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[H^E\/c  (S  OLIB  E  [R^TT    TEMlf^EWTT, 


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SEEMONS  AND  ESSAYS 


BT  THX 


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


Vn  0  o 


AND    THEIR    CONTEMPORARIES, 


COMPILED   FOR   THE    BOARD. -^ 


^1^9 


PHIL-ADELPHIA: 
PRESBYTERIAN  BOARJ)  OF  PUBLICATION, 

NO.  265  CHESTNUT  STB££T. 


Lt^ssl 


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

A.  W.  MITCHELL,  M.  D, 

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


CONTENTS. 


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

nent,   ........         9 

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

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

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

Same, 69 

v. — Treatise  on  the  Doctrine  of  Predestination. 

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

John  Blair, 189 

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

Same,  ...  ...     207 

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

Jr., 229 

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

Tennent,      .......     256 

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

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

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

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

(ui) 


ADVERTISEMENT. 


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

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

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

never  published  anything." 

S.  D.  A. 

Freehold,  N.  J. 

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


GILBERT    TENNENT. 


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

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

(7) 


8  GILBERT      TENNENT. 

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

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

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

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

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


SERMON  I. 

THE  JUSTICE  OF  GOD. 

BT   THE  REV.    GILBERT  TENNENT. 


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

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

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

(9) 


10  THE    JUSTICE     OF    GOD. 

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

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

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

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


THE     JUSTICE     OF     GOD.  11 

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

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

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

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

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

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

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


12  THE     JUSTICE     OF     GOD. 

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

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

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


THEJUSTICEOFGOD.  13 

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


14  THEJUSTICEOFGOD. 

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

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

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


TIIEJUSTICEOFaOD.  15 

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


16  THEJUSTICEOFGOD. 

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


THEJUSTICEOFGOD.  IT 

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

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


18  TIIEJUSTICEOFGOD. 

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

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

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


TIIEJUSTICEOFGOD.  19 

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

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


20  THE     JUSTICE     OF     GOD. 

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

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

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


THEJUSTICEOFGOD.  21 

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

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


22  THE    JUSTICE     OF     GOD. 

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

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


THEJUSTICEOFGOD.  23 

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

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

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

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


24  THEJUSTICEOFGOD. 

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

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

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

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

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


THE    JUSTICE     OFGOD.  25 

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


26  THE     JUSTICE     OF     GOD. 

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

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

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

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


THE     JUSTICE     OF     GOD.  27 

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

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


28  THE    JUSTICE     OF     GOD. 

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


THEJUSTICEOFGOD.  29 

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

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


30  THEJUSTICEOFGOD. 

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


THEJUSTICEOFGOD.  31 

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

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


82  THEJUSTICEOFGOD. 

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


THEJUSTICEOFGOD.  33 

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


SERMON  II. 


THE  DIVINE  MERCY. 


BY    THE  REV.    GILBERT  TENNENT. 


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

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

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

(34) 


THE     DIVINE     MERCY.  35 

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


oQ  THE    DIVINE    MERCY. 

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

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

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

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

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

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

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


THEDIVINE    MERCY.  37 

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

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

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

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

And 

4 


88  THEDIVINE    MERCY. 

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

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

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

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


THEDIVINEMERCT.  39 

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

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

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

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

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

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


40  THEDIVINEMERCY. 

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

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

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

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

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

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

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


THEDIVINEMERCY.  '41 

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


42  THEDIVINEMERCT. 

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


THEDIVINE     MERCY.  4i 

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


44  TIIEDIVINEMERCY. 

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

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

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


'  THEDIVINE    MERCY.  45 

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


46  THEDIVINEMERCY.  * 

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

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

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

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

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

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

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

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


THEDIVINEMERCT.  47 

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

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

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

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

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


48  THEDIVINEMERCT. 

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


SERMON    III. 


THE  GRACE  OF  GOD. 


BY   THE  REV.    GILBERT  TENNENT. 


