunammite's
son, the salt cast into the fountain, the clay applied
to the eyes of the blind man, and many other
instances which might be mentioned. So instead of
conveying truth to mankind by immediate revela-
tion, accompanied with silent efforts of sanctifying
power, he has chosen to send it to them in the
languages of men, in the shape of a written word,
and to form a visible chain of prophets, apostles,
ministers, and ordinances ; not only because this
mode was better adapted on many other accounts to
the purposes of a moral government, but that he
MEANS OF GRACE. . 171
might manifest more distinctly the som-ce of the
power which converts the world. Thus the word
with which our Saviour composed the winds and
healed the sick, discovered whence the power pro-
ceeded more than if he had done the same by a silent
influence. If then the whole body of truth by which
the heart, the will, and the life are to be influenced,
is conveyed only through a written word, and by the
ordinances instituted to impress that word on the
mind, there can, in an ordinary way, be no holiness,
no salvation, without an attendance on the means
of grace.
Now the word of God may be considered as acting
on the mind at three different stages, namely : before
regeneration, at the time of conversion, and in the
progress of sanetification. By attending to its effects
at these several stages we shall discover that, though
the difference between a sinner the moment before
and the moment after regeneration is produced by
immediate power, yet the difference between a con-
victed sinner and an established Christian, much more
between a heathen and an established Christian, is in
a great measure brought about by the instrumentality
of the word. " How — shall they call on him in
whom they have not believed ? and how shall they
believe in him of whom they have not heard? and
how shall they hear without a preacher? — So then
faith cometh by hearing, and hearing by the word
of God." (Rom. X. 14, 17.)
The use of the word before regeneration, I shall
consider under the second head. Let us now
172 MEANS OF GRACE.
examine its influence at the time of conversion
and in the progi'ess of sanctification.
At the time of conversion the truths of the word
are the instruments of producing all the thoughts
which fill the understanding, all the motions of the
heart, the will, and the body ; and are thus the in-
struments of producing the whole of that turning'
which the term imports. A manifestation of God
to the soul is as much the insti'ument of producing
love to God^ as light is the instrument of vision. A
manifestation of sin is equally the instrument of
-^xoduoin^ repentance ; and a manifestation of Christy
as much the instrmnent of producing faith : for
without the presentation of the objects the affections
could not exist. Hence, by a very significant figure,
the word of God is called " the sivord of the Spirit,^^
and is said to be " 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." (Eph. vi. 17; Heb. iv. 12;
Rev. i. 16 and ii. 12.) If your heart is pierced with
a sword, you feel not the hand which wields it, but
the sword only. So in conversion, the soul feels not
the Spirit, but only the truths of the word. There
is, however, this difference in the two cases ; in one
instance the power is applied to the heart to open a
passage for the word, in the other it is applied to
sivord to open a passage for itself. But in both cases
the instrument alone is felt. A penetrating sense of
truth, together with those affections, determinations,
and actions, which follow in view of truth, compre-
MEANS OF GRACE. 173
hends the whole effect of regeneration. Regeneration
is the formation of the eije^ but light is necessary for
actual vision. That conversion is thus brought about
by the instrumentality of the word, is expressly as-
serted : " The law of the Lord is perfect, coiiverting
the souiy On the same principle they who preach
the word are said to convert men : " If any of you
do err from the truth and one convert him, let him
know that he which converteth a sinner from the error
of his way, shall save a soul from death." (Ps. xix.
7 ; James v. 19, 20.)
Hitherto I have made a distinction between re-
generation and conversion ; * but it must be allowed
that the former is sometimes taken in so broad a
sense as to include both ; and then the general
change, bearing tfie name of regeneration, is said to
be brought about by the instrumentality of the word.
" Of his own will bef^at he us ivith the word of
truth.''^ " Being horn again, not of corruptible seed,
but of incoiTuptible, b?/ the ivord of God.^^ " For in
Jesus Christ I have begotten you through the Gos-
peiy The same idea is conveyed in other forms of
speech : " Is not my word as a fire — and like a
hammer that breaketh the rock in pieces ? " " The
words that I speak unto you, they are spirit and
they are life." (Jer. xxiii. 29 ; John vi. 62 ; 1 Cor. iv.
* The same distinction was generally made by the old Calvin-
istic divines. By regeneration they meant the implantation of
a new principle or disposition^ to serve as the foundation of new
exercises ; by conversion, the actual turning to God in the exer-
cises which followed.
15*
174 MEANS OF GRACE.
1-5 ; James i. 18 ; 1 Pet. i. 23.) As a new living man
is a man with new feelings and actions, so by a new
heart, in the fullest sense of that phrase, is meant a
heart with new affections. When men are commanded
to make to themselves new hearts, to circumcise and
purify their hearts, (Deut. x. 16 ; Jer. iv. 4 ; Ezek.
xviii. 31 ; James iv. 8), nothing more nor less is meant
than that they should exercise neiv affections. Re-
generation, or the production of a new heart, under-
stood in this sense, is certainly accomplished by the
instrumentality of the word.
By the same instrumentality are produced all the
new affections, volitions, and actions of the Christian
in the progress of sanctification. As truth becomes
more clearly understood, the heart acts more vigo-
rously towards it. Thus while in the "glass" of the
word we behold "the glory of the Lord," we "are
changed into the same image, from glory to glory,"
(2 Cor. iii. 18 with 1 Cor. xiii. 12,) much in the same
way as men are improved by example. Hence a very
distinct emphasis is laid on the word, as the instru-
ment of sanctification : " Christ — loved the church,
and gave himself for it, that he might sanctify and
cleanse it with the washing of water by the word.^^
" Now ye are clean through the icorcl which I have
spoken unto you." " Sanctify them through thy truth,
thy word is truth." "Ye received it, not as the word
of men, but (as it is in truth) the word of God, which
effectually ivorketh, also, in you that believe." Hence
the dispensation of the word is compared to planting
and watering seed in the earth, and they who preach
MEANS OF GRACE. 175
it are called fellow-laborers with God : "I have planted,
ApoUos watered, but God gave the increase. — We
are laborers together with God ; ye are God's hus-
bandry." (John XV. 3 and xvii. 17 ; 1 Cor. iii. 6, 9 ;
Eph. V. 25, 26 ; 1 Thess. ii. 13.)
II. I am to consider the use of the word to the
unregenerate. How the truth is instrumental after
the new disposition is implanted, is now apparent.
But, it may be asked, what is the use of communi-
cating knowledge before^ when it can excite no holy
affections, especially as it is not expected to have any
influence in altering the disposition ? Why is the sin-
ner commanded, entreated, and even convicted, when
it is known that none of the considerations suggested
will move his heart ? Why not reserve the motives
till the disposition is renewed? In other words, why
pour truth upon the mind before the heart is disposed
to embrace it ? In reply to this I observe, that even
in cases where it is foreseen that the sinner will re-
sist the light and perish, this experiment will illus-
trate his hardness and inexcusableness, and display
the condescension and mercy of God. The truths ex-
hibited are only an appeal of one who requires a rea-
sonable service, to the reason and conscience of a
moral agent, who in the service required must be
guided by light, and must exert understanding, will,
and affections towards the identical objects which the
truths present. It is the moral Governor bringing
forward his just claims, disclosing the obligations of
the sinner, and offering him life on condition of his
doing what nothing but his obstinacy prevents. This
176 MEANS OF GRACE.
proceeding will convince the universe that he was
the consistent, righteous, moral Governor and the
merciful Father, and that the sinner's opposition was
most unreasonable, and his ruin self-induced. This
public display of character and of principles is all the
end that can be answered where regeneration does not
follow ; and this end will be answered where it does
follow. But in the latter case a further purpose is ac-
complished by the antecedent knowledge. A clear
discernment of truth before regeneration, prepares the
sinner for greater humility, love, and gratitude, and
for more full acknowledgments to Christ through all
his future existence. Even in the process of sanctift-
cation, it is God's usual method by discoveries of truth
to prepare the Avay for stronger exercises of repent-
ance and gratitude, before he excites these affections.
The only difference is, in the present instance he pre-
pares the way before he gives the new disposition.
But in both cases the same reason exists why con-
viction of truth should precede the affections. The
difficulty which has been raised about his command-
ing, urging, and entreating sinners to act before he
disposes them, will vanish when the nature and
sources of the necessary antecedent knowledge are
considered. What sinners want is, a just view of their
sin and ruin and need of a Saviour, drawn, as it neces-
sarily must be, from a discovery of God, his law, and
the claims which the moral Governor has upon them.
These claims, it is to be remembered, are not weak-
ened by their dependence on God for holiness, nor yet
by their indisposition to obey. If their indisposition
MEANS OF GRACE. 177
impaired his claims, they never could reasonably be
required to resist their inclinations, nor arraigned for
following them ; and then all moral government
would be at an end. Acting as moral Governor and
treating with moral agents, he makes therefore no
account of himself as the main-spring of motion, but
addresses them, whatever be their character, as dis-
tinct and complete agents, and holds the same lan-
guage with them that one man would hold with
another whom he wished to reclaim. There is no
correct display, nor even exercise, of a moral govern-
ment, upon any other principle. Such, then, are the
claims of the moral Governor. Now if the foundation
of all just ideas of guilt lies in a right understanding
of these claims, it is necessary for the conviction of
sinners that their relation to the moral Governor
should be laid open ; and this can be done only by
his coming out with the full assertion of all his au-
thority and rights. In order to throw himself upon
the view of any individual, he must come to him with
all his demands ; and, without making any allowance
for dependence or indisposition, must reason and ex-
postulate with him as man with man. The moment
that the propriety of this course is practically denied
by the moral Governor himself, his claims are with-
drawn from the view of men, and the foundation of all
just conviction is removed. Let it be considered,
also, that the primary and essential instruments by
which the moral Governor works in the management
of a rational kingdom, are reason and 7notives. It
behooves him therefore, acting in this character, to
178 MEANS OF GRACE.
spread before the sinner all the motives which ought
to influence a rational mind; such as the character
of the Lawgiver, the nature of the obedience required,
his own obligations to obey, the evil of transgression,
and the sanctions of the law. This is the only proper
way to treat a rational being. Thus you would deal
with a rebellious servant whom you wished to re-
duce to obedience. You would set before him the
justice of your claims, the evil of his conduct, and all
the reasons for submission which you could produce.
It was only pursuing the same principle a little fur-
ther, than when God undertook to bring back a
revolted race to his service, and to salvation through
a Redeemer, he not only exposed to their view their
guilt, ruin, just condemnation, and helplessness, and
thus made "the law" a "schoolmaster to bring"
them "unto Christ;" but laid before them the char-
acter, offices, and work of the Mediator, the terms of
salvation through him, and their obligations to return
in this appointed way. Such an exposition of his char-
acter and government, and the way of restoration,
with all the circumstances of their case, (made by a
course of conduct adapted to them as subjects of
moral goYeinment,) ftimishes the very knoivledge they
need to fit them for deep repentance and admiring
views of Christ, and to bring them to ascribe all their
salvation to him as soon as their hearts are renewed.
Peculiar advantages are gained by making these
discoveries before regeneration. The exhibition of
such a government and such a way of salvation to
an opposing' heart, is calculated to try the strength
MEANS OF GRACE. 179
of that opposition, and to produce upon the sinner a
lasting impression of the greatness of the mercy and
power which redeemed him. The inveteracy of his
opposition becomes more apparent by his unavailing
struggles to subdue himself. He has an opportunity
to contemplate the wretchedness of his prison, not
with the look of a passing stranger, but with the
sensations of a prisoner himself, and while entertain-
ing little or no hope of escape, — to view his native
misery, not with the ken of an angel, but in some
measure with the experienced eye of the damned. —
Thus he collects a deep sense of many truths, not
otherwise learned, which he carries with him into a
gracious state ; and they will help him to look back,
through all eternity, with deeper humility, wonder,
and gratitude, "to the hole of the pit whence" he
was " digged." Thus the eyes of sinners are opened
that God may perform the great work of restoration
full in their view, and lead them to see the w^hole
w^ondrous process, step by step ; that however others
may deny his agency in this work, there may be as
many witnesses as there are converted sinners. —
Thus they are brought to Zion, not like blind ma-
chines, but like rational beings, and are illuminated
before the passage, are illuminated m the passage, and
are illuminated <7/i(er the passage, that they may make
every stage with then* eyes open, and see all that is
done for them ; that they may first distinctly survey
the dreary scene without the walls, and compare it
with the beauty and glory within ; in other words,
that they may trace the workings of theii* own minds
180 MEANS OF GRACE.
before and after, and estimate the greatness of the
change, and know the power and mercy by which it
was produced, — that entering on the new life with
a deep view of their native guilt, ruin, and helpless-
ness, they may begin their course with more humil-
ity, dependence, and gratitude, with clearer appre-
hensions of the sovereignty of grace, with higher ad-
miration of all the provisions of the Gospel, and
with minds sufficiently enlightened to ascribe all the
glory of their salvation to Christ.
The necessity of some knowledge before regenera-
tion will be set in a strong light by adverting to the
case of a heathen without divine knowledge.* Were
such a one to receive a new heart, it could be of no
manner of use, except so far as regards his feelings
and conduct, very imperfectly regulated, towards his
fellow-men. He cannot love God, for he never heard
of him ; he cannot repent of sin, for he has no
knowledge of the divine law ; he cannot believe in
Christ, for he knows not that such a being exists.
Before the new life is imparted, a body of truth must
be formed in the understanding, to prepare the way
for Christian exercises as soon as the heart is renew-
ed. This is strikingly illustrated in the vision of
Ezekiel. (Ezek. xxxvii. 1 — 10.) It would have been
to no purpose to have imparted life to the dry bones
in their disjointed state. They could not have seen,
for they had no eye ; they could not have heard, for
they had no ear ; they could not have spoken, for
* Whether this supposition accords with facts is of no conse-
quence. The aim is not history but illustration.
MEANS OF GRACE. 181
they had no mouth ; they could not have moved, for
they had neither joint nor muscle. Life would have
been utterly lost upon them. Before the inspiration
of breath the bones must come together, bone to his
bone, the sinews and flesh must come upon them,
and the skin must cover them above ; and thus hu-
man bodies must be organized to exercise the func-
tions of living men. A similar preparation is made
before the infusion of life and breath in the natural
birth. A body is first formed and fitted to exercise
the living functions, and then life and breath are in-
spired. The necessity of a correspondent prepara-
tion for the second birth is clearly suggested by analo-
gy. Or to vary the illustration, if you form a design
to convert a dungeon into a convenient room for
business, you first store it with furniture and admit
the light. Or to bring a case still more in point,
God in the beginning created the li^ht before he
formed the eye.
Some knowledge antecedent to regeneration is
then necessary. And it must be more than barely
sufficient to distinguish a man from a heathen, —
more indeed than any sinner in a Gospel land will
acquire in a state of stupidity. One may live with
the Bible in his hands all his days without a realiz-
ing sense of a single truth, and with no understand-
ing of several things mos^. important to be known
before the new birth ; sufch as the enmity and stub-
bornness of the heart, his desert of eternal punish-
ment, his helplessness and perishing need of a Sav-
iour; and should he suddenly receive a new heart in
16
182 MEANS OF GRACE.
that condition, he would probably never to the day
of his death possess so deep a sense of the native
ruin of man and the sovereignty of grace, nor give
so much glory to Christ, as though his antecedent
knowledge had been greater. He would be likely,
(especially if surrounded by people as ignorant as
himself,) to pass through life with very indistinct
:deas of the Gospel way of salvation, and never ex-
tend a view beyond the outlines of Christianity.
Such Christians we must charitably believe there
are, — converted with little more knowledge than is
common to other stupid sinners ; and they labor
through life with very confused ideas of the ruin and
helplessness of man, the sovereignty of grace, and
all the distinguishing doctrines of the Gospel. If
such are received as brethren, they ought to be con-
tented, and not condemn the views of others who
have been favored with more deep and abasing dis-
coveries than themselves.
It is one of the established laws of the universe,
that creatures should acquire their knowledge grad-
ually, and not all at once. It does not comport with
this law, (nor yet with another by which it is fixed,
that our sense of things shall be drawn from ex-
perience^) that the deficiency of antecedent knowl-
edge should be supplied by sudden communications
at the time of regeneration. That deep view of na-
tive guilt and stubbornness which is necessary to do
honor to Christ and sovereign grace, must be obtain-
ed beforehand, and will never be obtained in a state
of stupidity. The sinner must be awakened and
MEANS OF GRACE. 183
convicted for a considerable time, before he will
know enouofh of his condition and necessities to
ascribe all the glory of his salvation to Christ. And
till he is prepared to do this, in an ordinary way,
God will not change his heart.
This then is the preparation which commonly
precedes the new birth. It consists entirely in a
conviction of truths and of course is brought about
by the immediate instrumentality of the word and
the means appointed to impress that word on the
mind. Here the work of preparation ends. This is the
boundary of ail that can be done for unregenerate
men. The preparation does not improve their hearts.
The bodies in the valley of vision were as dead after
their organization as before. Life was infused by the
wind which afterwards breathed through the valley.
And in this case under consideration, " Neither is he
that planteth anything^ neither he that watereth, but
God that giveth the increased (1 Cor. iii. 7.) The
ancient dispute between Abraham and the rich man
in torment, whether the most powerful array of
motives could change the heart, has convinced thou-
sands in every generation, and me among the rest,
that they who for twenty or thirty years can with-
stand Moses and the Prophets, would not " be
persuaded though one rose from the dead." (Luke
xvi. 19— 31.)
LECTURE Vlii
SAME SUBJECT CONTINUED.
ISAIAH Iv. 11.
so SHALL MY WORD BE THAT GOETH FORTH OUT OF MY
MOUTH ; IT SHALL NOT RETURN UNTO ME VOID, BUT IT
SHALL ACCOMPLISH THAT WHICH I PLEASE, AND IT SHALL
PROSPER IN THE THING WHERETO I SENT IT.
III. I AM to treat of the means and influences by
which the word is conveyed to the minds of the
unregenerate.
It is now ascertained that all that can be done for
the unregenerate by their own exertions, or the
efforts of others, or the means of grace, or the in-
fluences of the Spirit, (laying out of account the
prayers of Christians for them,) is to set home upon
their minds the truths of the word. The question
then arises, how far are these several agents and
instruments 9oncerned in this effect, and what pro-
portion of the effect is ascribable to a natural and
what to a supernatural operation ? It is important
MEANS OF GRACE. 185
to know how to estimate both our dependence on
God and the value of the means of grace ; to ascer-
tam, on the one hand, how far we are beholden to a
supernatural influence, and to what extent that in-
fluence coincides with the course of nature and en-
com*ages human exertions ; and on the other hand,
how far means and human efforts are available, and
which of the exertions of men, and of the means
within their reach have the fairest chance for success.
But let us not lose sight of the effect about which
we are inquu'ing. It is not regeneiiation nor con-
version, but simply the conviction of the unregen-
crate.
This effect is partly natural and partly super-
natural.* The supernatural influence, though not
* It is denied by some that the convictions of the Spirit ante-
rior to regeneration are supernatural. But if they are natural,
they are brought about by no other power than uniformly attends
the course of nature, that is, without any special interposition of
God. But the sudden and powerful impression of divine truth
upon a mind which for twenty years has been fortified by unbe-
lief, without any visible cause of the change, certainly cannot be
accounted for in this way, any more than regeneration itself. If
the power wliich produces conviction acts otherwise than uni-
formly through a series of natural causes, it is as well entitled to be
called supernatural as tliat which produces holiness. What other
definition of supernatural can be conceived ? If the objection
is to prevail, all that unregenerate anxiety which appears in a re-
vival of religion, no more indicates the special presence and
power of God, than an epidemic or a thunder storm, and great as
it may be, produces by itself, no manner of certainty, and scarcely
a presumption, that one of the whole mass will be converted.
16*
186 MEANS OF GRACE.
SO regular in its operation as to reduce it to one of
the laws of nature, is so far stated and coincident
with the natural order as gi-eatly to encourage human
exertion. In illustrating these ideas, we shall have
an opportunity to contemplate the vast importance
of the means and efforts which God has appointed
for man.
1. The effect is partly natural. This at once brings
back the question, how far the exertions of the unre-
generate themselves, and the efforts of others for them,
and the mean^ of gi'ace, are concerned in conveying
truth to their minds in a natural way. Now it is
manifest that all the ordinances of religion address
truth directly to their eyes or ears, in a manner per-
fectly natural. The dispensations of Providence sug-
gest truth to their minds in the same direct way, or
by means of the association of ideas. The expositions
and exhortations of others, lay before them the in-
structions and motives contained in truth. Their
own exertions (except the mere motions of the body)
are all comprehended in the single word attention^ —
attention to truth and to the means appointed to con-
vey truth to the mind. There is such a thing as an
effort of the mind to fix its eye on truth, much like 1he
effort of the natural eye to adjust itself to an object,
and to pry, if the object is indistinct. Without this
effort of its own, all the exertions of others to bring
truth before it are in vain. A thousand objects may
be presented, but if the mind shuts its eye, or turns
it another way, it is all to no purpose. It must attend
for itself, or it will never see. Even the influence of
MEANS OF GRACE. 187
the Spirit, (such influence, I mean, as is afforded to
the um-egenerate,) if it could be exerted without fixing
the attention, would infuse no light, would produce
no effect. Every ray of light must enter through the
eye of the mind ; and, except flashes sometimes pro-
duced by more immediate power, must enter while
the eye is purposely directed towards the object.
Thus far the process is altogether natural ; and,
according to the laws of nature, the effect would be
proportionate to the human exertions, within and
without, and greater or less according to the channels
through which the truth was conveyed, and to the
means employed to propel it through. There are dif-
ferent channels by which natin'al truths are car-
ried to the mind with different degrees of clearness,
such as the external senses, the passions, the imagi-
nation, etc. There are different outward means by
which natural truths are propelled through these
channels with different degrees of force, such as the
instructive discourses and passionate addresses of
others, including their tones, gestures, etc. But the
same instruments and channels hy \Yhic\i natural ixuih.
is conveyed to the mind with different degrees of force,
will serve for the conveyance of spiritual truth with
force in corresponding proportions, though weakened
in all its degrees by the resistance which it meets
w^ithhi. Again, it is a law of nature that when the
mind turns its own attention to natural truth it dis-
covers it, and with a degree of clearness proportioned
to the intenseness of its application. By a process
188 MEANS OF GRACE.
equally natural it may discover divine truth, with a
distinctness proportionate to the degree of its atten-
tion, except so far as its vision is perverted by preju-
dice,— allowing also that the views accompanying
every degree of attention will be gi'eatly obscured by
unbelief. Now the mind is capable of different de-
grees of attention, from what may be called simple
reflection, up through the ascending grades of medi-
tation, study, and that agonizing reach of soul which
is put forth in prayer. In no other sense than as
being the highest degree of attention to truths are the
prayers of the unregenerate of any use. But as such,
when the mind is serious in the effort, they are of all
means the most powerful to impress truth upon the
conscience, — those truths in particular which the soul
struggles most to apprehend in prayer, for instance,
those which respect the character of God, his rela-
tions to us, the vileness, danger, and ruin of the sin-
ner, and his helplessness, made more and more appa-
rent by every struggle to subdue himself and prevail
with God. That divine truth should be apprehended
in proportion to these several degrees of attention,
when ignorance or special prejudice does not prevent,
is altogether according to the laws of nature. Fur-
ther, so far as the attention is turned to divine things
by the mere influence of the means of grace, or the
exertions of others, or any of those causes w^hich act
on the body and induce melancholy, as sickness, afllic-
tion, evening, autumn, etc., it is a natural effect.