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

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

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

I.  To  explain  its  nature.  , 

II.  Show  its  kinds. 

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

5  (49) 


50  THEGRACEOFGOD. 

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

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

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


THEGRACEOFQOD.  51 

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

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

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


52  THEGRACEOFGOD. 

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

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

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

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

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


THEGRACEOFGOD.  53 

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

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

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


54  THEGRACEOFGOD. 

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

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

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


TIIEGRACEOFGOD.  65 

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

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

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

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

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

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


56  THEGRACEOFGOD. 

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

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

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

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


TfiEGRACEOFGOD.  57 

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

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

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

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


58  THEGRACEOFGOD. 

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

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


THEGRACEOPGOD.  59 

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

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

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


60  TIIEGRACEOFGOD. 

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

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

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


THEGRACEOFGOD.  Gl 

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

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


62  THEGRACEOFGOD. 

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

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


THEGRACEOFGOD.  63 

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

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

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

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


64  TIIEGRACEOFGOD. 

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

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

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

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


TIIEGRACEOFGOD.  65 

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

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


66  THEGRACEOFGOD. 

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

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

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


THEGRACEOFGOD.  67 

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

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

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

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


68  THEGRACEOFGOD. 

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

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

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

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


SERMON    IV. 


THE  WISDOM  OF  GOD  IN  REDEMPTION. 


BY   THE  REV.    GILBERT  TENNENT. 


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

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

(69) 


70  THEWISDOMOFGOD 

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

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

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


INREDEMPTION.  71 

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

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


72  T  II  E    W  I  S  D  0  M    0  F    «  0  D 

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

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


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

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

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

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


74  THEWISDOMOFGOD 

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

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


INREDEMPTION.  75 

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

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

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


76  THEWISDOMOFGOD 

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

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

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


INREDEMPTION.  77 

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

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


78  TIIEWISDOMOFGOD 

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

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

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


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

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

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


80  TUEWISDOMOFGOD 

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

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

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


I 


INREDEMPTION.  81 

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

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

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


82  THEWISDOMOFGOD 

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

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

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


INREDEMPTION.  83 

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

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


84  THEWISDOMOFGOD 

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

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

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


INREDEMPTION.  85 

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

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

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


TXX    VIS^SM    tUT    €«9 


ifc  aoit'  siftihBi^  iv  Ik  < 


QBB  4M1J  LIU-       SBEHRE'S'  SDEIO 


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

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


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

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


IN      REDEMPTION.  89 

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

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


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

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

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

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


INREDEMPTION.  91 

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

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


92  THEWISDOMOFGOD 

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

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

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


INREDEMPTION.  93 

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

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


94  THEWISDOMOFGOD 

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

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

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


INREDEMPTION.  95 

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

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


96  THEWISDOMOFGOD 

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

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

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


SAMUEL    BLAIR. 


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

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

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

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


98  SAMUEL    BLAIR. 

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

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

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


TKEATISE 

ON  THE  DOCTRINE  OF  PREDESTINATION. 

BY   THE    REV.    SAMUEL    BLAIK. 


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

O 

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

(99) 


100  TREATISE    ON    THE 

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

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

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


DOCTRINE  OF  PREDESTINATION.    101 

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

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

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

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


102  TREATISE     ON    THE 

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

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


DOCTRINE  OF  PREDESTINATION.    103 

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


104  TREATISE    ON    THE 

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


DOCTRINE    OF    PREDESTINATION.         105 

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


106  TREATISE    ON    THE 

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

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


DOCTRINE    OF    PREDESTINATION.         107 

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


108  TREATISE    ON    THE 

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

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


DOCTRINE    OF    PREDESTINATION.         109 

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


110  TREATISE    ON    THE 

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

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


DOCTRINE    OF    PREDESTINATION.         Ill 

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


112  TREATISE    ON    THE 

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

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


DOCTRINE    OF    PREDESTINATION.         113 

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


114  TREATISE    ON    THE 

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


DOCTRINE  OF  PREDESTINATION.    115 

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


116  TREATISE    ON    THE 

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


DOCTKINE  OF  PREDESTINATION.    117 

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

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


118  TREATISE    ON    THE 

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

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


DOCTRINE    OF    PREDESTINATION.         119 

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

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


120  TREATISE    ON    THE 

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

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


DOCTRINE    OF    PREDESTINATION.         121 

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

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


122  TREATISE    ON    THE 

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

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


DOCTRINE    OF    PREDESTINATION.         123 

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

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

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


124  TREATISE    ON    THE 

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


DOCTRINE    OF    PREDESTINATION.         125 

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

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

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

11* 


126  TREATISE    ON    THE 

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

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


DOCTRINE    OF    PREDESTINATION.         127 

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

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

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


128  TREATISE    ON    THE 

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

Another  very  clear,  and  most  express  passage  to  our 


DOCTRINE    OF    PREDESTINATION.         129 

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


130  TREATISE    ON    THE 

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


DOCTRINE    OF    PREDESTINATION.         131 

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

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


132  TREATISE    ON    THE 

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

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


DOCTRINE    OF    PREDESTINATION.         133 

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

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


134  TREATISE    ON    THE 

number  of  the  election  to  be  of  his  posterity  in  Isaac's  line 
than-  in  the  line  of  Ishmael,  or  of  any  of  his  other  sons 
that  he  should  ever  have,  as  he  had  several  by  a  second 
marriage  ;  and,  therefore,  God  would  take  a  more  special 
care  of  Isaac's  oiFspring.  And,  indeed,  no  other  account 
can  be  given  of  his  distinguishing  concerns  about  them 
more  than  the  rest  of  Abraham's  posterity  ;  or  for  his 
affording  greater  advantages  to  one  nation  than  another  at 
this  day,  but  because  of  a  much  greater  number  of  his 
elect  ones  being  among  them,  because  he  knows  whom  he 
has  chosen.  And  then  the  apostle  comes  to  give  another 
instance  of  the  same  kind,  viz :  the  distinction  which  God 
made  between  the  two  branches  of  Isaac's  offspring  in  the 
tenth  and  following  verses,  "  And  not  only  this,  but  when 
Rebecca  also  had  conceived  by  one,  even  by  our  father 
Isaac ;  for  the  children  being  not  yet  born,  neither  having 
done  any  good  or  evil,  that  the  purpose  of  God  according 
to  election  might  stand,  not  of  works  but  of  him  that  calleth, 
it  was  said  unto  her,  the  elder  shall  serve  the  younger." 
Here  the  apostle  shows,  that  though  God  had  said,  that 
the  seed  of  Abraham,  which  he  chiefly  intended  in  the 
promise  of  being  their  God,  was  to  be  in  Isaac's  line,  yet 
he  intended  one  part  of  Isaac's  seed  more  than  the  other ; 
which  he  intimated  to  Rebecca  before  her  twin-children 
were  born,  when  he  said,  "  The  elder  shall  serve  the 
younger."  And  thus  he  observes,  there  was  a  distinguish- 
ing purpose  and  decree  of  God  concerning  them,  (before 
they  had  done  any  good  or  evil,)  according  to  election ; 
which  purpose  of  election  is  not  of  works,  "  but  of  him  that 