Also the dinxioM^ feelings of the sinner, which follow
MEANS OF GRACE. 189
in view of trath, appear to be as much a natural
effect, (allowing the truth to be first set home,) as
the sensation produced by the touch of fire. But,
2. After natural causes have spent their force, the
attention is by no means sufficiently roused, nor
the truth sufficiently apprehended, to answer the
purpose. There is occasion for the interposition of
supernatural power. It was not the voice of Eze-
kiel, but the power of God which organized the
bodies in the valley ; and it is the office work of the
IIolij Spirit to " convince the ivorlcl of sin^ (John
xvi. 8.) This supernatural influence answers three
ends. First, to bring truth into view without the
direct aid of means. Awakening thoughts are often
shot into the mind in a way not to be accounted for
on the principle of association, nor from any of the
known laws of nature. Secondly, to disclose the
sinner's heart to his own view, and thus induce a
self-application of the truths which come in from the
word. But the principal end is, — thirdly, to counter-
act that unbelief which blinds the mind and prevents
a realizing sense of truth. This particular act of
God, to which I intend to confine my attention,
brings no truth before the mind, but only causes
what is already there to be realized. How this is
done we can by no means explain. How a truth
which already lies before the understanding is made
to be more deeply realized, by an influence which
makes no alteration in the temper of the heart, we
can no more conceive than how disembodied spirits
communicate their thoughts to each other. But
190 MEANS OF GRACE.
it appears to be something entirely different from
merely fixing the attention. The attention is often
closely fixed while no realizing sense of truth is
obtained. All we can say is, it is an operation which
counteracts the blindness of unbelief and increases
the liveliness of speculative faith. Were it not for
this influence, in its more imperceptible operations,
unbelief would probably so blind the mind as to
produce a total neglect of the means of gi'ace, and
truth would not be sufficiently realized to turn the
attention to divine subjects, and give opportunity
for the natural causes which have been mentioned
to operate. Unbelief would so strongly guard the
avenues to the soul, that ordinances, dispensations
of providence, and human eloquence, (which can now
send in divine truth by a natural process,) would
have no effect. And should this divine influence,
combined with natural causes, produce as much
belief and attention as can be found in the most
decent of the unaioakened^ and go no further, the
man would die grossly ignorant of many things
important to be known before regeneration.
This operation which causes truth to be realized,
is wholly the work of God, to which no means or
human exertions from without can reach a helping
hand. And that his agency may be the more mani-
fest, he does not always cause the mind to realize
what is laid before it, even w^hen its attention is
highly excited. Still,
3. This operation is so far stated as to accommo-
date itself to the nature of man and encourage
MEANS OF GRACE. 191
human exertions. When motives are presented and
pressed upon the mind by ministers and Christians,
that is the time which the Spirit ordinarily takes
to carry them home to the conscience. Millions of
instances, amounting to general experience, and pro-
ducing an ordinary calculation, attest this. Such an
order seems established, not only that by encouraging
human instrumentality the best affections of the
heart may be called forth ; not only that the light
which comes from God accompanied with effects so
glorious, may disclose its source by being conveyed
to the mind through visible conductors ; but that
men as moral agents may be wrought upon in a
way conformable to their nature, — in a way as
nearly coincident as possible with the natural order.
And it does in fact very nearly coincide with that.
When truths, naturally adapted to interest the exist-
ing feelings of the heart, are urged by others, it is a
law of nature that the feelings should be interested
by them. In the present case unbelief keeps them
out, and prevents what otherwise would be a natural
effect. It is only necessary that divine power should
counteract this unbelief, and then the word and
ordinances and dispensations of God and the appeals
of sacred eloquence will naturally move the soul.
God really carries sinners through the whole course
of conviction by the power of motives, as in every
instance of moral suasion, except that he counteracts
that unbelief, and so lets the motives in full upon
their minds, leaving them then to produce their
natural effect. But it is moral suasion still. It is
192 MEANS OF GRACE.
God speaking inwardly to the mind. Not leaving
the motives where they dropped from the lips of hu-
man eloquence, he carries them in and lays them
before the eye of the soul, and becomes himself the
preacher to a new sense. It is still nothing but truih
addressed to the mind, as in every instance of moral
suasion. The only difference is, that in one case he
gives efficacy to truth by the natural operations of his
power, in a way altogether stated ; in the other, by
the supernatural, and in a less stated manner. But
even in that which is less stated, he acts very much
in a line with nature, entering the mind by the ordi-
nary avenues, and pressing natural causes into co-
operation ; so that, to an observer, the whole appears,
often, like a natural effect. Thus, when the mind is
softened by affliction, or put in a frame for serious
reflection by causes operating on the body, or by a
view of danger, that is the time when it is most likely
to come under those impressions which, but for un-
belief, would have been a natural effect. It is upon
the same principle that the operations of gi'ace, after
conversion^ are regulated so much by the peculiari-
ties of different constitutions. Grace sets the man in
motion as nature made him, only in pursuit of a new
object. Ardent men make ardent Christians, and
timid men make fearful Christians.
Upon the same principle, the particular kinds of
address which would be best calculated to impress
the mind were there no unbelief, and therefore no
need of supernatural interposition, is now best calcu-
lated to impress it. God more generally causes the
MEANS OF GRACE. 193
impression which depends on his agency to bear
much the same proportion to the natural poiver of means
as though it were a natural eftect. Thus a pungent
exhortation is likely to make deeper impressions than
a frigid exposition. The manner best calculated to
persuade a reasonable man to do you a favor, is best
calculated to prevail on him to be a Christian. When
the parent sits down in earnest to press the conscience
of his child, and feels that he cannot let him go, he
is very likely to succeed. These things are so ordered,
among other reasons, to encourage us to put every
wheel of nature in motion for the salvation of men
which would promise to be successful if that salva-
tion were a natural effect. Were we not encouraged
to make these exertions, we could make none at all,
except merely by prayer ; for all our other means
and all our powers lie within the boundaries of nature.
We cannot reach beyond, nor move a step but by her
laws. Yet all these means and efforts prove unavail-
ing in instances enough to convince us of our abso-
lute dependence on supernatural power.
Thus far I have applied the principle to the exer-
tions of men for the conviction of others ; but the
coincidence of the supernatural with the natural or-
der will more clearly appear from the use that is made
of the sinner's own agency. God carries on the work
of conviction (so far as he is pleased to advance it)
through the sinner's own attention, pouring light
through the eye of the mind as it is eagerly held to-
wards the truth, and making the effect to depend on
that attention as really as in any other case. To go
17
194 MEANS OF GRACE.
back to the beginning : the mind of the stupid sin-
ner always has an eye open, however vacantly it may
gaze ; and truth, in the first instance, is brought and
laid before it by divine or human agency without
any effort of its own. At that moment God gives,
or fails to give, a realizing view. If the view is not
sufficiently distinct to fix the attention, and the mind
turns its eye away, or fails to adjust it to the object,
the view will be gone, or continue very indistinct
and only for a short time. All the efforts from with-
out, whether of God or man, do no more than present
objects of attention, and urge motives to stimulate
attention, and cause realizing vieivs to accompany
attention. But if the attention is not fixed, the effect
ceases. The mind must see for itself or it will not
perceive ; and it cannot see the object while the eye
is turned another way. The sinner must attend to
what, in the first instance, is laid before him ; and,
und^ the excitement of that motive, must put him-
self in the way to see more ; and, as new truth is
presented, must fix his eye eagerly on that ; and,
stimulated by the new motives thus discovered, must
bend a still more earnest attention to the subject;
and so on, in a series of increasing efforts ; or, ac-
cording to God's ordinary mode of operation, he will
never be convicted.
All this time the hand of God is behind him,
effectually urging him forward by a clear display
of motives : and it is before him, pouring new
light through the eye as it gazes. The first realiziug
view which fixes the attention is from God. As the
MEANS OF GKACE. 195
attention is thus turned to truth, and by a natural pro-
cess obtains clearer knowledge, the supernatural in-
fluence, counteracting the blindness of unbelief, gives
a still more realizing view. The attention, thus sharp-
ened, gazes with greater eagerness, and the accom-
panying influence continues to give realizing views of
what the mind by its own effort indistinctly discovers.
And more generally the realizing sense, in every step
of the progress, is in proportion to the degree of atten-
tion which immediately preceded. Not always how-
ever. There are exceptions enough to convince the
mind of its absolute dependence on supernatural
power, — a sense which goes in to constitute an
essential part of the conviction desired. Thus, by
its very failures the attention helps forward with
the work. So by its failure to conquer the heart,
and bribe God by self-righteousness, it brings an
increased sense of the stubbornness of the heart and
the need of a Saviour. But it advances the work
chiefly by its success, the view following the eflbrt
to see, as though it were a natural effect. "While the
mind strives to see, it sees ; while it gazes with
increased eagerness, it sees more and more. Through
the sinner's own exertions to frequent places where
truth is displayed, — through his prying efforts to
see the object ifl the clearest light, to catch its exact
lines and colors, — through the deep attention which
he pays to his own wretched character and wi'ctched
case, the work of illumination and conviction is
carried on. The sinner's agency, though not em-
ployed in regeneration, is greatly employed here. It
196 MEANS OF GRACE.
is as much employed in the progress of conviction,
(so far as God is pleased to carry on the work,) as
the agency of the Christian in the progress of sancti-
fication, — with these points of difference however :
the Christian has a promise and certainty that his
agency shall succeed, the sinner has no promise or
certainty at all ; the Christian's agency is holy, and
connected with a holy result ; the sinner's agency is
unholy, and connected with no other result than a
conviction of truth. But the two cases agree in
these three respects : in neither is the human agency
the efncient cause ; in neither can the effect follow
without that agency ; in both, that agency has a
somewhat stated, (much resembling a natural,)
tendency, by the accompanying influence of God,
to produce the effect. These three ideas are perfectly
displayed in a single case : Sampson must hoio him-
self luith all his might to remove the pillars of the
house, though the house fell by supernatural power.
The power acting thus through his will and agency,
gave every appearance of a natural effect. Thus
God works " all our works in us." We " labor,
striving according to his working which worketh in'*
us " mightily." While ice " work out" our " own
salvation," it is he that "worketh in" us "to will
and to do." (Isai. xxvi. 12 ; Phil. M. 12, 13 ; Col.
i. 29.)
IV. I am to treat of the success of the word in
accomplishing, as the text suggests, every end which
God designed.
That men are convicted who are never converted,
MEANS or GRACE. 197
facts abundantly testify. That they return to sin
from every stage of conviction, is equally evident.
In many instances they " quench — the Spirit" and
fall away, after having been " enlightened" and
" tasted of the heavenly gift" and been " made par-
takers of the Holy Ghost" and " tasted of the good
word of God and the powers of the world to come."
(Heb. vi. 4 — 8.) That God should begin a work of
conviction upon the non-elect, is no more unaccounta-
ble than that he should send them the Gospel. The
design in both cases is doubtless the same. But the
question is, does his power secure the conviction of
as nrany as he pleases, and as far as he pleases ? Or
is the event left contingent? I shall assume that
the work is carried on through the sinner's own at-
tention, that if his eye is not kept anxiously turned
toward the truth with a strong effort to see, the
whole effect will fail. The question then is, will
God certainly keep up that attention as far as he
pleases ? And how can he keep it up in spite of all
resistance, (without altering the disposition or weak-
ening the resistance,) and yet leave the sinner free ?
In this place it is necessary to introduce more dis-
tinctly the doctrine of motives. Either we must
admit the self-determining power of the will, holding
in its hand the decision whether to yield, or not to
yield to motives, or we must believe that the will is
absolutely g-overned by motives. The latter is un-
questionably the truth, and common sense, instructed
by experience, pronounces it true every hour of the
day. Common sense, delivered from the labyrinths
17*
198 MEANS OF GRACE.
of metaphysics, pronounces that men always yield to
the strongest inducement, and yet are free. Upon
this principle you are constantly calculating the
future conduct of men. You feel a perfect confi-
dence that if you offer a miser a bag of money to
induce him to walk a mile, and no stronger motive
draws the other way, he will comply ; and yet you
never dreamed that he would not be free. The
whole business of the commercial world is conducted
upon the same calculation, and so is the whole
system of social intercourse. Break up the uniform-
ity of this principle, and leave it wholly uncertain
whether a father will move to snatch a child from, the
fire, whether the friend who meets you in the street
will be restrained by a thousand motives from taking
your life ; and all the foundations of order and
rational action are removed, and the world is trans-
formed into one vast bedlam, — a bedlam in which
the maniacs are as likely to kill a friend to gain a
feather as to win a crown, — as likely to kill a friend
without motives, and in full opposition to all motives,
as to hart an enemy when most highly induced. This
is a new species of madmen, a world of madmen
moving in a maze without a particle of reflection,
without any end or object even floating in a dis-
tempered fancy. Such a self-moving' tinll, unhar-
nessed from reason, and let loose into the world,
would be more to be dreaded than wolves and tigers.
In short, there can be no rational action a whit
further than the will is absolutely controlled by mo-
tives ; that is to say, a whit further than it has a
MEANS OP GRACE. 199
reason for its decisions, and is governed by the con-
siderations which appear strongest and best.
The world then is governed by motives. Of course
it is easy with God, without in the least altering the
disposition, to exert a perfect control over all the
volitions of men by only spreading for them a proper
train of motives. To recur now to the question : it
is only for God to display truth before the minds of
sinners, with so much clearness as to create a motive
to attention stronger than every opposite motive, and
the attention is secured. So long as he continues to
exert such an influence the attention will be kept
alive, and exactly in proportion to the clearness and
strength of the motives presented. The motives
cannot, indeed, act upon any other than natural
principles, for none else exist. The sinner will not
follow them to the end to which they invite, namely,
to holiness ; but he will be sure to follow where
apparent interest calls, and of course to those efforts
after deliverance which will fix his eye attentively
upon divine truth. Whom therefore God chooses
to convict he will convict, and just as far as he
pleases, and that through their own voluntary
attention.
It may then be asked, how far have sinners the
poiver to prevent the effect ? The answer is, they
have complete natural power to prevent, as in every
other case where their agency is necessary to the
issue. This ability, however, lies not in the self-
determining power of the will, but in a power to
execute any opposite decree which the will should
200 MEANS OF GRACE.
issue ; in other words, in a power to turn away the
attention if they are so disposed. This case is
materially different from that of regeneration, where
the effect is wrought without their agency. In this
case they have as much power to turn away their
attention, and thus arrest the progress of conviction,
as they have to stop in a journey when the stronger
motive impels them forward ; as they have to sit still
when the stronger motive solicits them to walk ; as
they have to refuse an invitation to a feast when
urged and entreated by a friend. If the motive
which incites them to divine contemplations is not
at first strong enough to countervail all others, God
will, indeed, if he is determined on success, press
them with stronger inducements till he prevails. But
the whole process is still of the nature of moral
suasion. There is no more compulsion in the case,
than in all the common actions of life ; for all our
actions are equally governed by motives. Nor is
this particular case at all different from the rest,
except that the motives are more solemn and are
made clear to the mind, by supernatural power.
In a word, the sinner is as free to turn away, and
thus stop the progress of conviction, and by this
means prevent regeneration, as he is to do any other
thing; but it is certain that he ivill not turn away
if God continues to set sufficient motives clearly
before him.
MEANS OF GRACE. 201
INFERENCES.
1. We see the good tendency and absolute need
of the sinner's own attention to the word of God
and the means of grace, — of his agonizing exer-
tions to understand and gain realizing views of re-
vealed truth. These exertions do not indeed tend to
change his heart ; but if they are earnest and solemn,
and guided by judicious instructions, they do tend,
(such is the common mode of divine operation,) to
advance the work of conviction, and very much in
proportion to their strength. The agonizing reach
to apprehend divine things which is made in prayer,
has a better tendency than meditation ; meditation
has a better tendency than bare attention ; and the
slightest attention of mind has a better tendency
than a vacant attendance on means. An attendance
on means with an idle, wandering mind, has scarce-
ly any tendency at all to bring home a realizing sense
of truth. There is no such spell in ordinances to
convict a mind that is roving in the ends of the
earth. There ought to be as strong an effort to
realize divine things as to extinguish the flames
which are kindling on your house, — as to support a
rock that must crush you in its fall. There is no
more need of strong efforts in these cases than in
that ; and without exertions approaching to this char-
acter there is absolutely no prospect of the sinner's
salvation. To sit still without an effort, is nothing
less than putting the pistol to his own breast. To
neglect the means of grace, or to attend on them
202 MEANS OF GRACE.
without a struggle to realize divine things, is as di-
rect a way to destroy the soul, (according to God's
usual mode of operation,) as abstinence from food
to destroy the body. The only difference is, that
now and then a sinner is converted in an extraordi-
nary way without the usual means.
Say not, then, that if you are elected to be saved
you shall be saved, whether you make exertions or
not. There is no such decree that prevents the ab-
solute dependence of the end on the appointed
means. Had not Naaman washed in Jordan, no de-
cree would have healed the leper. Had not the
blind men sat by the way-side, no decree would
have opened their eyes. Had not the impotent man
lain by the pool, no decree would have made him
whole. Had not the bones been within the reach
of Ezekiel's voice, no bodies would have been or-
ganized. Had the parts failed to come together,
" bone to his bone," no life would have been infused.
Or to illustrate the idea by a case still more in point,
if a man does not open his eyes he will not see. If
he does not turn his eyes towards the object, and pry
if it is obscure, he will not see it clearly. Now if it is
decreed that this view of the object shall be distinct,
it is decreed that these previous steps shall be taken,
and the end is no more certain than the means, and
will certainly fail if they fail. If it is certain that a
farmer will have a crop, it is certain that he will sow
his seed. If it is certain that a man will live to old
age, it is certain that he will continue to take food.
If it is certain that a man will be glorified, equally
MEANS OF GRACE. 203
SO that he will first be justified ; if that he will be
justified, equally so that he will be effectually called ;
if that he will be efiectually called, equally so that
he will be convicted ; if that he will be convicted ;
ninety-nine times in a hundred he will make the
exertions which have been mentioned. And to say
that if he is elected he shall be saved whether he
use means or not, is like saying, if it was decreed
that he should live to old age, he will live though he
renounce food, and would though he had never
been born.
Nothing then but inevitable destruction awaits
those who cast off fear and restrain prayer, who
neglect the means of grace, or attend on them
with a careless mind. Not a symptom appears
that such people are ever to be saved, and con-
tinuing thus they are as certainly lost as there is
a God in heaven.
But after all, this whole process is only God
using means with the sinner, and not the sinner
using means with God. The voluntary agency of
the sinner must be set in motion, and the indispensa-
ble necessity of this may be displayed, to show him
the madness of stupidity and to rouse his attention ;
but after all, in a moral point of view his agency is
of no account. The whole credit is due to another.
It is God that awakens liis attention and keeps it
awake. It is God pressing an unholy agency into
service, as he did in the case of Pharaoh. The
whole is nothing but God struggling with the sin-
ner, and the sinner with all his moral feelings strug-
204 MEANS OF GRACE.
gling against God. It is God bringing good out of
evil, and forcing the selfish agency which is directed
against him to promote his merciful designs. In a
word, it is God using means upon the sinner, and
not the sinner using means for himself. To compare
his unholy exertions, (as is often done,) to the lawful
means employed by the husbandman, is grossly
deceptive, and tends only to foster that self-righteous-
ness which is the principal enemy to be overcome.
There is no real resemblance between the two cases.
The sinner has never broken up his " fallow ground ;"
he only sows upon a rock ; he plants " thistles —
instead of wheat, and cockle instead of barley."
2. We see on what account there is more hope
of awakened sinners than of the stupid, and more
of the convicted than of the awakened, and more
of those who are deeply than those who are slightly
convinced. It is not because they have done any-
thing acceptable to God, nor because they are inter-
ested in any of his promises, nor because they have
approached nearer to a holy temper, nor because
any of their struggles or acquisitions tend to change
their hearts ; but because God has begun the pre-
paratory work and has thus far advanced it. The
more advanced it is, the more the evidence that he
intends to carry it through.
3. We see the good tendency of preaching to
sinners, and following them with exhortations and
entreaties. These exertions answer two ends. First,
to explain and hold up truth before them. It is in
vain for them to turn their eye if the object is not
MEANS OF GRACE. 205
presented. Secondly, to furnish motives to stimu-
late their attention to the object. They certainly
will attend if sufficient motives are brought clearly
to their view, and they will not attend without.
There is then the same need and the same en-
couragement to throw in motives as in any other
case. One thought suggested by a friend when
their attention begins to flag, may rouse it again
and prove an essential link in the chain of their
salvation. The thought would naturally sink into
their minds if unbelief did not resist ; but the time
which the Spirit ordinarily takes to counteract that
resistance, is when good men are striving to fix
impressions upon their hearts. It is not his usual
way to send home immediate suggestions, but to>
apply considerations offered by others. When a
solemn ti'uth is laid before them we never know but
he may lodge it deep in their conscience. And as
so much depends on putting their agency into action
and keeping it in action, everything that can be
done ought to be done for this purpose. The success
of these efforts may be expected to bear some pro-
portion to the nature and clearness of the truths
suggested, and to the earnestness and address with
which they are enforced. There is then every en-
couragement, and it is of infinite importance, for
ministers to labor in season and out of season ; for
friends to speak often one to another ; for parents to
teach and exhort their children when they sit in the
house and when they walk by the way, when they
rise up and when they lie down. Had not Ezekiel's
18
206 MEANS OF GRACE.
voice been heard in the valley, the bones would not
have lived.
4. We learn from our subject the manner in which
sinners ought to be addressed.
First, we see the infinite importance of declaring
to them the ivhole counsel of God, comprehending
all the motives that can rouse their attention, and all
the considerations that can affect their hearts. The
more plainly and fully the truth is displayed, the
greater the prospect of their salvation. It is not to
offer instruction in loose and general terms ; it is not
to sketch the mere outlines of the Christian doctrine;
it is not to deal out a few scraps of morality ; but
particularly and clearly to lay open all that God has
revealed. It is not to ring perpetual changes on
a few party shibboleths, — a few abstract doctrines ;
we must present the objects of religion in all their
affecting attitudes ; we must display the truths of
God in all their pungency and point, and pour all
the motives of Christianity upon the heart. This
leads me to say,
Secondly, we have as much encouragement as in
any other case to use an interesting, impressive
manner, (the manner adapted to the nature of man,)
as being calculated not only to awaken attention,
but to seize all the natural avenues of the soul. Such
is the coincidence between the supernatural and
natural order of divine operations, that this manner
promises by far the gi'eatest success.
Thirdly, we learn the importance of urging upon
sinners the duty of immediate submission as best
MEANS OF GRACE. 207
calculated both to rouse their highest attention and
to present to thek view the most powerful and direct
means of conviction. The only end of preaching to
that class of men is to produce attention, and through
that, conviction, — conviction, in the first place, of their
obligations, guilt, obstinacy, helplessness, and perish-
ing need of a Saviour, and then, of the truths relating
to the Saviour and the way of acceptance by him. The
first thing, besides exciting some degree of attention, is
to lay open their obligations. From this results a sense
of guilt. From a view of their obligations and reluc-
tance arises a conviction of obstinacy, helplessness,
and ruin. From the whole follows a deep apprehen-
sion of their need of a Saviour; and that is sure to pro-
duce the highest state of attention. The beginning
of the whole process, (except a partial excitation of
the attention,) is to awaken a sense of obligation.
Now the foundation of all sense of obligation must
be laid in a view of the claims of the moral Governor
of the world, — claims not at all impaired by the in-
disposition of man. And what are his claims ? He
^'"now commandeth all men, everijichere^ to repent.^'*
^^Now^ saith the Lord, turn ye even to me, with all your
hearty and with fasting, and with weeping, and with
mourning; and rend your hearty and not your gar-
ment, and turn unto the Lord your God." " Submit
yourselves — to God ; — cleanse your hands, ye sin-
ners, andpm-ify jowc hearts, ye double-minded." (Jo-
el ii. 12, 13 ; Acts xvii. 30 ; James iv. 7, 8.) If such
are the claims of God, and such obligations really lie
upon sinners, the readiest way to make them feel
208 MEANS OF GRACE.
their obligations is to urge them to the immediate
performance of these duties. If they oifg-ht to repent
without delay, then the readiest way to make them
feel what they owe, is to urge them to immediate
repentance ; and this will at once show them their
reluctance, obstinacy, and ruin. That they will not
yield to this requisition, is no objection to its being
urged. God never sent the Gospel with an expecta-
tion that it would, o:^ itself, conquer the hearts of men ;
but, by opening to them his character and claims, to
convince them of their ruin and need of a Saviour.