DOCTRINE  OF  PREDESTINATION.    135 

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


136  TREATISE    ON    THE 

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


DOCTRINE    OF    PREDESTINATION.        137 

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

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


138  TREATISE    ON    THE 

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

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


DOCTRINE  OF  PREDESTINATION.    139 

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

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


140  TREATISE    ON    THE 

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


DOCTRINE    OF    PKEDESTINATION.         141 

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

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


142  TREATISE    ON    THE 

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

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


DOCTRINE  OF  PREDESTINATION.    143 

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


144  TREATISE    ON    THE 

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

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


DOCTRINE    OF     PREDESTINATION.         145 

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

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

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


146  TREATISE    ON    THE 

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


DOCTRINE    OF    PREDESTINATION.         147 

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

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

Another  proof,  that  those  whom  God  has  not  absolutely 


148  TREATISE    ON    THE 

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

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


DOCTRINE    OF    PREDESTINATION.         149 

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

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

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


150  TREATISE    ON    TUB 

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


DOCTRINE    OF    PREDESTINATION.         151 

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

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


152  TREATISE    ON    THE 

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

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


DOCTRINE    OF    PREDESTINATION.         153 

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

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

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


154  TREATISE    ON     THE 

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


DOCTRINE  OF  PREDESTINATION.    155 

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

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

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


156  TREATISE    ON    THE 

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


DOCTRINE  OF  PREDESTINATION.    157 

tures,  that  were  no  way  well  affected  toward  him,  but 
awfully  disaffected?  Nay,  farther,  it  will  follow,  that  it 
might  have  so  happened  as  that  he  would  have  entirely 
lost  his  end  altogether;  for  all  so  seriously  as  he  intended 
it,  and  was  set  upon  it,  yet  it  seems  he  did  not  make  it 
certain ;  no,  not  as  to  the  salvation  of  any  one  soul,  but 
left  it  altogether  to  themselves.  One  would  think  by  this, 
that  he  was  not  very  intent  upon  it,  for  all  the  great  pre- 
tences of  some,  by  this  doctrine,  to  magnify  his  love  and 
good-will  to  men.  And  it  may  be  considered  which  doc- 
trine magnifies  the  love  of  God  most — that  which  renders 
the  salvation  of  a  considerable  number  infallibly  certain, 
or  that  which  leaves  it  altogether  uncertain  as  to  any, 
leaving  it  entirely  to  the  good  pleasure  of  their  depraved 
wills  ?  I  believe  it  will  be  found  that  more  will  be  saved 
in  that  way,  than  would  have  been  in  this ;  for,  I  think, 
upon  this  score,  none  at  all  would  be  saved.  However,  it 
is  plain  that  great  multitudes  do  finally  oppose  and  contra- 
dict this  supposed  intention  of  God ;  and  what  hinders  but 
all  the  rest  might  do  so  too,  according  to  the  universal 
scheme ;  and  not  so  much  as  one  be  saved  after  all  ?  for 
all  are  alike  opposite  to  the  way  of  salvation  by  nature. 
But  you  will  say,  perhaps,  there  was  no  danger  of  such  a 
disappointment  and  frustration  of  God's  end  as  this,  for 
he  foreknew  who  would  comply  with  the  gospel,  and  be  saved, 
and  so  knew  that  he  would  not  altogether  fail  of  his  design. 
But  this  is  so  far  from  clearing  the  doctrine,  that  it  intro- 
duces a  new  absurdity  ;  for  how  can  it  be  conceived  that  God 
could  really  intend  and  design  the  death  of  Christ,  and  the 
14 


158  TREATISE    ON    THE 

benefit  of  it,  for  those  who  he  infallibly  knew  would  never 
be  partakers  of  it  ?  Is  it  not  an  absurdity,  may  not  I  say 
impossibility,  in  the  very  nature  of  the  thing?  To  what 
purpose  was  the  death  of  Christ  designed  for  them,  or  for 
what  advantage  ?  Not  to  save  them,  for  that  the  Lord 
knew  would  never  be.  And  every  designing  of  an  end 
includes  in  it  some  degree  of  expectation,  which  could  not 
be  in  this  case.  Was  it  to  purchase  sufficient  grace  for 
them,  that  so  they  might  be  saved  if  they  would  ?  Well, 
but  the  Lord  knew  that  they  would  not  make  the  saving 
use  of  it ;  and  why  then  was  it  intentionally  purchased  for 
them  ?  Sure,  you  will  not  say  it  was  to  make  their  guilt 
and  punishment  the  greater.  Let  the  admirers  of  univer- 
sal redemption  consider  a  little,  how  they  will  digest  and 
solve  these  things.     But  to  proceed, 