And which, I ask, has the most tendency to produce
this conviction, to exhort them to a mere use of means,
or to press upon them their full obligations to God ?
If you would thoroughly convince them of their guilt,
hardness, and helplessness, you must not lower down
their obligations to a few outward observances, while
you leave thern ignorant of God's high and holy
claims; you must set the standard high. If you tell
them to do the best they can, (in other words, the best
that they are disposed to do,) that they will easily per-
form, and in the trial find no evidence of the stubborn-
ness of their hearts. That they will easily perform, and
then yield to the strong propensity of nature to sleep,
upon the pillow of self-righteousness. This is not the
way to bring sinners to the foot of the cross ; nor is
it the readiest way, as abundant experience testifies,
to secure even an attention to means. Uncover all
their obligations, if you would drive them t<o their knees,
— if you would compel them to the sanctuary and
their Bibles. But you say, why exhort sinners to do
MEANS OF GRACE. 209
what you know they will not do without a constrain-
ing impulse ? I answer : if this is not allowed, we
may not even urge them to a serious use of means.
But the fact is, that God never sent forth his ministers to
exhort sinners to do what they will do of themselves,
but to urge upon them what he knew they never would
perform without his constraining power. Thus he
sentEzekiel to say, " Dry bones, hear the word of the
Lord," when he knew that the bones would never hear
without his supernatural interposition. And this com-
mand was a sufficient warrant and encouragement
to the prophet. If he should bid me go and preach
to the dead in yonder grave-yard, I would go. With
no other encouragement, I now stand over this val-
ley of the slain, and say to the dead of my people
and kindred, " Come out of your graves, ye bones
that are " very dry." "Awake, thou thou that sleepest,
and arise from the dead, and Christ shall give thee
light." Amen.
18*
LECTURE IX.
ELECTION.
EPHESIANS i. 4, 5.
ACCORDING AS HE HATH CHOSEN US IN HIM 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.
It has been proved in former lectures that men by-
nature are destitute of hoUness, are supremely selfish
and enemies of God, and so remain, without any ap-
proach toward sanctification, without any abatement
of their enmity, without any feelings or actions other-
wise than sinful or indifferent, without any prayers
that God will hear, without anything that tends to a
change of heart, until the very moment of regenera-
tion ; that the work of conviction, in every case, is
carried on jifst as far as God pleases, the cooperation
of the sinner to that extent being secured by the con-
trolling influence of motives ; that regeneration is
produced by the supernatural and immediate power
ELECTION. 211
of God, unaided and uninduced by the sinner, and
notwithstanding his unabated resistance to the last ;
that in every instance where this power is exerted,
regeneration follows ; that of course it is exerted up-
on some and not upon others, — not because the
favored ones have better improved antecedent grace,
or have been more ready to yield, or have induced or
aided God, but because he " will have mercy on whom"
he "will have mercy;" that he makes one to differ
from another according to his sovereign pleasure, for
no other assignable reason than, " Even so. Father,
for so it seemed good in thy sight." All this, I must
believe, has been proved; and it completely estab-
lishes the doctrine of election, except so far as relates
to the eternal decree.
Now if God performs all his works from design,
and is unchangeable, the fact of the eternal decree is
readily established. The theory of decrees is simply
this: WHATEVER God DOES, HE ALWAYS MEANT TO DO.
"Whatever he accomplishes by positive power, he al-
ways meant to accomplish ; whatever he permits, he
always meant to permit. This must be true, if he acts
from design and is unchangeable. For example, if he
creates a world to-day, and does it designedly, he al-
ways had the same design, or else he has formed a
new purpose and is changeable. If he produces a new
heart to-day, and does it designedly, he always had
the same design, or else he has formed a new pur-
pose and is changeable. If he makes one to differ
from another to-day, and does it designedly, he al-
212 ELECTION.
ways intended to make that discrimination, or else
he has formed a new pm-pose, and is changeable.
The fact that whatever God does, he always meant
to do, may be argued also from his foreknoidedge.
Did he eternally foreknow that he should create a
world ? Hoiv did he foreknow it ? He knew that no one
could compel him : if he had not determined to do it, —
if the purpose was unsettled in his mind, — if his reso-
lution was wavering, how did he certainly know that
he should create ? Did he eternally foreknow that he
should change that heart to-day ? How did he fore-
know it ? He knew that no one could compel him :
if he had not determined to produce this change, —
if the purpose was unsettled in his mind, — if his reso-
lution was wavering, how did he know that he ceV'
tainly should do it ?
Take the subject in another view. He foreknew
that he should, of his own accord^ make a world. On
that event, he deliberately held his eye from eternity.
And could he eternally foresee a voluntary act of his
own, and have no choice or design about it ? Could
you foresee that you should voluntarily take a jom-ney
at a given time, and yet have no choice or design
about the event ? Is it possible to conceive that God
should eternally have foreknown that of his own free
consent and choice he should make one to differ from
another, should change one heart and leave another
unchanged, and yet eternally have had no purpose
or choice about it ? I must assume it, then, as a point
about which no doubt can exist, that whatever he
ELECTIOIT. 213
foresaw that he himself should voluntarily do, he
always meant to do.
The only question is, what does God perform?
what does he accomplish by positive power? what
does he permit ? If it is a fact that he changes one
sinner, and permits another to take his course to ruin,
he always intended to do the same. If it is not a
fact that he makes these discriminations, then to be
sure he never intended to make them. The question
wholly turns on what he actually does, — whether
in regeneration he really does more for one than
another. If he does not, and the sinner makes him-
self to differ, the doctrine of election falls. But if
God actually makes these discriminations between
men, (agreeably to the proofs adduced in the forego-
ing lectures,) then the doctrine of election, including
the eternal decree, follows with absolute certainty.
And what special difficulty arises from the decree ?
Is it contrary to human freedom ? But the decree
touches no man till it is executed. No decree to
make Peter to differ from Judas affected either of
them till one was taken and the other left. If while
this was done both remained free, certainly their free-
dom was not impaired by the previous purpose. If
liberty is infringed it is not infringed by the decree,
but by the discriminating^ act at the time of regenera-
tion. But if God can actually change one heart and
leave another unchanged without destroying freedom,
certainly his eternal purpose to do this could not de-
stroy it. What special difficulty then arises, from the
decree ? Is it against the divine character ? But it
214 ELECTION.
cannot be wrong to purpose what it is right to per-
form. If it is proper to do an act, it is not improper
to resolve to do it. If it is right to change one heart
and leave another unchanged, the eternal decree to
make this discrimination was right.
The doctrine of election, thus necessarily deduced
from that of regeneration, is abundantly supported
by the word of God. There we are distinctly taught
that God eternally elected a part of mankind not on
account of their foreseen holiness^ but to holiness it-
self " According as he hath chosen us in him,
[Christ,] before the foundation of the ivorld^ 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, ac-
cording to the good pleasure of his ivill ; to the
praise of the glory of his grace ^ wherein he hath
made us accepted in the beloved ; — having made
known to us the mystery of his will, according to
his good pleasure which he hath purposed in him-
self; that in the dispensation of the fulness of times
he might gather together in one all things in Christ,
both which are in heaven and which are on earth,
even in him : in whom also we have obtained an
inheritance, being predestinated according to the pur-
pose of him who loorketh all things after the counsel
of his oivn will; that we should be to the praise of
his glory. — For we are his workmanship, created in
Christ Jesus unto good ivorks, which God hath
BEFORE ORDAINED THAT WE SHOULD WALK IN THEM."
" God hath from the beginning chosen us unto sal-
ELECTION. 215
vation, through sanctification of the Spirit and
BELIEF OF THE TRUTH." " Who hath savcd us and
called us with a holp calling, not according to our
WORKS, but according TO HIS OWN PURPOSE AND
GRACE WHICH WAS GIVEN US IN ChRIST JeSUS BE-
FORE THE WORLD BEGAN." " Thc children being not
yet bom, neither having' done any good or evil, that
the purpose of God according to election might
stand, not of ivorks but of him that calleth, it was
said unto her, the elder shall serve the younger ; as
it is written, Jacob have I loved, but Esau have I
hated." " Whom he did predestinate, them he
AS were ordained to
" Ye have not chosen me
but I have chosen you, and ordained you, that you
SHOULD GO AND BRING FORTH FRUIT, AND THAT YOUR
FRUIT SHOULD REMAIN."
There are many passages in which election is as-
serted in more general terms without the express
idea of its being an appointment to sanctificationP
" God hath not appointed us to wrath, but to obtain
salvationhj our Lord Jesus Christ;" " according to the
eternal purpose which he purposed in Christ Jesus
our Lord." " Many are called, but few are chosenJ^
" To sit on my right hand and on my left is not
mine to give, but it shall be given to them for lohom
it is prepared of my Father P " Come, ye blessed of
my Father, inherit the kingdom prepared for you
from the foundation of the ivorldP In the com-
mencement of a Christian church at Corinth, God
looked on the Pagan inhabitants and said to Paul
216 ELECTION.
for his encouragenient, " I have much people in this
city."
In the ages of eternity a covenant was formed be-
tween the Persons of the Sacred Trinity, (commonly
called the covenant of redemption,) in which the
Father made over to the Son a definite number of
the human race, as the reward of his obedience " un-
to death," and caused their names, (whatever it
means,) to be " written" in the Lamb's " book of
life." The veil was partly drawn from this trans-
action in the writings of the prophets, where many
promises in the form of an oath were held up as
made to Christ ; such as that his throne should be
established, that he should have the heathen for his
inheritance, that he should see of the travail of his
soul and be satisfied, that his seed should endure for-
ever. But in the New Testament this ancient cove-
nant is entirely laid open. There we distinctly learn
that the faith and hope of God's elect are founded
on 2i promise of eternal life made before the loorld
began. " Paul, — an apostle of Jesus Christ, accord-
ing to the faith of Godh electa -^ in hope of eternal
life, which God that cannot lie promised before the
world begany F romised to ivhoin? Not to creatures,
for they were not in existence ; to Christ doubtless.
And for the particular portion of the human race
who were respected in this covenant, the Mediator
in a special sense laid down his life. " I lay down
my life for the sheep.^^ Who are the sheep ? The
very seed whom the Father had given him in the
everlasting covenant, including as well those who
ELECTION. 217
were pagans or unborn at the time of this declaration
as those who were believers or had gone to glory ;
to the whole of whom salvation was absolutely-
secured." " My sheep hear my voice and I knoiv
them^ and they folloiv me ; and I give unto them
eternal life^ and they shall never perish^ neither
shall any pluck them out of my hand. My Father
which GAVE THEM ME is greater than all, and none
is able to pluck them out of my Father'' s handP
Elect Gentiles were counted for sheep before their
conversion : " And other sheep I have which are not
of this fold ; them also I must brings and they shall
hear my voice." It is explicitly asserted that the
identical persons that were given to Christ shall all
come to him by faith, and shall all persevere to eter-
nal life : " Thou hast given him power over all flesh,
that he should give eternal life to as many as thou
HAST GIVEN HiM." " AlL THAT THE FaTHER GIVETH
ME SHALL COME TO ME, and Mm that Cometh to me I
will in no wise cast out. — And this is the Father^ s
ivill, THAT OF ALL WHICH HE HATH GIVEN ME I
SHOULD LOSE NOTHING, BUT SHOULD RAISE IT UP
AGAIN AT THE LAST DAY." (Ps. 11. 7, 8 aild Ixxxix.
3,4,19 — 37; Isai. liii. 10 — 12; Mat. xx. 23 and
xxii. 14 and xxv. 34 ; John vi. 37, 39 and x. 1 — 29
and XV. 16 and xvii. 2 ; Acts xiii. 48 and xviii. 10 ;
Rom. viii. 30 and ix. 11 — 13 ; Eph. i. 4 — 12 and
ii. 10 and iii. 11 ; 1 Thes. v. 9 ; 2 Thes. ii. 13 ; 2
Tim., i. 9 ; Tit. i. 1, 2 ; Rev. xiii. 8.)
It would be easy to multiply texts; but if the
numerous and explicit declarations which have been
19
218 ELECTION.
quoted are not sufficient to produce conviction, a
thousand others would not. Indeed, if such peremp-
tory and often repeated ass'ertions of the word of
God are not believed, what is your faith in divine
revelation ? Here I rest my cause, — and without
searching for further proof, shall only attempt, in the
remaining part of the lecture, to explain the doctrine
and vindicate it against objections.
Suppose ten subjects of an earthly prince are
under sentence of death for treason, and are confined
in two separate cells, five in one and five in the
other. They have all forfeited their lives, and if they
are all executed no injustice w^ill be done them. The
prince, a most wise and benevolent man, sees
however, that it will promote the happiness of his
immense empire for five to be pardoned and five
executed, and for the whole to be brought about in
a way most clearly to illustrate both his justice
and mercy. He settles in his mind what he him-
self will do, and being a prophet^ foresees the con-
duct of the prisoners. With every part of the
issue full in his view, he collects thousands of his
subjects to witness the transaction, and repairs to
the prison. He orders the bolts and bars to be re-
moved from the first cell, the door to be thrown
wide open, and the chains to be struck off. *' Now,"
says he, " unhappy men, I have put it in your power to
come forth. No bars or chains confine you. If you
will approach and kneel before me and confess your
crime and implore forgiveness and submit to my
government, I will pardon you and raise you to my
ELECTION. 219
throne." "We cannot do it," say they." "Cannot!
the door is open and the chains are off; what hin-
ders ?" "•pr<? humble ourselves at your feet as crimi-
nals and sue for pardon ! we will die first. We were
oppressed, and have only made an effort to support
our rights." The prince expostulates and pleads with
them, but they still refuse. He then appeals to the
spectators : " Do I cause the death of these unhappy
men ? " Every voice firmly answers, no. "Are they
not free in their refusal ? " The whole multitude tes-
tify that they are. " Can more be expected from
me V Nothing more., is the * universal response.
" Will not their blood be upon then* own heads ? "
Upon their oivn heads forever^ says the common
sense of a world. He bars their prison and orders
them to execution. He then goes to the second cell,
throws open the door, strikes off the chains, and of-
fers pardon to the other five on the same conditions.
They also refuse. He expostulates and pleads with
them. They still refuse. He then appeals to the
spectators, and receives the same answers. Thus far
the cases are parallel. Now we will suppose that the
prince possesses power,. by laying his hand on the
prisoners, to melt them into submission. He lays
his hand on them ; they fall at his feet, accept of par-
don, and are raised to his throne. No act of then- lives
was ever more free^ for they submitted willingly and
with all then heart. Afterwards the prince informs the
people that he had foreseen the whole event, and had
determined on the course he should pursue before he
left the palace ; that in the discrimination which he
220 ELECTION.
had made he had been influenced only oy a regard
for the happiness of his empire ; and that to have
subdued the first five would have marred the public
good. Now I ask, what have you to allege against
that prince ? If the public good required just that
exhibition of justice and mercy, would you not have
blamed him had he done otherwise ? Who was in-
jured? Not those who perished; they only had their
deserts : nor were they injured by the mercy shown
to the rest. In a case where all had forfeited their
lives, had not the prince a right to reclaim and par-
don whom he wou*ld ? to select that number and
those individuals wliose deliverance would m6st pro-
mote the haj^piness of his kingdom? Whose freedom
did he impair? Whom did he defraud? Whom did
he compel to die ? Nay, as justice to his kingdom
would not allow him forcibly to reclaim the whole,
the prisoners themselves compelled him either to
abandon them all to their fate or make the discrimi-
nation which he did. Had they yielded of their oivn
accord.) as they ought to have done, he would have
had no occasion to do more for one than another.
But as it was, he must discriminate, or resign them
all to destruction. Now if his conduct cd the prison
was right, what have you to allege against his pre-
vious purpose ? Was it Avrong to determine to do a
right thing? And how could the prisoners be injured
by the mere design? They were not at all affected
by what was devised in the palace, but only by what
was done at the prison.
As I understand the doctrine of election, this is an
ELECTION. 221
exact illustration of it. Mankind received from the
hand of God full powers to obey him. They sinned
and forfeited their lives, and were like prisoners con-
demned to die. The atonement opened all their
prisons and struck off all their chains. The invita-
tion is sent to all. All possess natural ability to
comply, (as will be distinctly shown in the next lec-
ture,) but all refuse. They are entreated, but they
still refuse. At this point, election comes in. It is
their own fault that there is need of a Divine inter-
position to subdue their obstinacy. This necessity
they, and not God, created. They ought to comply,
of their own accord, and not wait to be compelled.
They are able, but "will not." Not a child of Adam
will. The whole race will refuse till they die, unless
subdfted by Divine power, — not because they are too
feeble^ but because they are so bad. This universal
obstinacy, which alone renders a special interposition
necessary, obliges God to decide — whether to save
all, or save none, or subdue such a part as his wis-
dom sees best. He cannot save all, consistently with
the good of the universe. His compassion will not
allow him to abandon all to destruction. The only
choice left him is to conquer whom he will. This
necessity, not he but the obstinacy of sinners created.
It grows, not out of their inability^ but out of their
desperate wickedness. He forces none to hell ; they
go of their own accord : he only forces, as it were, a
part to heaven. And this he does for as many as the
interest of the universe allows. The rest are left un-
touched, .unshackled, to pursue their own chosen way,
19*
222 ELECTION.
— with full power to live, but choosing death rather
than life. And now, after salvation is provided for
them, and offered to them, and is obstinately refused,
does it become them to throw the blame on God,
and complain that he created them to be damned?
He did not create them to be damned. He created
them to be saved, and they have "sold" their "birth-
right" for a contemptible mess of "pottage." The
truth is, he foresaw them in existence and actually
refusing, before he had an opportunity to decide
whether to subdue them or not. In the order of na-
ture, the discriminating decree followed their refusal^
as the two eternally lay in the divine mind. And in
its execution, the decree does not touch them till af-
ter they have existed and refused. In both views, the
discrimination is to be considered as following their
refusal, and not as preceding their existence.
Hitherto I have treated the subject in conformity
to the common apprehension, that succession and the
relations of before and after are predicable of the Di-
vine existence. To this apprehension, the language
of Scripture is also accommodated. But the objec-
tion last started, and many other difficulties, will be
more effectually obviated by recurring to the real
mode of God's existence." To him, eternity is but one
moment. He knows no lapse of time ; and, except
what relates to the order of nature, no before or after.
All, to him, is eternal now. On the scale of crea-
tures there is, indeed, a before and after. To them,
the execution of his decrees is in succession. To them,
an eternal decree is j^re-determination. Nat so with
ELECTION. 223
him. With him, the existence of creatm-es was as
early as the decree. With him, the pm-pose and the
execution are in the same moment. His eternal de-
cree is nothing but a design existing in one eternal
NOW, — is nothing but ^present purpose eternally the
same.* Were it perfectly easy for us to conceive of
this mode of his being, we could readily see that the
existence and refusal of men stand before the dis-
criminating decree, (I speak of the order of nature:
the order of ^{me is excluded,) — stand before the de-
cree as they are arranged in the Divine mind ; that
he sees men existing and refusing before he deter-
mines, or has an opportunity to determine, whether
to subdue them or not ; and that election amounts
* " How can this be," says the objector, that the existence of
God is in one eternal now ? Fifty years ago he did not see me
existing at that time ; and now he sees me to exist : must not, then,
his views be successive ? Now this is taking for granted what the
objector ought to prove, that the time which^ to creatures, passed
fifty years ago, and the present, are two distinct periods with God.
He, indeed, perceives the scale on which creatures reckon time,
and sees them lying along on that scale at different points ; but
his eternal now stands equally opposite, if I may so say, to every
part of the scale. That this Is his real mode of existence, Is capa-
ble of all the proof that such a subject admits. The Idea of an
eternal succession of views and exercises, Involves all the absurd-
ity of an irijinite numher. It Implies, also. Imperfection of knowl-
edge, as it supposes a constant accession of new Ideas, — and
mutability, as it supposes a continual change. " But, beloved, be
not ignorant of this one thing, that one day is, with the Lord, as
a thousand years ; and a thousand years, as one day." (2 Pet.
iii.8.)
224 ELECTION.
only to this : he finds men in existence and refusing
his grace, and then determines whom to conquer and
whom to leave uninfluenced. But when you talk
of his creating them to be damned, you put the dis-
crimination before their existence, as the two lie to-
gether in the Divine Mind.
That which to creatures is jore-destination, is to
God only a present purpose. It comes out then, at
last, that the decision made in election is only the
decision of his present will, existing the same from
eternity to eternity. The docti'ine of election, thus
disentangled from our crude conceptions, amounts
only to this : it depends on the present decision of
God, not whether salvation shall be provided for
sinners, for Christ died for all, — not whether pardon
shall be offered to them, for it is offered without
money and without price, — not whether they shall
have poiver to accept, for they are abundantly able ;
but when they obstinately refuse, whether he will
make them " willing in the day of [his] power."
If they will not repent, but lay him under a necessity
to compel them or leave them to perish, pray give
Him the common liberty of a man, to choose for him-
self whether to act or not. Allow him the freedom
not denied to slaves, to determine whether to bestow
or withhold a free gift. ' What difficulty then re-
mains ? But I hold you to facts. You know, at
this moment, that it does depend on His present will
whether you shall ever have a new heart. This is
a matter of fact which you will not deny. WeU,
election amounts to nothing more, — with this single
ELECTION. 225
addition, that His present will is the will of one
eternal now.
When men are anxious and uncertain about their
salvation, they are apt in their approaches to God to
conceive of an old constitution which binds his hands
and leaves him no liberty to follow his present choice,
— or of an old catalogue^ in which if their names do
not happen to be found, he cannot save them if he
will. But this is a crude conception. There is no
constitution or catalogue or decree which to Him is
old. The world is now governed by His present will,
just as though His purposes were all formed to-day,
— just as though He now began to be. If he has
now a wish to change your heart, there is no ancient
decree to prevent. It is his present will that must
decide your fate. On that alone you are cast.
From this view of the subject I infer that election
ought not to be regarded as any discouragement to
prayer. It is only because the .vulgar notion of suc-
cession in God is always intruding, bringing with it
the phantom of a decree which to him is old, that
this doctrine has ever been thought to interfere with
our encouragements to pray. And, indeed, if there
was an old decree or constitution or catalogue which
bound his hands, it would be in vain to apply to his
present will. But no such ancient statute has barred
the door of access. The way is now as open to his
very heart as though he began to exist today. Nor
is it inconsistent with his uncliangeableness that he
should be really affected by prayer. If, agreeably to
the literal construction of his word, the prayers which
226 ELECTION.
are now offered really affect his heart, it only
proves that as they have eternally lain before him,
they have eternally and unchangeably affected his
heart. If then you can now present prayers fit to be
regarded on Christ's account by infinite purity and
compassion, there is nothing in the way of his being
as readily affected by them as any father is by the
cries of his suffering children. He has a heart easily
touched with the voice of penitent distress, from
whatever quarter it comes. His infinite tenderness,
his readiness to listen to every sigh of a broken
heart offered through his Son, is a truth in which all
his mercy is involved, — for which all his perfections
stand pledged. This blessed truth it is your duty to
believe, (without any gloomy exception against your-
self,) as firmly as you believe your existence. Your
sense of it, your confidence in it, cannot be raised
too high. This very confidence is the greatest, the
most difficult, the. most essential effort of faith.
Give it full scope ; it cannot go too far. Nor is there
anything in election to depress its flights. Election
only touches the question whether you shall be con-
strained to feel this confidence. But if you feel it,
there is nothing in the doctrine to discourage its
boldest triumphs. If you have never exercised it
before, there is nothing in the doctrine, (unregen-
erate as you are,) to discourage you from exer-
cising it now. It will only be confiding in an
everlasting truth, which the doctrine has no influ-
ence to destroy. It is a truth, as unchanging as
the perfections of God, that he is ready to hear at all
ELECTION. 227
times, from whatever quarter it comes, the cry of
penitent grief and filial confidence offered through
his dear Son. Go then directly to his present will,
to his inmost heart, with the agony and confidence
of Jacob. Do you hesitate and tremble from a doubt
about your election? But what has this to do?
You know that if you offer such prayers you shall
be accepted upon et'ery/ plan, — that if you do not
offer such prayers you cannot be accepted upon any
plan. You doubt perhaps whether your prayers are
sincere ; but this has nothing to do with election ;
for none but sincere prayers can be accepted, whether
election is true or false. Do you find the dreadful
proof that your prayers are unholy ? Even then you
are not delivered over to an ancient decree ; you are
only cast upon his present will. If that will which,
self-moved^ let down a hand to raise Abraham and
David from unregeneracy, is pleased to pluck you
from destruction, you live. Upon that tvill throw
yourself in the last resort. Put your life in your
hand, cast yourself at his feet, pouring out this sum
of all your hopes, " Lord, if thou ivilt, thou canst
make me clean."
" But in case I am not elected he will not receive
me if I go." He ivill receive you if you go, the de-
cree of election notwithstanding. Election only
touches the question whether you shall be con-
strained to go. But if you go, election does not
stand in the way. If you go you will certainly be
received. It is the wickedness of unbelief that
questions this truth, — a truth in which all the
228 ELECTION.
mercy and sincerity of God are involved. It is
your indispensable duty to believe it ; you are com-
manded to believe it ; you will be eternally punished
for not believing it. To doubt it, is to charge God
with falsehood and perjury to his face. Did you
never read that the " faith," without which " it is im-
possible to please him," believes "that he is a
rewarder of them that dilig-enthj seek him ? " (Heb.
xi. 6.) Be you elected or not, God is this^ — and
you ought to believe it with the most unwaver-
ing confidence. You cannot entertain too exalted
ideas of his readiness, his eager desire to receive all
who truly apply. If you go to him in the fulness
of this feeling, you will find no decree in the
way.
From this view of the subject I infer also that
election is not inconsistent with the sincerity of the
invitations to the non-elect. God never decreed that
the invitations should be rejected; but when all men
agree to reject them, he only determines whom he
will make wiUing. The discriminating decree comes
in after the rejection. It stands in this order in the
Eternal Mind ; it stands in this order when it is ex-
ecuted. To God the decree and the execution are
in the same moment ; to him no part of the dis-
crimination is before the refusal, even in the order
of nature. It is as though a man were to invite you
to his house, with no other purpose than to give you
a kind reception, and after your refusal should form
designs concerning you. If we could familiarly ap-
prehend the idea of an eternal Now, this would be
ELECTION. 229
seen to be an exact account of the overtures to the
non-elect.
But to pass from the mode of God's existence to
the scale of creatures, if anything lies against the
sincerity of the invitations, it is merely the fore-
knoicledge that they will be rejected. But this
objection is to be met upon every plan that does not
deny the omniscience of God. And it lies equally
against the sincerity of the invitations to the elect
before they are renewed. This objection points its
force, not against election, but against foreknowledge,
and equally embarrasses every plan short of down-
right atheism. The common answer which Armin-
ians give to this objection is, that inasmuch as the
sinner is able to accept, and is not prevented by God ;
inasmuch as God is willing that he should come if
he will, and stands readi/ to receive him if he comes,
the invitation is to be considered sincere notwith-
standing the foreknowledge. Precisely the same is
my answer; and if the Arminian scheme is thus
freed from the difficulty, so is the doctrine which I
am supporting. I only add to their idea, that God
is able to conquer the rebel if he will.
But I have another thing to say. God is exhibit-
ed in the Scriptures in two distinct characters ; as
the main-spring of motion, (that is, of holiness,) and
as the moral Governor of the world, holding in his
hands the rights of the Godhead, and commanding,
threatening, punishing, inviting, promising, and re-
warding. These two departments are so distinct as
20
230 ELECTION.
to belong to two different Persons in the Godhead ;
the former being the office-work of the Spirit, the lat-
ter the office-work of the Father. Now for the Father
to invite those whom the Spirit does not sanctify,
implies no more inconsistency than for the Son to
mediate for those with whom the Father is displeased.
As the act of the Spuit leaves- the moral agency of
men entire, the Father may reasonably address them
as complete agents, — agents as entirely distinct from
him as from each other. There is no exercise of a
moral government upon any other principle. No other
principle accords with truth ; for men are complete
moral agents, and as distinct from God as from each
other. And it is no less reasonable for him to com-
mand, invite, promise, and threaten his subjects, than
for an earthly prince to do this ; and he is as sincere
in his invitations and promises, even to those who re-
ject his calls, as any earthly prince could be. In esti-
mating the sincerity of these addresses, you are to lay
out of account the physical agency of the Spirit, since
this in no degree interferes with the freedom of sin-
ners, nor with the Father's readiness to receive as
many as apply. Lose yourselves in contemplating
him in the simple light of a moral Governor, full of love
and mercy, having nothing to do with the work of
constraining men, sending abroad his invitations to
moral agents fully able to comply, and actually re-
ceiving all who come : lay aside the relations of before
and after, and consider all this (both the purpose and
the act,) di^ only present; and then say, are not his in-
ELECTION. 231
vitations to all men sincere ? In this light the whole
subject appears (as many can testify), to a soul pos-
sessed of the lively and realizing views of faith.
But I have one more objection to meet. I hear
some of you say, does not this doctrine make God a
respecter of persons ? This depends on what you mean
by the terms. If to confer unequal favors on his
creatures, is to be a respecter of persons, he is doubt-
less such. The fact meets you wherever you turn
your eye. He gave more exalted powers to men than
to worms ; to angels, than to men. He passed by
those who fell from heaven, and provided a Saviour
for the human race. He passed by the pagan tribes,
and sent the Gospel to you. He brings one into the
world the child of prayer, to inherit the blessings of a
pious family, while another is neglected by profligate
parents, to grow up "like a wild ass's colt." To one
he gives "five talents," to another "two," to another
" one." One man is born to disease and unremitting
pain ; another, to vigorous health. One inherits no-
thing but poverty and disgi-aee ; another is born to
wealth and honor. One is cut down in infancy ; an-
other is suffered .to reach the utmost limits of human
life. One finds uninterrupted success in all the labor
of his hands ; another seems to live only for disap-
pointment and defeat. Nor is this always the conse-
quence of better or worse management. " The race
is not to the swift, nor the battle to the strong." If,
then, you mean by respect for persons the holy sove-
reignty exercised in these discriminations, so far from
disowning it as derogatory to his character, the great
232 ELECTION.
Proprietor of heaven and earth claims it as his glory
and unalienable right. And instead of taking offence
at this, all the holy universe pronounce with one voice,
" Amen : let none but infinite wisdom and love de-
cide a single event to eternity."
What, then, does the Sovereign of the world mean
when he disclaims the character of being a respecter
of persons ? He always has reference to himself in
the capacity of a judge^ or of a king reivarding and
pujiishing-, and means no more than this : that when
he sits on the tribunal to pronounce sentence, or when
he distributes rewards and punishments, he will treat
men according to their naked characters, unbiassed
by any other consideration, uninfluenced by any pri-
vate partialities, as for Jews against Gentiles, for
apostles against common Christians, for members of
the church against infidels, for the learned against the
ignorant, for the rich against the poor, for masters
against servants, for kings against peasants. That
this is certainly his meaning, will appear from a sin-
gle glance at the passages in which the phrase is used.
Jehoshaphat said to the judges, " Take heed what ye
do, for ye judge not for men, but for the Lord, who is
with you in the judgment; — for there is no iniquity
with the Lord our God, nor respect of persons, nor
taking of gifts," (bribes.) Moses said to the people,
" Be no more stiff-necked, for the Lord your God is
— a great God, a mighty, and a terrible, which re-
gardeth not persons nor taketh reward (bribes:) he
doth execute the judgment of the fatherless and widow."
" Shall even he," said Elihu, " that hateth right govern,
ELECTION. 233
and wilt thou condemn him that is most just ? Is it
fit to say to a king, Thou art wicked? — How much
less to Him that accepteth not the persons of pruices^
nor regardeth the rich more than the poor. — He strik-
eth them as wicked men in the open sight of others,
because — they cause the cry of the poor to come
unto him. — He respecteth not any that are wise of
heart." When Peter beheld the tokens of Divine favor
to the first Gentile converts, he said, " Of a truth I
perceive that God is no respecter of persons, for in
every nation he that fear eth him and worketh righteous-
ness is accepted with him^ Paul, looking forward to
" the day of wrath and revelation of the righteous judg-
w^TJ^of God," says, " Who will render to every man ac-
cording to his deeds ^ — tribulation and anguish upon
every soul of man that doeth evil, of the Jeiv first and
also of the Gentile; but glory, honor, and peace to eve-
ry man that worketh good, to the Jeiu first and also to
the Gentile ; for there is no respect of persons with
God." Speaking of the apostles and Christians in
the mother-church at Jerusalem, he says, " Whatso-
ever they were, it maketh no matter to me ; God ac-
cepteth no man's person." That is, neither membership
in the mother-church, nor even an apostleship, is re-
garded by him who looks only at the naked charac-
ter. To masters and servants he says, " Ye masters,
do the same unto them, forbearing threatening, know-
ing that yom* Master also is in heaven, neither is
there respect of persons with him." " Servants, obey
in all things your masters, — knowing that of the
Lord ye shall receive the reicard : — but he that doth
20*
234 ELECTION.
wrong, shall receive f 07' the wrong- ichich lie hath done ;
and there is no respect of persons." But Peter brings
this matter to a point : " If ye call on the Father, who
without respect of persons judgeth according to every
marCs ivork.''^ So when the Herodians constituted
Christ a judge in the question about paying tribute
to Cesar, they say, " Neither acceptest thou the per-
son of any, but teachest the way of God truly ;" pre-
tending to say, that he would give a just judgment,
without partiality even to an emperor.
Turn, now, to the passages in which the phrase is
used in reference to 77ien. In every case, when thus
applied, it refers to men appointed to judge for God.
" I charged your judges, — saying, hear the cause be-
tween your brethren and judge righteously : — ye shall
not respect persons in judgment^ but you shall hear the
small as well as the great, — for the judgineyit is God^s.
"Ye shall do no unrighteousness in judgment; thou
shalt not respect the person of the poor, nor honor the
person of the mighty; but in righteousness shalt thou
judge thy neighbor.'''' " Thou shalt not ivr est judgment;
thou shalt not respect persons, neither take a gift, [a
bribe. \ — That which is altogether jw5^ shalt thou fol-
low." "It is not good to have respect of persons in
judgment. He that saith unto the wicked, Thou art
righteous, him shall the people curse." " To have re-
spect of persons is not good, for for a piece of bread
\a bribe] that man ivill transgress.''^ In allusion to
church-assemblies, held to judge of controversies be-
tween brethren, James says, " Have not the faith of
our Lord Jesus Christ — with respect of persons.
ELECTION. 235
For, if there come into your assemblies a man with
a gold ring-, in goodly apparel^ and there come in also
a poor man, in vile raiment ; and ye have respect to
him that weareth the gay clothing, and say unto him
Sit thou here, in a good place ; and say to the poor,
Stand thou there, or Sit thou here, under my foot-
stool ; are ye not then partial in yourselves, and are
become judges of evil thoughts ? — But if ye have
respect to persons ye commit sin." (Lev. xix. 15 ;
Deut. i. 16, 17 and x. 16—18 and xvi. 18—20 ; 2 Chron.
xix. 6, 7 ; Job xxxiv. 17 — 28 and xxxvii. 24 ; Prov.
xxiv. 23, 24 and xxviii. 21; Luke xx. 21; Acts x. 34,
35; Rom. ii. 5— 11; Gal. ii. 6; Eph. vi. 9; Col. iii.
22_25 ; James ii. 1—9 ; 1 Pet. i. 17.)
These, I believe, are all the instances in which the
phrase is found in the Bible, with the exception of a
single passage in which it is, perhaps, improperly
introduced into our translation. (2 Sam. xiv. 14.) And
what do all these passages prove ? that when God
acts in the character of a judge, or when he distrib-
utes reivards and punishments, he will treat men ac-
cording to their naked character, unbiassed by any
other consideration. But they do not deny the dis-
criminating influence of his holy sovereignty iwfoiin-
ing that character. If he has none of the unjust par-
tialities of a wicked judge that will acquit the wicked
and condemn the righteous, yet has he not a right
to bestow a free gift on whom he pleases ? It
is enough for us to know that the exercise of his
sovereignty is not arbitrary, nor capricious, nor
influenced by private partialities, but by infinite
236 ELECTIOIT.
wisdom and love, aiming at no other object than the
general happiness. We may rest assured that there
is a good reason for every discrimination which he
makes, though that reason is not explained to us.
And what right has any man to complain ? After
salvation is provided and offered and refused, does
it become him to complain that he is not forced to
accept it ? Has he merited salvation and that con-
straining influence too, that he thinks himself au-
thorized to complain ? Was God under obligation
to provide a Saviour ? And was he bound more-
over to force that Saviour upon you? The truth is,
that all men deserve to die ; none having any claims
on God for life ; every part of salvation is a free,
unmerited gift. And shall not God have the com-
mon liberty of a man, to bestow a free gift on whom
he pleases ? Who is injured by it ? The least
favored of his rational offspring suffer no more than
they deserve. If you have your deserts and others
have more, what is that to you ? Has he not a right
fco do what he will with his own ?
But after all, there is one class of men to whom
this doctrine will always present insuperable difficul-
ties. They are those who would rather reign them-
selves than have God reign. To people of this
description the doctrine can never be cleared up, —
for this substantial reason, — it is opposed to their
wishes. By this class you may expect to be often
admonished that the doctrine, if true, ought never
to he preached ; because, as they tell you, it is liable
to be abused, and may, they fear, discourage men
ELECTION. 237
and tempt them to sit down without an effort. And
pray, what doctrine is not liable to be abused? Must
we then suppress the whole? Tell me another
thing. Has God revealed this truth? and has he
done it for the benefit of the world ? and are you
wiser than God ? Has he anywhere authorized his
ministers to cover a part of his revelation ? If not,
can your advice be a sufficient warrant ? Do you
think yourself authorized to give advice in a case
which God has decided ? Take a little more liberty
and advise the author of the Bible to recal a part of
his revelation.
But shall I tell you some of the ends that may be
answered by preaching this doctrine ? One important
end is to detect hearts which are unwilling that God
should reign, — to lay open those smooth, selfish
spirits which, while they cry hosanna, are hostile to
the dominion of Jehovah. The more fully God and
the system of his government are brought out to
view, the more clearly are the secrets of all hearts
revealed. Another end is to show the world their
real condition, their absolute dependence, and what
they owe to the grace of God. If it is a fact that
sinners are so obstinate that they must be subdued,
ought they not to know it ? If it is a fact that God
" worketh all things after the counsel of his own
will," shall this important part of his character and
administration be concealed ? If his eternal cove-
nant with his Son, and the whole economy of grace,
are what they have been represented, shall men be
kept ignorant of truths which constitute so large a
238 ELECTION.
part of the glory of God and furnish so vast a pro-
portion of the themes of their everlasting praise?
Shall not sinners be told that every part of their sal-
vation comes from God? and shall not saints be
allowed to know who has made them to differ?
Shall the Church lose the happiness of seeing God
on the throne, and the immortal interests of all men
in his hands? Shall not a universal world be taught
to ascribe their whole salvation to him, and to lay
their honors at his feet ? Tear not from me, — I had
almost said, the siveetest truth of the Christian sys-
tem. Deny me not the happiness of knowing my
obligations and blessing my Deliverer ! Hide not
from my eyes the only foundation of human hope.
LECTURE X.
THE PLEA OF INABILITY CONSIDERED.
MATTHEW XXV. 24—27.
THEN HE WHICH HAD RECEIVED THE ONE TALENT CAME AND
SAID, LORD, I KNEW THEE THAT THOU ART A HARD MAN,
REAPING AVHERE THOU HAST NOT SOWN, AND GATHERING
WHERE THOU HAST NOT STROWED ; AND I WAS AFRAID
AND WENT AND HID THY TALENT IN THE EARTH : LO !
THERE THOU HAST THAT IS THINE. HIS LORD ANSWERED
AND SAID UNTO HIM, THOU WICKED AND SLOTHFUL SER-
VANT ; THOU KNEWEST THAT I REAP WHERE I SOWED NOT,
AND GATHER WHERE I HAVE NOT STROWED ! THOU OUGHT-
EST THEREFORE TO HAVE PUT MY MONEY TO THE EX-
CHANGERS, AND THEN AT MY COMING I SHOULD HAVE
RECEIVED MY OAVN WITH USURY.
There is a certain plea, often found in the mouths
of sinners who hear the Gospel faithfully preached,
the falsity and wickedness of which this parable was
intended to expose. The plea is, that God requires
more than they are able to perform ; that they cannot
change their own hearts, — cannot love and submit to
him. And this they urge as an excuse for doing nO'
240 THE PLEA OF
thing. The parable represents this as the common
retreat of every sinner under the Gospel. It divides
the Christian world into two parts : those who faith-
fully improve different talents, and those who call
God a hard master. It puts this pretence into the
mouth of every castaway. And where the Divine re-
quirements are clearly urged, this is the plea of every
unregenerate man. If anything was wanting to com-
plete the proof of total depravity, this universal dispo-
sition to accuse God, would furnish the supplement.
The plea is false^ impious^ ruinous^ insincere, at vari-
ance ivith other things uttered by the same lips, and self-
condemning if true. These are the points which I
shall attempt to establish.
1. The plea is false. It is not true that God re-
quires of sinners more than they are able to perform.
It is not true that they cannot love and submit to him.
They have ample power, and nothing prevents but
their desperate wickedness.
But the ability which is ascribed to them ought to
be distinctly explained. It is a natural ability, in dis-
tinction from a moral. By moral, I mean that which
bears relation to j^raise or blame. Whatever impedi-
ment is blamable, is a moral difficulty : every other is
natural. Now if there is no difficulty in the way of
their loving and submitting to God, but what they
are to blame for, there is no natural inability; and
if there is no natural inability, there is natural poiver.
If nothing hinders but what is a moral evil, for the
existence and continuance of which they are to blame,
then there is no natural or blameless inability. If the
INABILITY CONSIDERED. 241
impediment is moral or blameworthy, it cannot be
natural or blameless : and where there is no natural
inabilH//, there must be natural poiver. If they could
readily obey were there no faulty cause to prevent,
then it is proper to &Sij that they are able. This i&
agreeable to the common language of mankind, and
consonant with all our ideas of power in the ordinary
affairs of life. If nothing but wickedness prevents
the performance of an action, common sense pro-
nounces that there is power. If nothing but stub-
bornness prevents a child from walking, you say he
has power to walk. You speak difterently if he is
lame. Where the difficulty of overcoming an inclina-
tion is very great, you still say there is power. You
tell the drunkard that he can abandon his cups ; and
if he denies, you have only to drop a little poison into
his glass, and it may stand by him untouched for
half a century.*
* You ask ^vliat is our precise meaning and aim in ascribing
to sinners this natural ability ? We certainly do not mean to as-
sert their independence on God for holiness, or a self-determining
power of the will. Our only object is, to make out a complete
basis of obligation and to fix the charge of guilt, — guilt always
resulting from the violation of obligations. But it is impossible to
fasten upon the conscience a sense of obligation without making
out the existence. of a power, as it is a common feeling of mankind
that they cannot be bound to do what, with the best dispositions,
they have no ability to perform. And it happens in this as in all
other cases, that that which is the basis of obligation, may prop-
erly be denominated an ability. That basis is the faculties of a
rational soul. "Wherever these faculties exist, there is one whom
21
242 THE PLEA OF
The single question is, whether there is any diffi-
culty in the way of loving God but what sinners are
to hlame^for ? As they possess understanding, will,
and affections, and are capable of loving and hating,
it will be allowed that nothing prevents but a wrong
temper of heart, — nothing, (as has been proved in
God has a right to command, and if he disobeys to punish, —
none the less for his dependence on him for holiness, — none the
less for his depravity, — none the less for the withholding of the
Spirit. Otherwise how could Judas be sent to hell ? He was
dependent on God for holiness, he was depraved, no Spirit sanc-
tified him. and yet he was laid under obligations by the divine
law, and for the violation of those obligations he was sent to hell.
His obligations had no other basis than the faculties of a rational
soul. And this basis of obligation may be properly denomi-
nated an ability. It bears the same relation to the obligation to
serve God, that the muscular strength of a slave does to the
obligation to lift a weight when bidden by his master. Without
it no obligation can be imposed ; with it, the obligation is perfect.
Further, these faculties, combined with the light involved in the
command, constitute exactly a power to love and serve God if the
heart is well disposed. Without the faculties a man could not do
this even were it possible for him to have a good heart, but with
the faculties he can. Who will doubt that Judas could have
loved and served God if his heart had been well disposed. Here
then is a capacity or power which leaves nothing in the way but
a bad heart, throwing all the blame on the sinner if blame can
exist in the universe. And shall this power be covered up by a
false name, leaving the horrid impression to prevail that God
commands men upon penalty of eternal death to do what they
have no ability to perform ? If you call these faculties a power,
you only use the word as it is used in all the common concema
INABILITY CONSIDERED. 243
former lectures,) but supreme selfishness, producing
an implacable opposition, too deep and powerful to
be overcome but by the Spirit of God. Now is this
opposition a misfortune, or a fault ? A fault surely :
for if disinclination excuses from duty, all the sin in
the universe is excused, and is no longer sin. If in
of life. We seldom mean by this term a willingness, and never
a power to originate a disposition, but generally a capacity to do
a tiling if the man Is so inclined. But I go further. Only allow
moral to signify hearing a relation to praise or blame, and natural^
to be its correlate term, (points fully established by the authority
of good use,) and there is no avoiding the phrase natural ability.
The only impediment in the way of a sinner's loving God is a de-
praved temper, for which he Is wholly to blame. If this is an
inability, It Is a blamable, and therefore a moral one. The only
inability In the way. If any exists, Is a blamable or moral one.
Of course there Is no inability that is blameless or natural. And
if there Is no natural inability, there must be natural power.
The term ability, when applied to this subject, expresses only
that capacity which Is the basis of obligation. Any other use of
the word in this connection tends only to confusion. For Instance,
to raise the question whether men can change their own hearts,
meaning, not whether they have capacity to exercise, but whether
they have abihty to originate right affections, (a work which be-
longs to God even in the hearts of the holy angels,) is only turn-
ing away the eye from that ground of obligation which the word
ought to express here, and utterly confounding the term as ap-
plied to this general subject. Let It mean nothing but a capacity
which is the basis of obligation, and the use of It Is definite. In-
telligible, and Important ; let It mean something that does not
belong to creatures, or anything but the above, and It only per-
plexes and confounds.
244 THE PLEA OF
proportion as the heart is opposed to right it is ex-
onerated from blame, God cannot make a creature
capable of sinning. If sin exists anywhere it must
be in the heart. The motions of the body, considered
otherwise than as indications of the heart, bear no
more relation to praise or blame than the motions
of a clock. But if there is sin in the heart, it must
consist in the opposition of the heart to good. If that
opposition, (the essence of all possible sin,) is really
an excuse, then sin is an excuse for itself and is no
longer sin, — the difference between sin and holiness
is nomore, — both are extinct and men are machines.
If disinclination excuses from obedience, then every
law requiring men to cross their inclinations is op-
pression, and punishment is tyranny. Every trace
of a moral government, indeed of every other
government, ought to be obliterated, and but one
law remain to the universe, and that be for every
creature to do as he pleases. The malignity of
devils is no more sinful than the fury of lions, and
the love of seraphs no more praiseworthy than the
mildness of lambs. The moral Governor has lost
his throne, and is no more than a shepherd among a
flock of sheep and goats. • To all this horrid length
you are pushed the moment you attempt to hold up
the opposition of the heart to God as an excuse in-
stead of a crime, — the moment you deny it to be
the very essence of all sin.
And consider, I pray you, how it must appear to
the Majesty of heaven and earth for you to stand
forth and plead that you cannot discover any " form'*
INABILITY CONSIDERED. 245
or " comeliness" in him why you " should desire
him." — Is he then so unlovely that a rational mind
cannot love him ? What, cannot love the infinitely
glorious God, your Creator, Preserver, and Re-
deemer ! Have you such a heart as this ? And
your heart is i/ou yourself. Are you then such a
wretch, that all the motives which three worlds pre-
sent cannot prevail on you to love the blessed God?