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


DOCTRINE    OF    PREDESTINATION.         159 

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

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


160  TREATISE    ON    THE 

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


DOCTRINE    OF    PREDESTINATION.         161 

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

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

pleasure  to  him,  that  the  wicked  turn  from  his  way,  and 
14* 


162  TREATISE    ON    THE 

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

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


DOCTRINE  OF  PREDESTINATION.    163 

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


164  TREATISE    ON    THE 

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

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


DOCTRINE    OF    PREDESTINATION.         165 

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


166  TREATISE    ON    THE 

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

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


DOCTRINE  OF  PREDESTINATION.    167 

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

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

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


168  TREATISE    ON    THE 

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


DOCTRINE  OF  PREDESTINATION.    169 

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

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

heart  and  outward  practice,  will  be  the  rule  according  to 
15 


170  TREATISE    ON    THE 

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


DOCTRINE    OF    PREDESTINATION.         171 

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

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


172  TREATISE    ON    THE 

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

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


DOCTRINE    OF    PREDESTINATION.         173 

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

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

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


174  TREATISE     ON    THE 

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


DOCTRINE    OF    PREDESTINATION.         175 

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

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


176  TREATISE    ON    THE 

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

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

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


DOCTRINE    OF    PREDESTINATION.         177 

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

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

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


178  TREATISE    ON    THE 

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


DOCTRINE  OF  PREDE.STI  NATION.    179 

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

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

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


180  TREATISE    ON    THE 

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


DOCTRINE  OF  PREDESTINATION.    181 

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

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

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


182  TREATISE    ON    THE 

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

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


DOCTRINE  OF  PREDESTINATION.    183 

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

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


184  TREATISE    ON    THE 

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

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


DOCTRINE    OF    PREDESTINATION.        185 

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

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


186  DOCTRINE    OF    PREDESTINATION. 

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


JOHN    BLAIR, 


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

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

(187) 


188  JOHN      BLAIR. 

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

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

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


OBSERVATIONS  ON  REGENERATION. 


BY   THE    EEV.    JOHN    BLAIK. 


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

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

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

(189) 


190    OBSERVATIONS    ON    REGENERATION. 

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

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

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


OBSERVATIONS    ON    REGENERATION.     191 

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

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

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


192    OBSERVATIONS    ON    REGENERATION. 

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

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


OBSERVATIONS    ON    REGENERATION.     193 

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

in  regeneration  is  not  something  antecedent  to  every  act 
17 


194    OBSERVATIONS    ON    REGENERATION". 

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

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

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

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


OBSEKVATIONS    ON    REGENERATION.     195 

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


196    OBSERVATIONS    ON     REGENERATION. 

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

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


OBSERVATIONS     ON    REGENERATION.     197 

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

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


198    OBSERVATIONS    ON    REGENERATION. 

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


OBSERVATIONS    ON    REGENERATION.    199 

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

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


200    OBSERVATIONS    ON    REGENERATION. 

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

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


OBSERVATIONS    ON    REGENERATION.     201 

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


202    OBSERVATIONS    ON    REGENERATION. 

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

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

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


OBSEKVATIONS    ON    REGE'NERATION.     203 

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

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


204    OBSERVATIONS    ON    REGENERATION. 

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

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

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


OBSERVATIONS    ON     REGENERATION.    205 

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

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

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


206    OBSERVATIONS    ON    REGENERATION. 

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


AN    ESSAY 


ON  THE  MEANS   OF   GRACE. 


BY   THE    KEV.    JOHN     BLAIR. 


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

(207) 


208  AN    ESSAY    ON 

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

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


THE    MEANS    OF    GRACE.  209 

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


210  AN     ESSAY     ON 

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

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


THE    MEANS    OF    GRACE.  211 

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

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


212  AN    ESSAY    ON 

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

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

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


THE     MEANS     OF     GRACE.  213 

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


214  ANESSAYON 

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


THE     MEANS     OF     GRACE.  215 

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

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


216  AN    ESSAY    ON 

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


THE    MEANS    OF    ORACE.  217 

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

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

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

19 


218  AN    ESSAY    ON 

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


THE    MEANS    OF    GRACE.  219 

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

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

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


220  AN    ESSAY    ON 

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


THE    MEANS    OF    GRACE.  221 

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

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

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


222  AN    ESSAY    ON 

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

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


THE     MEANS     OP     GRACE.  223 

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

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


224  AN    ESSAY    ON 

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


THE     MEANS     OF    GRACE.  225 

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


226       ON  THE  MEANS  OF  GRACE. 

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


WILLIAM    TENNENT,   Jr. 