It is an everlasting blot on creation that a second
word need be uttered to induce men to love that
Being whom all heaven adore. And are you such
a wretch that all the motives in the universe cannot
persuade you, and you must be compelled ? What
an eternal reproach to the name of man ! And do
you offer this horrid temper as your excuse ? Is this
your plea ? I call heaven and earth to witness that
this is pleading guilty. " How can I love God ? "
How can you help it ? How is it possible to avoid
loving such a Being ? Cannot ! You can love
everything else. You can love sin^ the most loath-
some of objects. And is it harder to love infinite
loveliness ? How think you this plea will appear at
the judgment of the great day? When God shall
arraign you, and charge you with being his enemy,
and you shall plead that you loere his enemy, and so
much his enemy that you could not love him, what
will he say ? Our text tells you what he will say:
" Thou wicked and slothful servant I" and will then
command you to outer darkness, where there is
weeping and gnashing of teeth. Have you risen up
against God and the universe, and committed sins
246 THE PLEA OF
deserving of eternal " shame and contempt ? " and
do you now ask, how can I repent ? How can you
help dying with shame and self-loathing ? What
should you think of a man who had murdered his
father and mother, and could not be sorry ? Has the
Son of God died to redeem you, and then spread
before you the most incontestible proofs of his mis-
sion and death ? and can you not believe ? Can you
not make one thank-offering to dying love? Can
you not help being his enemy^ and trampling his
blood in the dust? Are you such a monster of
ingratitude and wickedness ? And do you still ask,
how can I repent ?
You admit, in general^ that you are to blame for
your opposition to God; but it has risen to such a
pitch that you cannot subdue it, and from this task you
think you ought to be excused. And has it come to
this, that a man is to blame for committing murder
once, but if he commits it ten times and forms the
habit, he may murder with impunity ? Or, to confine
the view to operations of the mind^ will you say that
a man is to blame for hating his neighbor a little^
but if he hates him much he is excused? Is it not
manifest to common sense, that the more he hates
the more blamable he is ? And on the same princi-
ple, if the sinner's opposition to God rises so high as
to be unconquerable but by Divine power, he is on
that account the more abominable and hell-deserving.
And does he think to plead, in extenuation, the very
thing that aggravates his guilt ?
But there are no bounds to this plea. If you ac-
INABILITY CONSIDERED. 247
cept it as an excuse for not loving and submitting to
God, and only exhort the sinner to be convicted, the
same plea comes up again, — he cannot convict him-
self. Press him to be awakened, and he cannot awaken
himself. Urge him to a serious and earnest use of
means, and he cannot be serious and earnest of him-
self. Tell him to try, — to bind his thoughts to divine
subjects, and he cannot bind his thoughts himself.
Quit the gi-ound of religion, and beseech him only to
govern his turbulent passions, arid he cannot ; to break
his bad habits, he cannot; to resist temptation, he can-
not; to break away from wicked companions, he can-
not ; to avoid swearing, drunkenness, uncleanness,
still he cannot. There is nothing he can do, but sin
with all his might. This is no picture of the fancy.
At all these points men have stood, and are daily
standing, to protect themselves with the tyrant's plea
of necessity. And which of the whole fraternity
makes out the best excuse, it would be hard to de-
termine.
Not one of you would admit this excuse in a plea
against yourself. If one should indulge a spirit of
unreasonable enmity against you, you would hardly
accept it as an apology, that he hated you so much
that he cojdd not love you. When the plea is against
you, you judge one way; when it is/t>r you, another.
How manifest it is, that your judgment is perverted
and blinded by selfishness. From that prejudiced tri-
bunal I appeal to common sense. Does not common
sense decide that men are without excuse for hating
248 THE PLEA OF
the greatest and best of beings? And if you allow
the Bible to enter its voice in a question between
you and its Author, that would settle every doubt.
The Bible uniformly treats the evil propensities of the
heart as utterly without excuse. It everywhere speaks
in terms of the most pointed disapprobation of those
who are lovers of their own selves, lovers of the world,
lovers of pleasure, proud, high-minded, envious, \VTath-
ful, hard-hearted, impenitent,unbelieving, without love
to God. If men are not to blame for these evils of the
heart, we want a new Bible, a new moral govern-
ment, a new God.
Only grant me that it is inexcusable to disobey the
positive commands of God^ — commands addressed to
you^ and issued in full view of all your embarrass-
ments, and it is settled that you are without excuse
for not instantly loving and submitting to him. That
such an immediate submission is required, I shall
presently show, and shall now assume. Here, then,
is a state of things which must bring blame on the
Lawgiver or on you. If you have a good excuse for
not obeying these commands, they ought not to have
been issued, and then the blame falls on him; if you
have no excuse, the blame rests on you. I know you
are striving, by all these self-justifying pleas, to fasten
it on God ; but I shall deem it no assumption, after
all that has been said, if I clear my Maker and lay
the blame on you.
This brings me to the end of my argument, and
shows that there is no difficulty in the way but what
INABILITY CONSIDERED. 249
you are to blame for, — none,therefore,but of amoral
nature, — therefore no natural inabil it?/, — of course,
you must have natural power.
Having arrived at this conclusion, I shall proceed
to confirm it by other considerations. The Bible (if
you will allow me to quote that authority in a con-
troversy between you and its Author) represents men
as possessed of natural power, and ascribes all their
embarrassment to the depravity of their hearts or
wills. " O, foolish people and without understand-
ing, which have eyes, and see not, which have ears and
hear not^ " Thou dwellest in the midst of a rebel-
lions house, which have eyes to see and see not, they
have ears to hear and hear not, for they are a re-
bellious HOUSE." " Bring forth the blind people that
have eyes, and the deaf WidX have earsP "They are
like the deaf adder that stoppeth her ears ; which ivill
not hearken to the voice of the charmers, charming
never so wisely." " Thus saith the Lord, — In return-
ing and rest shall ye be saved ; in quietness and in
confidence shall be your strength, and ye luould not.^^
" Ye luill not come to me that ye might have life."
" How often would I have gathered thy children to-
gether, even as a hen gathereth her chickens under
her wings, and ye ivould not^ " Those my enemies,
which would not that I should reign over them, bring
hither and slay them before me." " Tliis is the con-
demnation, that light is come into the world, and men
loved darkness rather than lig'ht, because their deeds
ivere evil. For, every one that doth evil hateth the light,
neither cometh to the light, lest his deeds should be re-
250 THE PLEA OF
proved^ The moral Governor everywhere disclaims
the principle of requiring men to go beyond their
power. " If there be first a willing mind it is accepted,
according to that a man hath^ and not according to that
he hath notJ^ (Ps. Iviii. 4, 5 ; Isa. xxx. 15 and xliii. 8;
Jer. V. 21 ; Ezek. xii. 2 ; Matt, xxiii. 37 ; Luke xix.
27 ; John iii. 19, 20 and v. 40 ; 2 Cor. viii. 12.)
But is it not said, " No man can come to me, ex-
cept the Father — draw him ?" I answer : the Scrip-
tures often use the word cannot to express nothing
more than a strong disinclination : "Haste thee, escape
thither," said the angel to Lot, " for I cannot do any-
thing till thou be come thither." Joseph's brethren
"hated him and could not speak peaceably unto him."
" The tabernacle of the Lord, — and the altar of the
burnt-offering were — at Gibeon; but David could
not go before it to inquire of God, for he was afraid,
because of the sword of the angel of the Lord."
" Can that which is unsavory be eaten without salt?"
" My iniquities have taken hold upon me, so that I
am not able to look up." " I am so troubled that I
cannot speak." " Then said the Lord unto me, Though
Moses and Samuel stood before me, yet my mind
could not be towards this people. " Can two walk
together except they be agreed ? — The Lord hath
spoken, who can but prophesy ?" " How can ye, being
evil, speak good things ? for out of the abundance of
the heart the mouth speaketh." " Ye can discern the
face of the sky, but can ye not discern the signs of the
times ?" " Having eyes full of adultery, and that can-
not cease from sin." " Can the children of the bride-
INABILITY CONSIDERED. 251
chamber fast while the bridegi-oom is with them ? "
" This is a hard saying, who can hear it?" In none
of these passages, does the word denote anything
more than a strong disinclination. So when it is said,
" No man can come to me^ except the Father — draw
him," the meaning, as it is explained by the same
lips, is only this : " Ye ivill not come to me that ye
might have life." (Gen.xix. 22 and xxxvii. 4; 1 Chron.
xxi. 29, 30 ; Job vi. 6 ; Ps. xl. 12 and Ixxvii. 4 ; Jer.
XV. 1; Amos iii. 3, 8 ; Matt. xii. 34 and xvi. 3 ; Mark
ii. 19 ; John v. 40 and vi. 44, 60. 2 Pet. ii. 14.)
Accordingly the Bible, from first to last, treats men
as possessed of ample power. It invites them : " Look
unto me and be ye saved, all the ends of the earth."
" The Sph'it and the bride say. Come; and let him that
heareth say. Come ; and let him that is athirst come ;
and ir/i056)everr^i7/,lethimtakethewater of life freely."
It expostulates with them : " 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 : turn ye, turn
ye from your evil ways, for ivhy ivill ye die, O house
of Israel?" It laments over them : " O that they were
wise ! that they would consider their latter end I "
" He beheld the city and wept over it, saying. If thou
hadst known, even thou, at least in this thy day, the
things which belong to thy peace ! but now they are
hid from thine eyes." (Deut. xxxii. 29 ; Isa. xlv. 22 ;
Ezek. xxxiii. 11 ; Luke xix. 41, 42 ; Rev. xxii. 17.)
And after all, have men no more power to turn to God
than to make a world ? Do these heavenly entreaties
252 THE PLEA OF
only mock their miseries ? Do they only tantalize
unhappy prisoners, bound with fetters of iron ?
But this is not the worst. God absolutely commands
sinners to love and submit to him, to repent and be-
lieve the Gospel. The law, which was " not made for
a righteous man, but for the lawless and disobedient,"
which "was added because of transgressions," says
to every sinner, " Thou shalt love the Lord thy God
with all thy heart and with all thy soul and with all
thy might." And what says the Gospel? " God now
commandeth all men, everywhere, to repent.^'' "Re-
pent ye and believed Sinners are even commanded
to change their own hearts ; that is, to cease to hate
and begin to love. " Make you a neiv heart and a new
spirit^ for why ivill ye die?" " Circumcise — the fore-
skin of your hearts " Let the wicked forsake his way,
and the unrighteous man his thoughts^ '•'■Rend your
heart and not your garments." '•'' Purify your hearts^
ye double-minded." (Deut. vi. 5 and x. 16 ; Isa. Iv. 7 ;
Jer. iv. 4 ; Ezek. xviii. 31 ; Joel ii. 13 ; Mark i. 15 ;
Acts xvii. 30 ; Gal. iii. 19 ; 1 Tim. i. 9 ; James iv. 8.)
These things God commands ; and does he require
impossibilities ? Then sinners have got their case, in
the long dispute which they have been carrying on
with then* Maker.
Nor is this all. God not only commands, he solemn-
ly threatens eternal death in case of disobedience.
" If any man love not the Lord Jesus Christ, let him
be anathema maranatha." " Except ye repent,ye shall
all likewise perish." " He that helieveth not, shall be
INABILITY CONSIDERED. 253
damned." He not only threatens, but he executes.
He actually sends sinners to eternal perdition for no
other reason than because they do not obey these
commands. And still are they unable ? Are they
eternally punished for not doing impossibilities ?
What, then, do you make of God? Were you to see
a rnaster beating his servant a whole day together
for not lifting a mountain, you would say the man
was mad. And does God lay upon his creatures
eternal punishment for not doing what is utterly im-
possible ? Is this the God whom angels love and
adore ? Nero was a lamb to this.
Some have attempted to justify this supposed con-
duct of the Most High, by alleging that sinners have
destroyed their own power ^ and may therefore be justly
held bound to do all that they originally could. " If
a servant," say they, " has cut off his hands to avoid
labor, may not his master still require his task, and
daily punish him for neglecting it?" I firmly answer,
no. He may punish him for disabling himself; (that
is the ivhole of his crime ;) but if he daily abuses the
cripple for not performing his task after it has become
impossible, he is a tyrant and a monster. But the
case is still stronger when you take into account the
entailment of depravity. The servant did not cut off
his own hands : his mother, in a sinful enterprise, fell
with him before he was born, and he was brought
into the world a cripple : and now he must be un-
mercifully punished, every day of his life, for not
employing limbs which he never had. Is this a pic-
ture of the moral government of God ! Read any
22
254 THE PLEA OF
page in the Bible, and then say, — is this the govern-
ment which that book describes ?
I hear some one say, you may reason me down,
but, after all, it is a matter of fact that I cannot. Hoiv
do you knoio this ? Did you ever try ? Did you ever
try ivith all your heart? Have you ever done as well
as you could for a single hour? For a single hour did
you ever keep your thoughts as much on God and
exert as much earnestness in prayer, and feel as kindly
towards God and man, as you were able ? Have you
done this for a whole month together? Have you done
it through life ? If not, it is not for you to complain
that you have no power. No power? Alas! as you
use power, you have too much. You have power to
resist^ — to resist so vigorously that nothing but the
arm of God can conquer you. This is the only thing
that prevents you from loving and submitting to him.
Do you not resist ? Why, it is as plain as light that you
will not even be convicted. What is conviction ? It is
a deep sense of being ivithout excuse. And, when we
attempt to penetrate you with this sense, here you are
defending yourself against it with all your might, —
and then turn and complain that you have no power.
The truth itself would have convicted you long ago,
if you had not resisted. Like the ever-flowing light
of heaven, it would freely have come in at your win-
dow, if you had not barred the passage. " This is the
condemnation, [not that you cannot obtain light, but]
that light is come into the world," and you have " loved
darkness rather than light, because [your] deeds were
evil. For every one that doth evil hateth the light,
INABILITY CONSIDERED. 255
neither cometh to the light, lest his deeds should be
reproved." (John iii. 19, 20.) So the nightly thief, for
whom you are searching in your apartments, will
endeavor to strike the lamp from your hand, lest the
light should detect him. The truth is, you cannot
bear to take the blame upon yourself. You will cast
it upon Adam, upon God,- anywhere but where it
ought to lie. And after all these exertions to resist
conviction, you will make a long list of excuses for
not being convicted, and lament over it as your mis-
fortune and not your fault. But (to turn the subject
over, for another view) pray what prevents that deep
sense of divine things which is the conviction itself,
but your unbelief ? And is unbelief to be admitted
as an excuse for stupidity ? Does God regard it in
the light of an excuse ? No, he charges it upon you
as your own proper crime, a crime of the deepest dye.
He pronounces it worthy of eternal rebuke, and sol-
emnly declares, " He that believeth not shall be dam-
nedy Such is the enemy which bars your heart against
conviction ; and when an attempt is made to dislodge
the foe, you stand forward to protect it by your thou-
sand excuses ; and then say, you would give the world
to be convicted, but have no power.
2. This plea is impious. It casts all the infamy
of the sinner's rebellion on God, and imputes to him
a character which the veriest tyrant on earth would
blush to own, — a character, I may say, as black as
Satan himself. The language is, " I knew thee that
thou art a hard master, requiring more than thy
creatures can perform, and punishing them with
256 THE PLEA OF
eternal torment for not doing impossibilities. By
offering life on such conditions, thou hast only-
mocked my misery ; and though I must suffer for-
ever, I still afhrm that for missing salvation I am
not to blame." The great point in dispute between
you and your Maker is, who shall bear the blame.
He lays it upon you, you cast it upon Him. On
this question the parties are fairly at issue. Blame,
absolutely in/imte, must attach to one or the other ;
because endless misery is actually threatened and
inflicted. If that misery is not deserved, infinite
blame attaches to him who inflicts it ; if it is de-
served, infinite guilt rests on the sufferer. God
declares that he will lay all this evil upon you for
not making to yourself a new heart, not loving and
submitting to him, not repenting and believing the
Gospel. In this he charges infinite guilt on you.
You affirm that you cannot perform these duties
and are not to blame for the neglect. In this you
accuse him of being the greatest tyrant that ever
alarmed a distempered imagination. Here then is
perfect war. No two men were ever more earnestly
at strife. And yet you say you are not his enemy.
I appeal to the universe if this is not enmity and
war, if this is not hig-Ji treason against God in its
most horrid form.
3. This plea is ruinous. It is only an exertion to
steel your conscience against a sense of blame ; and
while you succeed you never can be convicted.
While you say you cannot^ you never can. The
main difficulty in the way of conviction, and of
INABILITY COXSIDERED. 257
course one grand impediment in the way of conver-
sion, is this very plea. The removal of it is the con-
viction itself. The removal of it is therefore clearing
away one of the greatest obstructions to your salva-
tion. This obstruction must be removed. You must
take the shame and blame to yourself and clear your
Maker, or nothing can ever be done for you. While
you are striving to cover yourself with this excuse,
you know not what you do ; you are taking the
readiest way to ruin yourself forever. If you
would not perpetrate the highest act. of suicide,
court this conviction, lie down under a sense that
you are without excuse, and draw it upon you
with all your might. This is the first step that you
can take. If you will not take this, but will stand
justifying yom*self till you die, you must inevitably
perish.
4. The plea is insincere. The worst of it all is,
that after so long abusing your Maker with these
horrid charges, you do not believe a word of them
yourself. If you did, you would not remain so un-
moved ; you would be overwhelmed with terror and
dismay. "Were a man locked up in a burning house?
and knew the key to be in the hands of a merciless
tyrant, you would not see him folding his arms
and walking at his ease about the apartments.
When we see your knees smite like Belshazzar's,
we shall begin to believe you sincere. But while
you continue sporting along the road of life, without
one anxious thought of God or eternity, we know
that your plea is nothing but a pretence to protect
22*
258 TEE PLEA OF
your stupidity. You do not even believe that you
are dependent. Would to God you did. You would
not then treat the Sovereign of the universe with all
this abuse. You would not thus boldly cast off fear
and restrain prayer. We should hear you crying for
mercy with the earnestness of a dying man. But
the insincerity of this plea will be still more evident
when we consider,
5. How much at variance it is with other things
uttered by the same lips. At the moment you urge
this excuse, you deny the doctrine of election. Now
if what you say is true, that you are as unable to
obey the Gospel as a dead man is to rise, certainly
your salvation depends on God; and if he is ?m-
chang-eable, it depends on his eternal will or decree ;
and this is election. The doctrine of election follows
from your plea in a far more terrific form than that
in which I have presented it. And yet you urge the
plea and reject the doctrine. You will neither con-
sent to have power yourself, nor leave your fate with
God. If we say you have poiver, and urge you to act,
you deny, and plead your inability as an excuse for
doing nothing. If we say you are dependent, though
in a far inferior sense,) and speak of election, (which is
an inevitable consequence of your dependence,) you
again deny and complain. My dear hearer, what do
you want ? " We have piped unto you and ye have
not danced ; we have mourned unto you, and ye
have not lamented." You will neither have it that
you can turn yourself, nor that it depends on the
eternal unchangeable God to turn you. How then
INABILITY CONSIDERED. 259
would you have it? You plainly know not your
own mind, and seem settled in nothing but to resist
every truth that happens to displease you. To en-
gage in the divine service, is loathsome, and that you
will not do ; to bear the blame of refusing, you can-
not consent ; and therefore you take shelter in the
plea of inability: to be dependent on God's eternal
choice, is insufferable to your feelings, (though this
unavoidably follows from your own plea ;) and there-
fore you oppose election. The three things which
you desire are these, — to be excused from the divine
service, to be exonerated from the blame of neglect-
ing it, and to hold your fate in your own hands.
When you would avoid the imputation of blame,
you are willing to have no power ; but as little power
as you have, you insist on deciding your own fate.
We may explain election till we die, and so long as
we leave your destiny in the hands of a sovereign God,
you are not satisfied. We may heap proof upon proof
to establish the point of your ability, and so long as
the argument attaches blame to you, you are not
convinced. Whenever you are brought to a serious
concern about religion, then indeed the case is some-
what altered. Then your sole desire is to be suffered
to do something short of love and faith.) and to
induce God by that means to change your heart and
save your soul. To be told that you cannot induce
him by such a withered offering, gives you distress;
to be urged to do more., you will not consent. But
let me tell you that this hope of moving' God by any
act that does not rest on Christ., is the very defini-
260 THE PLEA OF
tion of self-rig-Iiteousness. Yet here you linger, and
here you wish ministers to leave you. But if we
leave you there, you are undone. If that self-
righteousness is not torn from you, it will forever
keep you from Christ. We must still follow you
with loud and repeated warnings not to stop short
of a full reliance on the Mediator ; and when you
refuse, we must show you that your obstinacy casts
you dependent on sovereign grace. And when we
do this you will probably say that we contradict
ourselves, and preach that you cmi and that you
cannot.
6. This plea, if it were true, ivould only condemn
you. It was a miserable excuse for the slothful
servant, that because he expected his lord would
require exorbitant interest he had taken care that
he should have none. Was this the way to deal
with a hard master who had him in his power? The
plea condemned himself. If it were true, he ought
to have put his money to the exchangers, and
swelled the amount to the last limit of his power.
Sinner, this retort was intended for you. If you
have a master in heaven who requires more than
you can perform, is this a good reason why you
should do nothing ? why you should do so much
against him ? Is it a good reason why you should
never pray in your family, and seldom in your closet?
why you should not look into your Bible once a
week ? why you should never attend a religious
meeting except on the Sabbath, and then perhaps
but once a day? If you cannot change your heart,
INABILITY CONSIDERED. 261
are you therefore obliged to push God out of all
your thoughts ? to feel so little reverence for him
and his institutions? to profane his holy day? to
utter so many cavils against his word? to violate so
often, in your dealings and conversation, the rule of
doing to others as you would have others do to
you ? to utter so much slander and profanity ? and
to commit in various ways so many positive sins ?
To live altogether to yourself, and never regard his
glory at all ? — Is this the way to treat a hard mas-
ter who has you in his power ? Out of thine own
mouth shalt thou be judged, thou wicked and sloth-
ful servant. If your plea is true, your conduct is
mad.
Thus I have finished what was proposed. I have
shown that this allegation against God is false, is
impious, is ruinous, is insincere, is at variance with
other things uttered by the same lips, and is self-
condemning if true. And now suffer me to beseech
those of you who remain in sin, to renounce this
God-provoking plea and acknowledge yourself infi-
nitely to blame for not being convicted, for not
instantly performing the duties of repentance and
faith. Between the full charge contained in this
horrid plea, and this frank acknowledgment, there is
no middle ground. It is undeniable that for only
remaining unconverted, I may say unconvicted, this
one hour in the house of God, you deserve eternal
death. And will you still attempt to justify your-
selves and cast the blame on him ? After he has
given you full power to serve him, and redeemed
262 THE PLEA OF INABILITY CONSIDERED.
you from death, and offered you life, and pressed it
upon you, and granted you abundant light, and you
have resisted all, shall he bear the blame, and you
be excused ? Do you insist on this ? Then you and
your Maker are at open war. And the contest must
last forever, or one of the parties must yield. Shall
God submit to you, or will you submit to him ? If
this controversy goes to trial at the last day, I fore-
warn you now that the case will go against you.
The sentence of every holy being in the universe
will be against you. The conscience of every repro-
bate, — your own conscience, — will be against you.
O agree with your adversary quickly, while you are
in the way with him. " As though God did beseech
you by us, we pray you in Christ's stead, be ye
reconciled to God."
I have told you your duty ; and for neglecting it
you have no excuse. But well I know that till the
grace of God subdues you, your obstinacy will resist
all entreaties. This casts you at last, ruined^ utterly
ruined, 5g//-ruinedj on the sovereign will of God, —
a will which all creation cannot change. At the
moment you are supporting this impious warfare
with your Maker, mortal man, you are altogether in
his hands ! If he but frown, you die. In that con-
dition I leave you, — with these words ringing in
your ears, " O Israel, thou hast destroyed thyself, but
in ME is thy help.^^ O Israel, thou hast destroyed thy-
self but in me alone is thy help. Amen.
LECTURE XI
PERSEVERANCE OF SAINTS.
ROMANS viii. 30.
WHOM HE DID PREDESTINATE, THEM HE ALSO CALLED ;
AHD WHOM HE CALLED, THEM HE ALSO JUSTIFIED ; AND
WHOM HE JUSTIFIED, THEM HE ALSO GLORIFIED.
After what has been proved in former lectures
in regard to election, the question respecting the
perseverance of the saints is reduced to this : Are
any regenerated besides the elect? For if none but
the elect are regenerated, none of the regenerate can
finally apostatize. I presume no good reason can be
given why any should be " created in Christ Jesus
nnto good works," who are not to be " kept by the
power of God through faith unto salvation ;" — why
any should be raised from the dead only to return to
their graves. But our text puts this question to rest.
Here we are plainly taught that all who are elected
are effectually called ; that all who are effectually
264 PERSEVERANCE
called are justified; that all who are justified are
glorified ; therefore, that the elect alone are regener-
ated, and that all who are regenerated are finally
saved. The apostle introduces the subject by saying,
" We know that all things work together for good,
[for salvation, not for destruction,] to them that love
God, to them who are the called according- to his
purpose. For whooi he did foreknow, [ as his oivn^
not as being holy ; for the predestination ivhich fol-
lowed appointed them to this character^] he also did
predestinate to he conformed to the image of his jSon,
that he might be the first-born among many breth-
ren. 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." The apostle then breaks forth into this
triumphant language : " Who shall separate us from
the love of Christ ? shall tribulation, or distress, or
persecution, or famine, or nakedness, or peril, or
sword ? — Nay, in all these things we are more than
conquerors through him that loved us. For I am
persuaded that neither death, nor life, nor angels,
nor principalities, nor powers, nor things present,
nor things to come, nor height, nor depth, nor any
other creature shall be able to separate us from
the love of God which is in Christ Jesus our
Lord." Here you see joined in one chain four
indissoluble links, namely : election, effectual calling,
justification, and glorification. The elect only are
effectually called, and all that are effecutually called
are glorified.
OF SAINTS. 265
With this passage before us, it becomes manifest
that the doctrine of perseverance stands inseparably-
connected with that of election. If one has been estab-
lished, the other follows of course. And since the be-
ginning of the world, I know not that any one in his
senses ever doubted of the perseverance of the saints,
who believed in absolute personal election.
In another point of view, the foregoing lectures have
prepared the way for a ready belief of this article.
They have made it apparent that, in every step to-
wards salvation, God moves first, and the creature af-
terivards, — that men advance just as far as they are
propelled by Divine power, and no farther. The most
negligent go thus far, because God is stronger than
they ; the most vigilant go no farther, because in them,
that is in then* flesh, dwelleth no good thing. The dif-
ference between the slothful and the diligent is made
entirely by Divine influence. If then any of the re-
generate apostatize, it is because God changes his
conduct towards them and withdraws his influence.
Now they who have maintained the hypothesis of
falling from grace, have always told you that the
Christian breaks away from God, not God from him, —
that till ive first forsake God, he ivill fiever forsake us;
thus placing in the creature the reason that the Di-
vine influence does not continue to be effectual. But
the truth is, that influence does continue to be effectual
as long as it is exerted, (as has been proved in former
lectures ;) and if the Christian apostatizes, it is be-
cause that influence first forsakes him. The old na-
ture is so averse to the heavenly course, that the best
23
266 PERSEVERANCE
man will not advance a step farther then he is pro-
pelled ; and so far the worst will certainly go ; for
God's propelling hand, if it does anything^ overcomes
the resistance and makes his people willing in the day
of his power. As far as his sanctifying influence is
exerted, it always produces this effect. None are wil-
ling, farther than God makes willing ; all are wil-
ling thus far. If any cease to be willing and apos-
tatize, it is because God ceases to make them willing.
The change must commence on his part. No one, I
believe, with this view of Divine and human agency,
ever doubted of the perseverance of the saints.
The question, then, really comes to this : does God,
after changing the hearts of sinners, relinquish the
work which he has begun ? and that, too, as the^r5^
mover in this process of undoing, and without any
special cause given him by the creature ? I say, with-
out any special cause given hiin by the creature ;
for such a special cause presupposes the partial with-
drawment of his influence. The best man sins just
as far as God leaves him, and opportunity and mo-
tives occur ; as far as God's sanctifying influence is
exerted, the worst man is preserved from sin. Any
special sinfulness in a Christian, therefore, presup-
poses the partial withdrawment of that influence.
Does God, then, as the first mover in this retrograde
course, and unprovoked by any special offence, with-
draw from a work which he has begun ? This is the
fair and precise statement of the question. Not
whether he will keep us if we remain faithful^ but
whether he will contitiue to make us faithful. Not
OF SAINTS. 267
whether he will desert us if lue provoke him, but
whether he ivill suffer ns to provoke him thus far. Not
what his agency will be as consequent to ours, but
what our agency will be as consequent to his. He be-
gan the work when there was nothing in the creature
to induce him, but everything to dissuade ; will he dis-
continue the work when there is less to dissuade than
at first ? In a word, will he begin a work, uninduced
by the creature ; and, uninduced by the creature, and
even less provoked, will he desert it ?
This question, however, cannot be decided by rea-
son ; it must be settled by revelation alone. Nor can
it be determined by the general benevolence of God,
even as set forth in that revelation ; for, in that exhi-
bition he sustains the character of One who has, in
fact, withdrawn his influence and left perfectly holy
beings to fall. No instance indeed is known, (if the
case under consideration is not one,) of his having
begun to sanctify sinners, and withdrawn from the
work. But, after all, the question turns on what he
has proniised, — on the positive stipulations in his
covenant with his Son and with his people. If he did
in fact promise his Son an elect seed, and inscribed
their names in the book of life, before the foundation
of the world ; if he promised him that they " should
never perish," that none should " pluck them out of
[his] hand," "that of all which he" had "given" him
he " should lose nothing, but should raise it up again
at the last day ;" (John vi. 39 and x. 3—5, 11, 14—16,
26 — 29) if none but the elect are regenerated, as our
text expressly declares ; and if the covenant made
268 PERSEVERANCE
\^ith Christians engages infallibly to keep them from
apostasy ; then the perseverance of the saints is se-
cured beyond a possibility of failure.
That such a covenant was made with Christ, in be-
half of his elect, was proved in a former lecture, (p. 216,
217,) and is confirmed by the texts just now quoted.
That compact you may see more largely displayed in
the eighty-ninth Psalm, under the typical form of a
covenant with David. " I have made a covenant with
my Chosen : thy seed will I establish forever. — Then
thou spakest in vision to thy Holy One, and saidst, I
have laid help upon One that is mighty ; I have ex-
alted One chosen out of the people. His seed, also,
will I make to endure forever: if Ms children forsake
my law and ivalk not in my judgments ; if they break my
statutes and keep not my commandments ; then iviUIvisit
their transgression ivith the rod and their iniquity with
stripes ; nevertheless^ my loving kindness idlllnot utterly
take from him, nor suffer my faithfulness tofaiV^ Such
was the everlasting covenant ; and one of the con-
tracting parties, when he was on earth, (that beloved
Son, who never asked in vain,) did, in the most sol-
emn and formal manner, in his official character,
lodge in heaven a prayer for the safe keeping of all
this elect seed, to the end of the world : " Glorify thy
Son, that thy Son also may glorify thee. As thou
hast given him power over all flesh, that he should
give eternal life to as many as thou hast g-iven him. —
I pray for them ; I pray not for the world but for them
which thou hast given me. — Holy 'Father, keep through
thine oivn name those ivhom thou hast given me, that
OF SAINTS. 269
ihey may he one as we are. I pray not that thou
shouldst take them out of the world, but that thou
shouldst toj:* them from the evil. — Sanctify them through
thy truth. — Neither pray I for these alone, hut for them
also ivhich shall helieve on me through their word; that they
ALL may he one, as thou. Father,, art in me and Tin thee,
that they also may he one in us. — And the glory which
thou gavest me I have given them, that they may be
one even as we are one ; I in them and thou in me,
that they may be made perfect in one, and that the
world may know that thou — hast loved them as thou
hast loved me, — Father, I will that they also whom thou
hast given me he with me where I am, that they may
behold my glory which thou hast given me." In ac-
cordance with this prayer, he told his disciples, " Ye
have not chosen me, but I have chosen you, and or-
dained you, that you should go and bring forth fruit,
and that your fruit should remain.''^
Had not a seed been secured to Christ by such an
absolute covenant, he might have entirely lost the
reward of his death. He had no secmity for a single
soul, unless the covenant secm-e the whole. Remove,
now, the immutable purpose and promise of God, and
what hinders the whole body of believers on earth
from apostatizing at once ? The church may become
extinct in a single day. But if things are left thus
uncertain, what mean all the ijromises and oaths of
God respecting the future glory of Zion ?
In virtue of this everlasting covenant with the Re-
deemer, as soon as a soul is united to him by faith, it
receives a sentence of justification which /oreyer frees
23*
270 PERSEVERANCE
it from the condemning sentence of the law : " Ye —
are become dead to the law by the body of Christ, that
ye should be married to another, even to Him that is
raised from the dead, that we should bring forth fruit
unto God. — Now we are delivered from the law^ (that
being dead wherein we were held,) that we should
serve in newness of spirit and not in the oldness of
the letter. — There is, therefore, iioiu 7W eondernnation to
them ivldcli are in Christ Jesus, who walk not after the
flesh but after the Spirit. For the law of the Spirit
of life in Christ Jesus hath made me free from the laiv
of sin anddeath. — AVho shall lay anything to the charge
of God's elect ? It is God that justifieth. Who is he
that condemneth ? It is Christ that died ; yea, rather,
that is risen again, who is even at the right hand of
God, who also maketh intercession for us. Who shall
separate us from the love of Christ ?" " The law hav-
ing a shadow of good things to come, and not the
very image of the things, can never, with those sacri-
fices which they offered year hy year continually, make
the comers thereunto perfect. For then would they
not have ceased to he offered? because that the wor-
shippers, once purged, should have had 710 more cou'
science of si7is. — Then said he : Lo ! I come to do thy
will, O God. — By the which will ive are sanctificdthrough
the offering of the body of Jesus Christ once for all. —
For, hy one offering he hath i3erfecied forever them that are
sanctified. Whereof the Holy Ghost, also, is a witness
to us : for, after that he had said before. This is the
covenant that I will make with them : After those
days, saith the Lord, I will put my laws into their
OF SAINTS. 271
hearts, and in their minds will I write them, and their
sins and iniquities will I remember no more. Now
Where remission of these is, there is no more offering
for sin." Though the drift of this passage is to
prove that the death of Christ, once endured, was
sufficient to take away sin without being repeated,
yet the argument is so constructed as strongly to im-
ply, what is explicitly asserted in the text, that all
who by union to Christ are once " justified," are for-
ever delivered from condemnation. Further, by this
union men grow to Christ as '■^members of Ids body,
of his flesh, and of his bones .*" and will he suffer his
members to be torn from his bleeding side? At the
time this union is formed, they are " born of God,"
become " sons^^ and " heirs of God, and joint heirs
with Christ, '^^ to an inheritance incorriqjtihle, — and that
fadeth not away, reserved in heaven for [them,] who are
kept by the power of God through faith unto salvation.^^
Henceforth their title is, " no more a servant but a
Sony
When in pursuance of the stipulations with his
Son, God came in time to enter into covenant with
his people, he bound himself to them individually as
their everlasting God and portion, and engaged to
take upon himself the whole charge of their salvation.
These promises were not conditional but absolute
" For when God made promise to Abraham, because
he could swear by no greater, he swore by himself,
saying. Surely blessing- I ivill bless thee, and multi-
plying I will multiply thee. — For men verily swear
by the greater, and an oath for confirmation is to
272 PERSEVERANCE
•
them an end of all strife. Wherein God, willing
more abundantly to show unto the heirs of promise
THE IMMUTABILITY OF HIS COUNSEL, Confirmed it by
an oath ; that by two immutable things, in which it
was impossible for God to lie, we might have strong
consolation who have fled for refuge to lay hold upon
the hope set before us ; which hope we have as an
anchor of the soul, both sure and steadfast, and
which entereth into that within the vail." The
covenant which was afterwards made at Sinai,
(called " the law," in distinction from the Abrahamic
which is called " the promise,")was conditional.^ and
of course was broken. It was conditional or it could
not have been broken. This is the covenant alluded
to in the following remarkable passage : " Behold the
days come, saith the Lord, that I will make a neiv
covenant with the house of Israel, — not according
to [conditional] covenant that I made icilh their
fathers in the day that I took them by the hand to
bring them out of the land of Egypt., which my
covenant they broke ; — but this shall be the cove-
nant that I will make with the house of Israel,
[an ABSOLUTE ONE :] After those days, saith the
Lord, I WILL j)ut my laiu in their imvard parts ^
and write it in their hearts., and will be their God.,
and they shall be my people ; for I will forgive
their iniquity., and I ivill remember their siu no more.
— They shall be my people^ and /will be their
God. And J will give them one heart and one way
that they may fear me forever. And I ic ill make
an everlasting covenant ivith them that I will not
OF SAINTS. 273
turn away from them to do them good ; but I wili^
put my fear in their hearts that they shall not
DEPART FROM ME." This passage is twice quoted in
the Epistle to the Hebrews, as comprising the tenor
of the covenant established with the Christian
Church, which is therefore called by the apostle " a
better covenant [than that of Sinai,] — established
upon better promises.''^ (Chap. viii. and x.) And
from this he infers that " by one offering" Christ has
''^perfected forever them that are sanctified," and
that " the worshippers, once purged," have " no more
conscience of sins."
The same covenant is detailed in the numerous
promises to the Church which are scattered through
the Bible. " The Lord God is a sun and a shield ;
the Lord ivill give grace and glory." " The anoint-
ing which ye have received of him abideth in you; —
and even as it hath taught you, ye shall abide in
himJ^ Among these promises may be reckoned
those which inseparably connect salvation with the
first exercise of grace. " When thou hast found"
wisdom, [once,] " then there shall be a reward^ and
thy expectation shall not be cut offP " For whoso
[once] findeth me findeth life, and shall obtain favor
of the Lord." " Whosoever [once] drinketh of the
water that I shall give him, shall never thirst ; but
the water that I shall give him shall be in him a
well of water springing up into everlasting lifeP
" He that cometh to me, [once] shall never hunger ;
and he that believeth on me, [once] shall never
thirst." " He that believeth [once] on the Son, hath
274 PERSEVERANCE
everlasting life!'^ " He that [once] believeth on him
that sent me hath everlasting life, and shall not come
into condemnation hut ls passed from death unto
LIFE." '• This is the will of him that sent me, that
every one which seeth the Son and [once] believeth
on him, may have everlasting life, and I iv ill raise him
up at the last day^ " Whosoever shall give to drink
unto one of these little ones a cup of cold water only
in the name of a disciple, verily I say unto you he
shall in no wise lose his reward." Among these
promises may be reckoned those which absolutely
secure to every believer growth in grace. " The
righteous — shall hold on his way, and he that hath
clean hands shall be stronger and stronger.''^ " The
path of the just is as the shining light that shineth
more and more unto the perfect dayP " They go from
strength to strength : — blessed is the man whose
strength is in thee^ " Every branch that beareth
fruit, he purgeth it that it may bring forth more fruit.^^
Grace in the heart, as well as in the world at large,
is compared to a little leaven gradually leavening
the whole lump ; — to a grain of mustard seed which
grows up into the largest of herbs ; — to seed which
a man cast into the ground, which sprung up and
grew night and day, he knew not how, bringing
forth, "first the blade, then the ear, after that the full
corn in the ear." " The righteous shall flourish like
a palm-tree, he shall groiv ^ like a cedar in Lebanon^
" He shall be like a tree planted by the rivers of
water, that hringeth forth his fruit in his season ; his
leaf also shall not ivither.^^ " He shall be like a
OF SAINTS. 275
tree planted by the waters, and that spreadetJi out
her roots by the river ^ and shall not see when heat
Cometh, but her leaf shall be green, and shall not be
careful in the year of drought, neither shall cease from
yielding fruit J^ Among these promises may be reck-
oned those which in particular cases assured good
men of their final salvation long before their death.
To Simon Peter it was said, " Whither I go thou
canst not follow me now, but thou shalt follow me
afterwards^ To the eleven, " I go to prepare a place
for you; and if I go and prepare a place for you, I
will come again and receive you unto myself^ that
where I am there ye may be also^ To the church in
Sardis, " Thou hast a few names even in Sardis
which have not defiled their garments ; and they shall
walk luith me in ivhite, for they are worthy^
Such being the promises of the " everlasting cove-
nant" both to Christ and the Church, it becomes a
mark of God's covenant faithfulness to carry on the
sanctification of his people to the end. " Who shall
— confirm you unto the end, that you may be blameless
in the day of our Lord Jesus Christ : God is faithful
by whom ye ivere called uyito the felloivship of his Son.
There hath no temptation taken you but such as is
common to man ; but God is faithful who will not
suffer you to be tempted above that ye are able^ but will
with the temptation also make a way to esjape, that
ye may be able to bear it." " The Lord is faith-
ful who shall establish you and keep you from evil.
And we have confidence in the Lord touchina:
you, that ye both do and tvill do the things which we
276 PERSEVERANCE
command you." " The very God of peace sanctify
you wholly ; and I pray God your whole spirit and
soul and body be preserved blameless unto the com-
ing of our Lord Jesus Christ. Faithful is he that
CALLETH YOU, WHO ALSO WILL DO IT."
To impress us with a deeper sense of the stability
of this covenant faithfulness, it is expressly founded
on the unchangeahleness of the divine nature ; " I am
the Lord, I change not, therefore ye sons of Jacob are
not consumed^ On this basis rest of course the im-
mutable love and purpose so often revealed in pas-
sages like these : " Having loved his own which
were in the world, he loved them unto the end.'''' " As
touching the election they are beloved for the fathers'
sakes ; for the gifts and calling of Crod are without re-
'pentanceJ'^
In this unchanging faithfulness of God the most
enlightened saints have always confided, for the com-
pletion both of their own salvation and that of
others. For the completion of their oion salvation :
" Thou shalt guide me with thy counsel,''^ said Asaph,
" and afterwards receive me to glory. — My flesh and my
heart faileth, but God is the strength of my heart and
my portion forever^ " I know whom I have believ-
ed," said Paul, " and I am persuaded that lie is able
to keep that which I have committed unto him
against that day. The Lord shall deliver me from
every evil work, and will preserve me unto his heavenly
kingdom. — Henceforth there is laid up for me a
crown of righteousness, which the Lord, the right-
eous Judge, shall give me at that day." — For the
OF SAINTS. 277
completion of the salvation of others : " I thank my
God upon every remembrance of you," said Paul to
the Philippians ; " being confident of this very
THING, THAT HE WHICH HATH BEGUN A GOOD WORK
IN YOU WILL PERFORM IT UNTIL THE DAY OF JESUS
CHRIST." David had the same confidence in God
respecting the salvation of all the saints : " The steps
of a good man are ordered hy the Lord : — though he
fall he shall not he utterly cast down, for the Lord iip-
holdeth him ivith Ms hand.^' ^' The Lord — forsaketh
not his saints; they are preserved forever.^'
There are many passages, too numerous to be
quoted, which assert the doctrine without so dis-
tinctly bringing into view the divine agency. For
a specimen take the following : " A just man falleth
seven times, [ever so often,] and riseth up again."
" The fear of the Lord is clean, enduring foreverP
''Blessed is the man that feareth the Lord; — his
righteousness endureth forever. — Surely he shall not be
moved forever. — His heart is fixed, tfusting in the
Lord. — His righteousness endureth forever ; his
horn shall be exalted with honor." " Mary hath
chosen that good part which shall not be taken away
from her."
If the saints may finally apostatize, what can be
meant by " the full assurance of hope " which all are
exhorted to acquire ? and by the " sure and ste idfasi^'
hope which rests on the covenant of God ? Is it
merely a hope that they may happen to be in a
gracious state when they die ? But this is the com-
mon hope of the wicked, who nevertheless are said
24
278 PERSEVERANCE
to possess " no hope." What less can it mean than
that triumphant confidence, involving the certainty of
persevering, which Job expressed when he said, " I
know that my Redeemer liveth, and that he shall stand
at the latter day upon the earth ; and though, after
my skin, worms destroy this body, yet in my flesh
shall I see God ; whom I shall see for myself, and my
eyes shall behold and not another, though my reins
be consumed within me." (Job xvii. 9 and xix.25 — 27;
Ps. i. 3 and xix. 9 and xxxvii. 23, 24, 28 and Ixxiii. 24,
26 and Ixxxiv. 5, 7, 11 and Ixxxix. 3, 4, 19, 29—33
and xcii. 12 and cxii. 1, 3, 6, 7, 9 ; Prov. iv. 18 and
viii. 35 and xxiv. 14 ; Jer. xvii. 8 and xxxi. 31 — 34
and xxxii. 38—40 ; Mai. iii. 6 ; Matt. x. 42 and xiii.
31_33 ; Mark iv. 26—29 ; Luke x. 42 ; John iii. 36
and iv. 14 and v. 24 and vi. 35, 40 and xiii. 1, 36 and
xiv. 2, 3 and xv. 2, 16 and xvii. 1, 2, 9, 11, 15, 17, 20—24;
Rom. vii. 4, 6 and viii. 1, 2, 14, 15, 17, 33—35 and xi.
28, 29 ; 1 Cor. i. 8, 9 and x. 13 ; Gal. iii. 16, 17 and
iv. 7 ; Eph. ii. 12 ; Phil. i. 3, 6 ; 1 Thes. v. 23, 24 ;
2 Thess. iii. 3, 4 ; 2 Tim. i. 12 and iv. 8, 18 ; Heb. vi.
11, 13—20 and viii. 6—13 and x. 1, 2, 9, 10, 14—18.
1 Pet. i. 4, 5; 1 John ii. 27 and iii. 9 ; Rev. iii. 4.)
It cannot, however, be denied that there are many
passages of Scripture which warn Christians against
apostasy, which urge the necessity of enduring to the
end, and some which, taken by themselves, seem even
to speak as though a truly righteous man might finally
fall. These passages may all be reduced to two clases :
1. Those which press upon real Christians the ne-
cessity of enduring to the end. These, so far from
I
OP SAINTS. 279
proving that they may fall away, are the very means
by which their perseverance is secured. Tliis may be
illustrated by an occurrence in Paul's voyage to Rome.
The angel of the Lord had assured him that not one
of the company should perish ; and yet when the
sailors were deserting the v^Teck, Paul said to the
centurion, "Except these abide in the ship, ye can-
not be saved." (Acts xxvii. 21—24, 30—32.) It was
certain that all the company would be preserved ;
and that the sailors would continue in the ship ; and
this threat was the very means by which the whole
was secured. Now if you can find texts which peremp-
torily threaten real Christians with destruction in case
of apostasy, they furnish an instance exactly paral-
lel, and no m.ore prove that real Christians ivill apos-
tatize, than Paul's threat proved that the words of the
angel would fail.
2. The other class speak of apostasy, not from real
godliness, but from a profession^ from external right-
eousness, or from a mere conviction of truth. Several
of the strongest passages are expressly limited to some
such meaning by their own context. Take, for in-
stance, that memorable one in the sixth of Hebrews :
" It is impossible for those who were once enlightened,
and have tasted of the heavenly gifts, and were made
partakers of the Holy Ghost, and have tasted the good
word of God, and the powers of the world to come,
if they shall fall away, to renew them again unto
repentance." This is probably the strongest passage
in the Bible. Now does this speak of real Christians?
Certainly not; for, to guard against such a construe-
280 PERSEVERANCE
tion, it is immediately added : " But, beloved, we are
persuaded better things of t/ow, and things that accom-
pany salvatio?i, though we thus speak ; [we are per-
suaded that you are real Christians, and of com'se will
not be suffered to apostatize;] for God is not un-
righteous to forget your work and labor of love:"
he is not so unfaithful to his promise as to suffer those
who have given undoubted proofs of sincerity to per-
ish. Take another instance, from the tenth chapter of
the same Epistle : " If we sin wilfully after that we
have received the knowledge of the truth, there re-
maineth no more sacrifice for sins, but a certain fear-
ful looking-for of judgment and fiery indignation
which shall devour the adversaries. He that despised
Moses' law died without mercy, under two or three
witnesses ; of how much sorer punishment, suppose
ye, shall he be thought worthy, who hath trodden un-
der foot the Son of God, and hath counted the blood
of the covenant wherewith he [Christ] was sanctified
an unholy thing, and have done despite unto the Spirit
of grace. — The just shall live by faith ; but if any man
draw back, my soul shall have no pleasure in him."
Now does all this prove that real Christians may apos-
tatize ? Certainly not ; for it is immediately added :
"But we are not of them who draw back un-
to PERDITION, BUT OF THEM THAT BELIEVE TO THE
SAVING OF THE SOUL."
But every question respecting the previous sancti-
fication of apostates, is settled once for all by a single
verse in the First Epistle of John. There were, in
those days, heretics and profligates who had with-
OF SAINTS. - 281
drawn from the communion of the church. The ques-
tion is, had any of them been real Christians ? John
tells you, in language applicable to apostates in every
age, and that sweeps off all these objections at a
stroke : " They went out from us, but they were not
OF us ; for if they had been ofus^ they ivould no doubt
have continued ivith us; but they went out from us
THAT THEY MIGHT BE MADE MANIFEST THAT THEY
WERE NOT ALL OF US." (IJohiiii. 19.) Ill otlicr woi'ds,
had they been real Christians, they certainly ivould not
have apostatized. This settles the previous charac-
ter of all apostates, to the end of the world. Whatever
number of texts, then, you may find that speak of
apostasy, it is now ascertained that the apostates
never were sanctified.
It has been said that this doctrine tends to licen-
tiousness. Though, after showing that it is a doctrine
of the Bible, I am under no obligation to answer ob-
jections, I cannot refrain from saying that such a use
can never be made of it by any but hypocrites. I ap-
peal to a million witnesses that a holy heart feels no
temptation thus to abuse this heavenly truth. I ap-
peal to the history of the church, if the holiest of men
have not believed it without becoming licentious, —
if the principal part of the piety of past ages, especially
since the Reformation, .has not been connected with
this belief. I appeal to that venerable saint whose
aged eye daily looks towards heaven with " the full
assurance of hope," and with full confidence in this
blessed truth, whether his assurance checks his hun-
gerings after righteousness, — whether the "perfect
24*
282 PERSEVERANCE
love," which " casteih out fear," is ready to return to
sin, — whether the "spirit of adoption," which confi-
dently cries "Abba, Father," is less purifying than
the dread of the slave. I appeal to Paul on his throne,
whether the full assurance of eternal glory prompts a
wish to return to pollution, or abates the ardor of his
love.
Such an abuse of the doctrine is indeed chargeable
upon hypocrites : and to guard them (and all that is
wicked in Christians) against this abuse, those very
warnings against apostasy were issued which you
have brought forward to disprove the doctrine. Mark
your inconsistency here. You say the doctrine tends
to licentiousness ; and as soon as the Bible issues
warnings to guard it against this abuse, and to silence
this complaint, you fling those very warnings against
the doctrine. What was done by the divine Spirit to
protect it against your own objection, you convert
into a new weapon of attack.
This subject, my Christian brethren, opens to view
the astonishing grace of God, and traces back your
salvation to its proper source, the counsels of the
adorable Trinity. It shows you where your strength
lies, and whence your hope springs. The Father, who
eternally gave you to his Son, promised him to take
the tenderest care of you for his sake, and to see,
himself, to every part of your salvation. He promised
him to suffer no real evil to befal you, to supply you
with every needed good, and to make you the hap-
pier for every event. He promised him to defend you
against every enemy, to suffer neither Satan nor your
OF SAINTS. 283
own heart to prevail against you, and to bear you in
his arms to the heavenly rest. Your strength, your
hope, your salvation, depend on counsels settled in
heaven infinite years before you were born. As sure
as God is faithful, everlasting ages of glory are be-
fore you. When you have shed a few more tears in
a strange land, your feet shall stand on Mount Zion,
and you shall sing, to your golden harps, the endless
song of gi-ace. Akeady you touch the sacred threshold.
Why go ye mourning all the day ? Is it for an heir of
glory to be sad ? Lift up your heads and rejoice in
God your Saviour, and in the everlasting covenant.
Throw away these comfortless hopes which you draw
from yourselves, and behold in the infinite resources
of the ever-blessed Trinity the origin and completion
of your salvation. When you get home to glory, how
will then appear a Father's care! how the everlasting
covenant that drew you from the pit! Then will you
begin the song of grace. While you cast your crowns
at his feet, as everlasting ages roll, you will swell the
song of grace. Let us even begin it here, and say,
" Unto him that loved us and washed us from our sins
in his own blood, and hath made us kings and priests
unto God and his Father, to him be glory and do-
minion forever and ever. Amen."
LECTUEE III.
THE SYSTEM CONFIRMED AND APPLIED,
GALATIANS i. 8, 9.
BUT THOUGH WE, OR AN ANGEL FROM HEAVEN, PREACH ANY
OTHER GOSPEL UNTO YOU THAN THAT WHICH WE HAVE
PREACHED UNTO YOU, LET HIM BE ACCURSED. AS WE SAID
BEFORE, SO SAY I NOW AGAIN, IF ANY MAN PREACH ANY
OTHER GOSPEL UNTO YOU THAN THAT YE HAVE RECEIVED,
LET HIM BE ACCURSED.
The truths which have been supported in this course
of lectures, are far from constituting the whole Gospel.
Besides the Trinity, the atonement, justification by
faith, the retributions of eternity, and several other
cardinal doctrines not taken up in the course, most
of the precepts of the Bible, and all the invitations
and promises^ belong to the Gospel. But I have se-
lected four articles of faith, viz. total depravity, re-
generation, election, and perseverance, not only be-
cause they form an indissoluble chain, but because
if these truths are believed and understood, we shall
not be likely to err in regard to the rest. As I passed
THE SYSTEM CONFIRMED. 285
along, I touched also upon the means of gTace and
the powers of man, on account of their relation to
the other topics; but the great hinges of the system,
and what I had principally in view, were these four.
To support these, I laid, in the outset, a foundation
for the whole system by establishing, on independent
ground, the doctrine of total depravity. I next showed
you that from this truth followed the unavoidable in-
ference that God must change the heart, uninduced
and unaided by man, and must make one to differ
from another according to his sovereign pleasure ; all
which could not be true if men were not totally de-
praved. I then proceeded to support this view of re-
generation by plain and positive declarations of Scrip-
ture. I, next showed you that from this truth inevi-
tably followed the doctrine of absolute personal
election ; which could not be true if regeneration was
not what it had been represented. I then proceeded
to support this view of election by a great number
of texts of the most explicit and decisive cast. I next
opened the Bible and showed you that none but the
elect are regenerated. This being settled, it was mani-
fest that from election unavoidably followed the per-
severance of the saints ; w^iich could not be accounted
for on anij other principle. I then proceeded to estab-
lish the doctrine of perseverance by a large array of
scriptural proofs ; a part of which supported the point
independently, and a part showed its indissoluble
connection with the preceding example.
There still remain some arguments in confirmation
of the whole system to be drawn from the analogy of
286 THE SYSTEM
faith ^ and some remarks illustrative of the practical
importance of the truths established. That I may-
glean up what remains, I will attempt,
I. To show, from some additional considerations,
that these four articles, as they have been explained,
really belong to the true Gospel.
II. To prove that every system which rejects
these four doctrines, is ''■ another gospel.''^
III. To urge the infinite importance of ascertain-
ing, by deep and careful examination, what the true
Gospel is.
I. I am to show, from some additional considera-
tions, that these four articles, as they have been ex-
plained, really belong to the true Gospel. I say, as
they have been explained^ for the reasonings which
follow must be understood as applicable to the doc-
trines in no other than the precise shape in which
they have been exhibited.
1. It is apparent to reason that these four doc-
trines must stand or fall together. They support
each other like the different parts of an arch, and
you cannot tear one away without demolishing the
whole structure. Or to use a more exact illustration,
they are inseparable links of a chain, of which if one
is supported the whole are supported. The entke
system must stand, or every vestige of it must be
destroyed. There is as much evidence that the
whole is true as that the whole is not false. To you
who have attentively followed the train of reason-
ings in the foregoing lectures, it must be manifest
that the man who would overthrow one of these
CONFIRMED. 287
articles, must demolish the four, and leave not a
wreck of the system behind. Till one is prepared
to perform the whole of this mighty task, he ought
to beware how he undertakes.
2. These doctrines, thus indissoluble, are separ-
ately supported by four distinct and strong classes of
texts. This shows you the luhole chaiyi supported
by a column under each link^ yielding to each a
fourfold support. The literal meaning of four
numerous classes of texts must be swept away
before one of the articles can fall. To bring either
of them into doubt, a man must march through the
Scriptures and twist into a forced construction the
great body of the Sacred Writings.
That there are four classes of texts which speak
severally of the moral deadness of man, the new
birth, election, and God's preserving care of his
saints, cannot be denied. The only question is,
what do they mean ? What are the four doctrines
which they support? In their plain, obvious mean-
ing they unquestionably support such doctrines as
have been set before you. Is the plain, obvious
meaning the true one ? This is the only question
that remains to be ti'ied ; and this, if I mistake not,
may be settled, if anything can be settled, beyond the
power of controversy. At any rate I will try.
The general remark which I have to make is, that
if you would get rid of the plain interpretation, you
must set aside the obvious meaning, not of one, but
of four distinct classes of texts, relating to four
distinct subjects, — subjects connected by reason
288 THE SYSTEM
just as they are by the obvious meaning of the
texts. To display this argument in a fair and per-
spicuous form, I observe,
[1] That the four doctrines, in the shape in which
they have been exhibited, appear to the eye of reason,
(if you will suffer the expression,) like four timbers
dovetailed into each other. Now to support the
construction which gives them this form, the Scrip-
tures join the doctrines contained in the four classes
of texts, in the same order, and in each case show
you plainly the mortise and the joint. The junction
of total depravity and regeneration is exhibited in
this text : " You hath he quickened who were dead in
trespasses and sins." The junction of regeneration
and election is this : " Whom he did predestinate^
them he also called.^^ Or this : " As many as were
ordained to eternal life believed^ The junction of
election and perseverance, is this : " Whom he did
predestinate, them he also called ; and whom he
called, them he also — glorified." But because this
is the most important joint of the whole, I will make
it a little more visible by the following quotations :
" This is the Father's will, — that of all which he
hath given me I should lose nothing ^hut should raise
it up again at the last dayP " I lay down my life
for the sheep. And other sheep I have which are not
of this fold : them also / must 'brings and they shall
hear my voice. — But ye believe not because ye arc
not of my' sheep. — My sheep hear my voice, — a7id
I give unto them eternal life., and they shall never
perish^ neither shall any pluck them out of my hand.
CONFIRMED. . 289
My Father which g'ave them me is greater than all,
and none is able to pluck them out of my Father^ s
handP " Thou hast given him power over all flesh,
that he shoidd give eternal life to as many as thou
hast given him. — • Father, I will that they also whom
thou hast given me be ivith me where I am, that
they may behold my glory which thou hast given
me." " Ye have not chosen me, but / have chosen
you, and ordained you, that you should go and
bring forth fruit, and that your fruit should remain.^^
(John vi. 39 and x. 1/5, 16, 26 — 29 and xv. 16 and
xvii. 2, 24 ; Acts xiii. 48 ; Rom. viii. 30 ; Eph. ii. 1.)
Perseverance, thus joined in upon election, is of
course indissolubly connected with regeneration ;
and this connection is sometimes displayed with-
out bringing election into view : " Whosoever is
born of God doth not commit sin ; for his seed re-
viairieth in him, and he cannot sin because he is
born of God." (1 John iii. 9.)
Here then are the four doctrines as they stand in
the Scriptures, joined together in the same order in
which they are connected in these lectures. This
alone would go far towards confirming the construc-
tion which I have given ; but there is one circum-
stance which establishes it, I should think beyond
the reach of doubt. Upon no other possible plan of
construction can the doctrines contained in the four
classes of texts be struns: tos:cther in one indissoluble
chain. If you say for instance, that the fuoral dead-
ness ascribed to man means a pagan state, that
regeneration is only a conversion from paganism to
25
290 THE SYSTEM
the knowledge and profession of Christianity, and
that election is nothing more than a selection of the
nations to be visited with the lig-ht of the Gospel;
here are thi'ee lines, but where is the fourth? Perse-
verance is altogether excluded. But this is plainly-
connected w^ith the rest as they stand in the Bible.
Try any other plan of construction, and the result
will be the same. The more deeply this argument
is considered, the more plain will it appear that this
construction must certainly be right. But in con^
firmation of it I have something still mpre decisive
to offer. I add,
[2] That the doctrines supported by the most
obvious meaning of these four classes of texts,
growing together as they do by the inviolable con-
nection of premise and consequence, lend each other
an influence to settle the construction abundantly
more than fourfold. That a book in its obvious
meaning should distinctly support a premise, (say
total depravity, as it has been explained,) and then
by a literal construction as plainly support an infer-
ence deducible only from that premise, (say regener-
ation, as it has been explained;) and then in its
literal import as decidedly support another inference
deductive only from the former, (say election, as it
has been explained ;) and then by a plain construc-
tion as clearly support a third inference deducible
only from the second, (say perseverance, as it has
been explained ;) and after all mean neither, but
something entirely different, is vastly more incredible
than that it should speak unintelligibly on a single
CONFIRMED. 291
point in instances equally numerous. There is
indeed one case which must be considered an ex-
ception. Where the writer is laboring to support a
figure of speech^ and carries out the figure through
the several inferences, neither the premise nor any of
the consequences require or admit a literal construc-
tion. But nothing of this kind occurs in the present
case. You find the texts belonging to each class
detached, and scattered through the Old Testament
and the New, incorporated w^ith artless narratives,
with proverbs, with sacred songs, with plain didactic
discourses, with familiar epistles, and with every
species of composition. You might as well say that
the whole Bible is one figure of speech.
The strength of this argument may be faintly il-
lustrated by the following case. You find it asserted
twenty times in a history of modern Europe, that a
spark was communicated to a magazine in the
neighborhood of Rome. The meaning of the histo-
rian is called in question. I examine, and find in
different parts of the book, twenty distinct assertions
that a dreadful explosion was produced by the means.
Here is the necessary consequence from the preYnise
as first understood. You still doubt the author's
meaning. I examine again, and find in detached
parts of the narrative, twenty positive assertions that
the explosion shook the ivhole city of Rome. Here
is another necessary consequence from the latter.
You still doubt whether the meaning in either case
is understood. I search further, and find dispersed
through the history, in different forms, twenty plain
292 THE SYSTEM
declarations that the whole city was filled with con-
ster7iatio7i, and presently after with loud inquiries how
the magazine took fire. Here is another natural con-
sequence from the last. I now ask, whether the au-
thor's meaning is not more indubitably fixed than
though he had repeated the first assertion eighty times,
without noticing this string of effects ?
But even this case does not express the full force of
the argument, for want of a closer ?7?i//?^«Z connection
of the parts ; for the explosion, the shock, and the con-
sternation, might have followed from a volcano or
an earthquake. Let us look upon the case as it really
stands. I bring a numerous class of texts which plainly
and forcibly, and in all the varieties of language, assert
the doctrine of total depravity, in the sense in which
it has been explained. I fortify this proof with col-
lateral points, that press upon the doctrine and force
it into this precise shape ; such as the nature of holi-
ness and sin, the exclusive nature of love of the world,
and several other things expressly taught in the Scrip-
tures. You still doubt the correctness of my construc-
tion. I tell you that if I am right, you may expect to
find in the Bible a doctrine that is an unavoidable in-
ference from this, but which cannot be true if this is
false ; and that is regeneration, in the sense in wliich
it has been explained. To test my construction, we
go on to search for the doctrine of regeneration, and
find it supported, precisely in tliis shape, by the obvi-
ous meaning of thirty or forty plain and forcible texts.
You doubt my construction of these texts. I tell you
that if I am right, you may expect to find in the Bible
CONFIRMED. 293
a doctrine that is an unavoidable inference from the
latter, but which cannot be true if the latter is false ;
and that is, absolute personal election. To test my con-
struction, we go on to search for the doctrine of abso-
lute personal election, and find it supported by the
testimony of a long catalogue of texts, in terms as
precise and explicit as any language can furnish. Af-
ter all, you doubt my construction of these texts. I
tell you that I have learned from the Bible that none
but the elect are regenerated ; if, then, I am right in
the foregoing interpretations, you may expect to find
in the Bible a doctrine which, after this information,
becomes an unavoidable inference from absolute per-
sonal election, but which cannot be accounted for on
any other principle ; and that is, the perseverance of
the saints. To test my construction still farther, we
go on to search for the doctrine of perseverance, and
find it supported, by explicit declarations, on almost
every page of the Bible, many of which indissolubly
connect it with absolute personal election. Now I ask,
is not this vastly more than a four-fold proof in favor
of the construction given to each of the four classes?
Had the whole number of texts been exclusively ap-
propriated to support any one of these doctrines, they
certainly would have yielded *it far less support than
they now do ; for then they might have been more
easily explained away. There would have been but
one check to support such an attempt, now there are
fovr^ and placed in such a relation to each other as
to have incomparably more than four times the influ-
ence of one.
25*
294 THE SYSTEM
Suffer me to make another illustration of this argu-
ment, which comes a little nearer the truth than the
one before attempted. A man appears in America,
by the name of Luke, claiming to be a prophet, and
gives many decisive proofs of a divine mission. You
doubt the correctness of his claims. He says, " By
this you shall know : if I am a prophet, there is a
child born to-day at such a place in Europe, by the.
name of John, who is a prophet too." You hasten
to the place and find the child giving abundant proof
of miraculous powers, and constantly declaring, " If
Luke had not been a prophet, I should not have been
born." You doubt the inspiration of John. He says,
" By this you shall know : if 1 am a prophet, there is
a child born to-day, at such a place in Africa, by the
name of Mark, who is a prophet too." You hasten
to the place and find the child giving abundant proof
of miraculous powers, and constantly declajring, " If
John had not been born a prophet, neither should I."
You doubt the inspiration of Mark. He says, " By this
you shall know : if I am a prophet, there is a child
born to-day, at such a place in Asia, who is a prophet
too." You hasten to the place and find the child giv-
ing abundant proof of miraculous po\vers, and /re-
quently saying," If Mark had not been.born a prophet,
neither should I." I ask, now, whether you have not
incomparably more evidence of the inspiration of Lvke^
than 1 hough you had staid at home and seen him
perform four times as many miracles as he did?
Have you not incomparably more evidence of the
inspiration of each of the four, than though you had
CONFIRMED. 295
seen him stand alone and perform fom- times as many-
miracles as he did ?
Let us now see the result of the whole. Each doc-
trine stands supported by the whole body of texts
contained in the four classes, and cannot be shaken
while eithe?' class is allowed to have a literal mean-
ing. And being strung together, both by Scripture
and reason, in an indissoluble chain, as premises and
consequences, they lend each other an influence to fix
the construction almost beyond calculation. How
prodigious, then, is the proof in favor of the whole'
— in favor of each ! And now I ask, who can bring
as much evidence to support the opposite tenets ?
The task to be performed by the man who would
overthrow one of these truths, is to sweep away the
whole of this immense body of texts, with the incalcu-
lable influence they lend each other to settle the con-
struction, and leave not a trace of the system behind.
He who is not prepared for this herculean labor, with
half the Bible meeting him at the threshold, should
beware how he undertakes.
I cannot quit this head without reminding you that
these are the truths which have been revered and loved
by the great body of the Christian church in every age.
They stand conspicuous among what have been so
often and justly styled "the glorious doctrines of the
Reformation." To cherish and enjoy these blessed
truths, our fathers left their native land and planted
churches in this howling wilderness. For these the
New-England churches, during the first century and
a half, would have shed their blood. And however
296 THE SYSTEM
unfashionable and proscribed they may now have
become in a small district, these are still the doc-
trines which are ardently loved by four-fifths of the
churches of New England ; which are held as corner-
stones by the great body of Christians in the United
States, and by millions and millions of the best in-
structed and most heavenly minded men throughout
the world.
11. Every system which rejects these four doc-
trines, is " another gospel^
Far be it from me to question the piety of all who
on some of these points have confused ideas, and
may, in words, deny them. I doubt not that many
of the excellent of the earth, through the defect of
light, have erroneous conceptions of election and per-
severance, and under these names oppose real errors.
From not understanding theological terms, they deny,
in words, what in fact they believe. Others have
better hearts than heads, and possessing little power
of discrimination, are unable, though light is spread
before them, to distinguish so far as to dissolve wTong
associations formed by early prejudice ; and while
they sincerely love some of these doctrines, continue
to deny the rest. I have no reference to the mistakes
of such ; but to systems which, with a dreadful con-
sistency, reject this whole chain; which soften down
the representations of human depravity; whicli cast
away regeneration and experimental piety, and place
all religion in external duties, performed with natu-
ral and selfish feelings, and teach men to hope for
heaven by only cleansing " the outside of the cup and
CONFIRMED. 297
— platter;" which deny that "the salvaiion of the
righteous is of the Lord," and set aside that eternal
transaction between the Father and the Son which
is the only foundation of the church ; which consti-
tute every man his own keeper, and give him a claim
to say, when he arrives at heaven, "See, I have made
myself to differ." Such systems do not stop at a per-
version of the four great classes of texts w^hich stand
directly under the four doctrines, but give a new in-
terpretation to a vast many passages which lend a
collateral influence to support these ; and, in their
attempts to accommodate the Bible to the opposite
errors, twist a large portion of the Scriptures, and the
most vital part of them, to a new and false construc-
tion. And when they have gone this length in frit-
tering away man's dependence on grace, they are
just prepared to place him completely on his own
works, to deny justification by faith, and, of course,
the proper influence of the atonement. Short of this-
these systems never stop. And w^hen they have gone
thus far, there is bur one step to a denial of the divin-
ity of Christ, and the infinite demerit of sin. The next
step is universalism, and the next, infidelity. But
without pushing them to these extremes, it is evi-
dent enough that they are " another gospel" from that
which comprehends the four doctrines. They have
scarcely anything in common with it. The God which
they present is not the same. (This they allow and
maintain, when they are not under trial, and often
allege that the God of Calvinists is a tyrant.) The
administration of his government is not the same ;
298 THE SYSTEM
the work of the Saviour is not the same ; the work
of the Spirit is not the same ; the character and con-
dition of man are not the same ; the terms of salva-
tion are not the same ; holiness, the vital principle
of all religion, is not the same. The whole plan of
salvation, from the first counsels in heaven to the
completion of the work in glory, is altogether changed,
— changed so as to be exactly accommodated to a
proud and selfish heart, and fitted to form the religion
of a gay and dissipated world. This new gospel
leaves "the carnal mind" undisturbed, and even con-
ceals and denies its existence. No wonder that it
finds no carnal mind rising up in its way, for it is ex-
actly such a religion as the carnal heart loves. No
wonder that it detects no " enmity against God,"
for the god which it exhibits is precisely such a one
as the selfish heart approves. No wonder that it calls
for no radical change of heart ; for the natural feelings
•of man, tutored by a few moral precepts, are precisely
what pleases it best.
All this time, this new gospel is nothing but a sys-
tem of enmitij against the true God. It violently re-
sists all those truths in which the real character
OF God is chiefly expressed. It shows more ran-
cor against these than against any other set of re-
puted errors. Were there no other proof of its being
"another gospel," this alone would forever settle the
point. A Jew may establish his synagogue by its
side, and it looks on unmoved. A Roman Catholic,
a Quaker, a Universalist, an infidel, may carry on his
worship before its eye, and it tolerates them all. But
CONFIRMED. 299
let these doctrines and their kindred truths be brought
forward, and there is a louder outcry than at all the
rest. I wish to speak with candor and tenderness,
for I know in whose name and cause I am speaking ;
but I should belie the steady voice of experience if I
did not say, that this other gospel shows more ran-
cor against the truths supported in these lectures, than
against any set of errors on earth, whether infidel,
Jewish, Mohammedan, or pagan. It would rather the
heathen nations should remain at the temple of Jug-
gernaut, than be enlightened by truths like these. It
regards with greater displeasure a revival of religion
upon these principles, than any of the dissipations
of the theatre. It treats with more kindness and cor-
diality any of the men of the world than the profess-
ors of this religion ; even while, for certain ends, it
stands by the tombs of our Calvinistic fathers, and
sings hosannas over their dust.
III. Allow me to press the infinite importance of
ascertaining, by deep and careful examination, what
the true Gospel is.
You have often read, in your Bible, " He that he-
lieveth — shall be saved, but he that believeth not shall
be damned." It is, then, a settled point that salvation
is suspended on a belief of the Gospel. But what is
a belief of the Gospel ? Not a belief of the proposi-
tion, that on the pages bound up in a certain volume
divine truths are inscribed, without any specific ideas
of the truths themselves. Much less is it a rejection
of the essential parts of those truths and a belief of
" another gospel." On the belief of the true G ospel
300 THE SYSTEM
salvation is suspended, not on the belief of a /^'/a'C one;
on the acceptance of the true Saviour, not on the ac-
ceptance of a saviour as different from the true as a
creature is from God ; on the worship of the triie God,
not on the worship of a being decked out with attri-
butes, and invested with a dominion as diflercntfrom
the perfections and government of Jehovah, as the
supreme deity of the Brahmins is from the God of
the Bible. It is capable of the most unquestionable
proof, that every cardinal error in religion is a misap-
prehension and misrepresentation of the character or
government of God, and that every system of error
actually supports a false godP It is equally certain
that enmity to the essential truths in ivhich the char-
acter of God is expressed, is enmity to God himself.
If, then, idolatry and hatred of the true God are not
the faith on which salvation is suspended, a system
of cardinal errors, persisted in afterlight is displayed,
must debar from the kingdom of heaven. If he who
merely believes 7?o^ "shall be damned, what will be-
come of those who not only disbelieve the true Gos-
pel, but build a false gospel on its ruins ?
It becomes then as important as your eternal sal-
vation to betake yourselves to a solemn and diligent
examination to discover what the true Gospel is. If
the doctrines supported in these lectures, and their
kindred truths, really constitute the true Gospel, it is
infinitely important for you to know it. But I fear
that some of you will say, " These articles may be
true, but my religion will do as \yv\\ : no matter
which is right, if lue are only good.^^ Here comes
APPLIED. 301
out that dreadful dogma, the invention and trick of
modern infidelity, — soaked and drenched in infidelity
to the very core, — that it is no matter what a
MAN BELIEVES, PROVIDED HIS CONDUCT IS RIGHT.
This bantling of infidelity has been foisted into
the Christian Church and profanely baptized by the
name of Charity. But it has nothing to do with
charity except the name ; for " charity," if you will
credit an apostle, " believeth all thing's,''^ and " re-
joicETH IN the truth." (1 Coi'. xiii. 6, 7.) If tliis
counterfeit, hollow thing which dares to take the
sacred name of Charity, had not renounced the
Bible, it would have known that errors in faith are
the offspring of a wicked heart, and are criminal, and
as decisive a proof of irrelig-ion as immoral practice.
What else can be the meaning of a hundred such
passages as these ? " He — vpbraided them with
their unbelief and hardness of heart, because they be^
lieved not ;" " O fools, and sloio of heart to believe
all that the prophets have spoken ;" " He that be-
lieveth not is condemned already, because he hath
not believed in the name of the only begotten Son
of God. And this is the condemnation, that light is
come into the world and men loved darkness rather
than light because their deeds were evil. For every
one that doeth evil hateth the light, neither cometh to
the light lest his deeds should be reproved ;" " For"
this they ivillingly are ignorant of;" " They — be-
came vain in their imagination and their foolish
heart ivas darkenedf^ " Even unto this day when
Moses is read the vail is upon their heart ; never-
26
302 THE SYSTEM
theless, token it [the hearty] shall turn to the Lord, the
vail shall be taken aivayf^ " Having the understand-
ing darkened — through the ignorance that is in
them because of the blindness of their heart f "Why
do ye not understand my speech ? even because ye
cannot hear my word. Ye are of your father the
devil, and the lusts of your father ye will do : he was
a murderer from the beginning, and abode not in the
truth, because there is no truth in him : when he
speaketh a lie, he speaketh of his own, for he is a
liar and the father of it. And because I tell you the
truth ye believe me not. — He that is of God heareth
God^s words : ye therefore hear them not, because ye
are not of God ;" " A deceived heart hath turned
him aside that he cannot deliver his soul nor say, Is
there not a lie in my right hand ? " " If — thine eye be
single thy whole body shall be full of light ; but if
thine eye be evil thy whole body shall be full of dark-
ness ;" " God is light and in him is no darkness at
all. If ice say that ive have fellowship with Him
and ivalk in darkness, we lie and do not the truth :
but if we walk in the light, as he is in the light, we
have fellowship one with another. — As ye have heard
that antichrist shall come, even now there are many
antichrists. — They went out from us, but they were
not of us ; for if they had been of us they would no
doubt have continued with us : but they went out that
it might be made manifest that they luere not all
of us. But ye have an unction from the Holy One,
and ye know all things. I have not written unto
you because ye knoiv not the truth, but because ye
APPLIED. 303
knoiu it, and that no lie is of the truth. — Let that
therefore abide in you which ye have heard from the
beginning. If that which ye have heard from the
beginning remain in you, ye also shall continue in the
Son and in the Father. — These things have I written
unto you concerning them that seduce you. But the
anointing which ye have received of him abideth in
you ; and ye need not that any man teach you, but as
the same anointing teacheth you of all things, and is
truth, and is no lie, and even as it hath taught you,
ye shall abide in him. — Beloved, believe not every
spirit, but try the spirits whether they are of God ;
because many false prophets are gone out into the
world. — They are of the ivorld ; therefore speak
they of the world, and the ivorld heareth them : we
are of God; he that knoiueth God heareth us; he that
is not of God heareth not us : hereby know we the
spirit of truth and the spirit of error ;" " I rejoiced
greatly that I found of thy children walking in the
truth, as lue have received a coinmandment from the
Father ; — whom I love in the truth, and not I only,
but all they that have known the truth ; for the truth's
sake lahich dwelleth in us and shall be ivith us for-
ever ;" " I rejoiced greatly when the brethren came
and testified of the truth that is in thee, even as thou
walkest in the truth. I have no greater joy than to
hear that my children walk in truth ;" " He that be-
lieveth on the Son of God hath the witness in him-
self; he that believeth not God hath made him a
Harf " This is his commandment that you should be-
lieve on tlie name of his Son Jesus Clrrist;" ^^ If any
304 THE SYSTEM
man will do Jiis ivill he shall Jcnoiv of the doctrine tohether
it he of God or whether I q.eah of myself ;'^^ " There-
fore speak I to them in parables, because they seeing
see nofy and hearhig they hear not, neither do they
understand. And in them is fulfilled the prophecy
of Esaias, which saith, By hearing ye shall hera- and
shall not understand, and seeing ye shall see and shall
not perceive ; for this people's heart is waxed gross, and
their ears are dull of hearing, and their eyes have
they closed, lest at any time they should see with their
eyes, and hear with their ears, and should under-
stand WITH THEIR HEART, and should bc converted.
— When any one heareth the word and understand-
eth it not, — this is he which received seed by the way
side. — But he that received seed into the good ground
is he that heareth the word and understand^^th it f
" Perceive ye not yet, neither understand? have ye
your hearts yet hardened ? " ." Be ye not umvise, hut un-
derstanding ivhat the ivill of the Lord is ;" " God gave
them over to a reprobate mind, — being filled with
all unrighteousness, — without understanding ;^^ " The
Son of God is come and hath given us an understand-
ing that we may know him ;" " If our Gospel be
hid it is hid to them that are lost ; in whom the god
of this tvorld hath blinded the minds of them which be-
lieve not;^^ "In which are some things hard to be
understood, which they that are unlearned and
unstable wrest, as they do the other Scriptures unto their
own destruction. Ye therefore, beloved, seeing ye
know these things before, beware lest ye also, being
led away by the error of the ivicked, fall from your
APPLIED. 305
own steadfastness;" " For this cause God shall send
them strong delusions that they should believe a lie, that
they all might he damned ivho believed not the truth but
had pleasure in unrighteousness ;" " The heart of the
wise teacheth his mouth, and addeth lemming to his
lips. — There is a way that seemeth right unto a man,
but the end thereof are the ways of death f " Who-
soever transgresseth and abideth not in the doctrine of
Christ, hath not God : he that abideth in the doctrine of
Christ, he hath both the Father and the Son. If there
come any unto you and bring not this doctrine, receive
him not into your house, neither bid him God speed; for
he that biddeth him God speed is partaker of his evil
deeds ;" " IIencefo7ih be no 7nore children tossed to and
fro and carried about with every ivind of doctrine, by
the sleight of men and cmining craftiness tvhereby they
lie in wait to deceive f^ " Be not carried about with di-
vers a7id strange doctrines, for it is a good thing that
THE HEART BE ESTABLISHED WITH GRACE;" " For
the time will come when they will not endure sound
doctrine ; but after their own lusts shall they heap to
themselves teachers, having itching ears ; and they
shall turn away their ears from the truth and shall be
tm'ned unto fables ;" " The works of tlte flesh — are
heresies ;" " A man that is a heretic, after the first and
second admonition reject ; knowing that he that is
such is subverted and sinneth, being condemned of him-
self f^ " There must he — heresies among you that they
which are approved may be made manifest ;" " There
were false prophets also among the people, even as
there shall be false teachers among you, who privily
26*
306 THE SYSTEM
shall bring in damnable heresies^ even denying the
Lord that bought theim, and bring upon them-
selves swift destniction. And many shall follow their
pernicious ways, by reason of whom tlie tvay of truth
shall he evil sjjoken of ; whose judgment now of a
long time Ihigereth not^ and their damnation slamhereth
not:' (Prov. xvi. 23, 25 ; Isai. xliv. 20 ; Mat. vi. 22,
23 and xiii. 13—15, 19, 23 ; Mark viii. 17 and xvi.
14 ; Luke xxiv. 25 ; John iii. 18 — 20 and vii. 17 and
viii. 43—^15, 47 ; Rom. i. 21, 28, 29, 31 ; 1 Cor. xi. 19,
2 Cor. iii. 15, 16 and iv. 3, 4 ; Gal. v. 19, 20 ; Eph.
iv. 14, 18 and v. 17 ; 2 Thes. ii. 11, 12 ; 2 Tim. iv. 3,
4 ; Tit. iii. 10, 11 ; Heb. xiii. 9 ; 2 Pet. ii. 1—3 and
iii. 5, 16, 17 ; 1 John i. 5—7 and ii. 18—27 and iii.
23 and iv. 1, 5, 6 and v. 10, 20 ; 2 John 1, 2, 4, 9—
11; 3 John 3, 4.)
If these and many more similar texts do not de-
cide the point that errors are both bl am able and
destructive, it is in vain to attempt to prove any-
thing from the Bible. Indeed, if a denial of one
half of the truths of Christianity is not criminal, no
reason can be given why downright infidelity is.
And if infidelity is not, why did our Saviour say to
the Jev/s, " If ye believe not that I am he, ye shall
die in your sins ? " And why were the Jews
" broken off" and so dreadfully punished for " un-
belief?" And why is it said to all nations, "He
that believeth not shall be damned ? " And will
you after all say thilt a man is not answerable
for his faith ?
This point being settled, it is manifest that if the
APPLIED. 307
four doctrines which have been supported do in truth
belong to the Gospel, the opposite errors to say the
least, must endanger your salvation. What language
then can express the infinite importance of entering
without delay on a deep and solemn examination
into these matters ? It is truly distressing to observe
the dreadful indifference which prevails on the ques-
tion, what is truth? Hence the lamentable ignorance
of people who have been brought up under tne light
of the Gospel. Such indifference had not Paul when
he said, and with an emphasis repeated, " Though
we or an angel from heaven preach any other gospel,
— let him be accursed." This baleful indifference,
couched under the imposing name of Charity, threat-
ens to yield up the last fragment of truth which we
received as a legacy from our fathers, and to leave
our poor children without inheritance, — except those
delusions which will drown them in perdition. If
anything is likely to cut off our children from hope,
it is this cruel indifference : for if you can once be
brought to feel the importance of examining with
earnestness and prayer, there is no fear for the issue.
If then you have any compassion for your children,
throw off this apathy, and like the noble Bereans
arise and search the Scriptures. In them you will
find a confirmation of the faith of our fathers, and
will hear them say, " Stand ye in the ways and see,
and ask for the old paths, where is the good ivaij,
and walk therein, and ye shall find rest for your
souls." (Jer. vi. 16.) Every friend of the Church,
every friend of society, every friend of the rising
308. THE SYSTEM
generation, ought to give no sleep to his eyes nor
slumber to his eye-lids till he has examined these
first principles to the bottom and become well
grounded and settled in the truth. Drop every
other concern, forget your business, forget your
Bleep, forget your food rather than this inquiry. O
that there was a voice to send this heavenly man-
date through every heart, "Search the Scriptures."
If you find not there the doctrines which I have set
forth, reject them : I charge you upon your peril,
reject them. Call no man master, but examine the
Scriptures for yourselves. It is they who by business
and amusements are detained from their Bibles, that
drink in the poisonous errors of the day.
Were there but one chance in a thousand that
these doctrines will prove true at last, no man, bound
to the eternal judgment, ought to rest till he has ex-
plored them to the bottom. For if they do prove
true, and you venture forward into eternity upon the
ground of a heartless morality, you are as certainly
lost as though you were infidels. While you have
the sure testimony of God in your hands, rest not,
— I conjure you by all that is sacred, rest not your
eternal all upon a doubtful basis. *
One evil, never enough to be deplored is, that
people do not and will not dlstincjimh. They are
pleased with different preachers, who bring as differ-
ent go^jpcls as the Koran is different from the Bible.
They are as ready to put themselves in the way of
hearing error as truth, and swallow down whatever
comes, provided only it is gracefully administered.
APPLIED. 309
Such people are like children rushing into an apoth-
cary's shop, and tasting at random of every vial,
without the power of distinguishing medicines from
poisons. It requires no spirit of prophecy to per-
ceive that such a course is likely to prove fatal. If
the doctrines supported in these lectures are the
truths of God, then those ministrations which soften
down the representations of human depravity, which
reject the Scriptural idea of regeneration, and place
all religion in external duties, performed with natural
feelings a little improved, are certainly leading men to
perdition^ and ought to be shunned as one of the
severest scourges ever inflicted by heaven on a de-
generate people. I feel myself bound to offer this
solemn testimony, and I do it without personal dis-
respect to any man; whoever preacJies ''• another gospeV^
ought 7iot to be heard a moment. By hearing you coun-
tenance error and hold up hands stretched out, (how-
ever unintentional!}^,) to scatter death ; you expose
yourselves to contagion, and by a fatal example lead
your undiscerning children in the road to eternal
ruin. Parents v/ho do this must answer it to God.
Would Paul have done this when he fervently pro-
nounced, " Though we or an angel from heaven
preach any other gospel, — let him be accursed?"
Would John have done this when he said, " If there
come any unto you, and bring not this doctrine, re-
ceive him not into your house, neither bid him God
speed ; for he that biddeth him God speed is partaker of
Ms evil deeds f^^ The blessed martyr Irenseus, who
lived in the age immediately after the apostles, has
"310 THE SYSTEM
preserved the following anecdotes of the beloved
disciple, and of Polycarp, " the angel of the church
of Smyrna," who is so highly commended in the
Bevelation : " There are some now living," says he,
"who heard [Polycarp] relate this fact; that John, the
disciple of our Lord, going to bathe at Ephesus, and
seeing Cerinthus within, [who among other things
held, with modern Socinians, that Jesus ivas only the
son of JosepJi and 3Iari/*] leaped from the bath un-
washed, saying that he was afraid the bath would
fall, as Cerinthus the enemy of truth was in it. And
Polycarp himself replied to Marcion, who met him
one day and said, ' Do you know me? ' ' I know you
to be the first-born of Satan.' So much fear," con-
tinues Irenaeus, " had the apostles and their disciples
of communicating even in word with any of those
who corrupted the truth ; as Paul also said, ' A here-
tic after one admonition avoid, knowing that he that
is such is subverted, and is condemned of himself.' "f
The genuineness of this record is fully confirmed by
its being not only found in the Works of Irenasus,
but quoted also by Eusebius.J Polycarp, you must
know, was the disciple of John, and was, as Irenaeus
himself remarks, not only taught by the apostles, and
conversant with many of those who had seen our
Lord, but constituted by the apostles in Asia bishop
of the church of Smyrna," and in extreme old age
* Irena?! lib. 1. contra Ilareses. cap. 26.
t Idem lib 3. cap. 3.
t Eccl. Hist. lib. 3 cap. 28 ; and lib. 4, cap. 14.
APPLIED. 311
gloriously suffered martyrdom.* L'enseus himself
was the disciple of Polycarp. He was born in Asia,
near where John lived and died, and afterwards be-
came bishop of Lyons in France. In his Epistle to
Florinus, written in his old age, he says : " I saw you,
when I was yet a boy, in the Leaser Asia, with Poly-
carp. — For, the things which were then done I re-
member better than those which have happened late-
ly ; — insomuch that I could even describe the place
where the blessed Polycarp used to sit and reason,
and his going out and coming in, and his manner of
life, and bodily appearance, and finally the discovirses
which he delivered to the multitude, and how he told
them of his familiar intimacy with John, and with the
rest who had seen the Lord, as also how he rehearsed
their sayings, and related the things which he had
heard of them respecting the Lord, and his miracles,
and doctrine, which Polycarp had received from those
who had themselves seen the Word of Life. — These
things which happened at that time, through the
goodness of God I eagerly heard, writing them, not
on paper, but in my heart, and am continually,
through the grace of God, revolving them with ex-
actness in my mind. And in the presence of God I
can make the solemn protestation, that that blessed
and apostolic presbyter, had he heard any such thing,
would certainly have exclaimed ; and, with his ears
stopped, would have said, as his manner was. Good
God ! fo what times hast thou reserved me, that J
* Irensei lib. 3 ; contra Iltereses, cap. 3.
312 THE SYSTEM
should endure these things ! and would have fled
from the place itself, in which, sitting or standing, he
should have heard discourses of this sort."*
Such was the spirit of the primitive church, — of
apostles and martyrs. But we are fallen on other
times, — on times when it has become an unpardon-
able offence to frown at heresy, much more to separate
from those who preach " another gospel." They who
have no wish to give offence or pain, but dare not,
for their lives, place themselves and their dear chil-
dren under the sound of " another gospel," /or a single
day^ must be hunted out of the world because they do
not grow to seats which resound with nothing else.
They hear a voice from heaven, " Come out from
among them and be ye separate, — and touch not the
unclean thing;" and they fear to disobey. Let this be
their justification with all who have not renounced
the Christian name. Indeed, this separation had be-
come indispensable. "Were all the people to go on,
together, a few years longer, the whole mass wovild
be carried down the stream, and all the rising gene-
ration inevitably plunged into the gulf beneath.
This alliance between light and darkness is just as
the enemy of God and man would have it. It is the
master-piece of his policy, to root out the last remains
of the piety and faith of our fathers.
Before I conclude, I must bespeak your most sol-
emn attention to a few reflections. I pray you to listen
for a moment with no ordinary concern. I have some-
* Ircnaei opera, p. 339, 340. Taris cd. 1710.
APPLIED. 313
thing to lay before you which is of more vital impor-
tance to you than any other considerations on earth.
If these four doctrines are eternal truths, what is to
become of the gi-eater part of my hearers ? Are half
of you, upon these principles, prepared for judgment?
If these doctrines are true, every one of you must be
born ag-ain, or lie down in everlasting sorrows. Nei-
ther your morality nor your indifference will screen
you. Have you been horn again ? You are going on,
to eternity, as fast as time can waft you. The inter-
position of a world could not retard your progress.
Presently you will tremble on a dying bed. Are you
prepared for judg^nent ? Those very eyes will see a
falling universe ! Those very feet will stand before
the bar of God ! I see the heavens opening, the Son
of man descending, the dead arising, the world burn-
ing, and my dear hearers before the bar! Where,
now, is that thin morality that covered an infidel heart ?
The omniscient eye has dissolved it by a look! I
stretch forward my thoughts, through the revolutions
of a thousand ages, and find my hearers still fixed in
heaven or hell ! I wander through other periods, as
numerous as the moments in the first, and still I find
you fixed in heaven or hell ! Is such an eternity be-
fore you, and are you asleep ? Are you not bringing
all your powers into one effort " to make your calJing
and election sure ? " Can you slumber with such
an eternity before you ? Dreaming of the efficacy of
your modes and forms ! Dream no more : you rtiust
undergo a radical change of heart. " Verily, verily, I
27
314 THE SYSTEM
say unto [you], except a man be born again, he can-
not see the kingdom of God." How could such hearts
as some of you possess be happy in heaven if admit-
ted to the place? hearts that do not love prayer, that
do not love the Bible, that do not love Sabbaths, nor
the society of God's people. "Will cleansing the out-
side prepare such hearts to relish an eternal illustra-
tion of Bible truths ? to relish a confinement to religious
company, and the devotions of an everlasting Sab-
bath ? As well might the languid invalid, who loathes
his food, think to prepare himself for a feast by
changing his coat.
If these four doctrines are everlasting truths, then
every one of you who has not been born again is, at
this moment, an enemy of God, and lying under the
sentence of eternal death ; bending under the curse of
the Almighty when you go out and when you come
in, when you rise up and when you lie down. And
can you sport and be merry, as though all was well?
Is this the time for gaiety and mirth ? Is it not the
time to mourn and weep and break your hearts ?
But, alas ! you will not weep. You have utterly
ruined the temper of your minds, and are so impla-
cable in your opposition to God, that nothing but his
invincible power can break your hearts. This com-
pletes your ruin, and casts you, wholly dependent,
on his sovereign will. On that will, which all crea-
tion cannot change, your salvation absolutely depends.
I press this point because you must feel your ruin
and dependence, or be forever undone. O that we
APPLIED. 315
could see you prostrate at the feet of him whom you
have made your enemy by wicked works, deeply con-
vinced of the justice of yom' (condemnation, and that
no other will or arm can save you. There, while
crushed under infinite mountains of guilt, and sink-
ing into eternal despair, you will see that the only
way left you is, to cast yourself on the resources of
the adorable Trinity ; you will see that your last re-
sort is sovereign grace ; and, while trembling and con-
founded before the uncovered majesty and purity of
God, you will see how much you needed a Saviour
ahsolutley divine^ — that the sacrifice of a creature
could not have answered for a wretch like you ! —
In that spot I heard a voice : — " Come unto me,
poor, trembling, dying sinner, and I will give you rest.
My name is Jesus, because I came to save my peo-
ple from their sins." Trembling, dying sinner, did
you not hear him ? Why, then, not arise and flee
into his arms ? "Why lie there and die ? He means
yov^ — no child of Adam more than you. Why do
you linger? Why do you tremble ? The arms that
are extended are the same that were stretched on the
tree. Go, and the Lord God of Israel give you the
desirefe of your heart.
Thus the system which has been supported in these
lectures, brings us, at last, to Calvary, and points to
the cross of Christ. It is a circle the centre of which
is Christ crucified. Thus may all my preaching
point to him alone, and honor none but him. There
would I leave all my glory, thither direct all my praise.
316 THE SYSTEM APPLIED.
Let heaven and earth gather round this beloved name.
Of all creation let this be the song : " Worthy is the
Lamb that was slain." To him be the best honors
which this redeemed world can rear : " to him that
loved us and washed us from our sins in his oiunbloodf^
^^who is over all God blessed forever. Amen."
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