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

(227) 


228  WILLIAM   TENNENT,    JR. 

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

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

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


GOD'S    SOVEREIGNTY, 


NO    OBJECTION   TO    THE    SINNER'S    STRIVING. 


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


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

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

20  (  229  ) 


230  god's  sovereignty. 

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

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


god's  sovereignty.  231 

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

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

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


232  god's    sovereignty. 

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

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

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

What    difference — what    immense   difference   is   there 


god's  sovereignty.  233 

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

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

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

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

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

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

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

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


234  god's   sovereignty. 

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

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


god's   sovereignty.  235 

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

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

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


236  god's  sovereignty. 

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

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


god's  sovereignty.  237 

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

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


238  god's   sovereignty. 

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

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

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


GOD'8   sovereigxty.  289 

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

O 

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

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


240  god's  sovereignty. 

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

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

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


god's  sovereignty.  241 

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

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


242  god's  sovereignty. 

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

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

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

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


god's  sovereignty.  243 

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

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

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

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


244  god's    sovekeignty. 

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

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

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

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

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


god's  sovereignty,  245 

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

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


246  god's  sovereignty. 

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

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

II.  A  few  objections  remain  to  be  answered. 

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


god's  sovereignty.  247 

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

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

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

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


248  god's  sovereignty. 

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

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

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

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


god's  sovereignty.  249 

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

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

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


250  god's   sovereignty. 

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

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

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

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


god's   sovereiqxty.  251 

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


252  god's  sovereignty. 

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

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

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

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


god's  sovereignty.  253 

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

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

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


22 


JOHN    TENNENT. 


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

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

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


JOHN    TENNENT.  255 

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

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

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


REGENERATION  OPENED. 


A  SERMON  BY  THE  KEV.  JOHN  TENNENT. 


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

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

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


REGENERATION     OPENED.  257 

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

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

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

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

22* 


258  REGENERATION    OPENED. 

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

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

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

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


REGENERATION    OPENED.  259 

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

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

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

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

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

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


260  REGENERATION    OPENED. 

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

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

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


REGENERATION    OPENED.  261 

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

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


262  REGENERATION    OPENED. 

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

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

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

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

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

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

1.  To  prove  the  truth  of  it. 

2.  Explain  the  nature  of  it. 

3.  To  improve  it.     And 

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


REGENERATION    OPENED.  263 

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

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

1.  In  a  privation  of  good. 

2.  In  an  antipathy  to  God. 

3.  In  a  propensity  to  evil. 

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

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


264 


REGENERATION    OPENED. 


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

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

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

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


REGENERATION    OPENED.  265 

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

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

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


266  REGENERATION    OPENED. 

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

I.  Show  negatively  what  regeneration  is  not. 

II.  Positively  show  what  it  is 

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

IV.  Improve  it. 

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

1.  It  is  not  what  Nicodemus  grossly  conceived,  a  re-entry 
into  the  womb  of  our  mother.  It  is  surprising  that  a  man 
of  so  polite  literature  as  we  have  reason  to  believe  Nico- 
demus  was :  a  master,  a  teacher  in  Israel ;  acquainted  with 
the  law  and  word  of  God,  where  doubtless  he  had  read 
frequently  such  passages  as  those,  (Ezek.  xxxvi.  26,) 
should  have  such  gross  conceptions  of  this  work  of  God ; 
but  hereby  are  these  sayings  of  God  verified,  (1  Cor.  i.  21, 
&  ii.  14,)  "  For  in  the  wisdom  of  God  the  world  by  wisdom 
knew  not  God ;  but  the  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God,  for  they  are  foolishness  unto 
him ;  neither  can  he  know  them,  because  they  are  spirit- 
ually discerned."  Such  is  the  inherent  hereditary  contagion 
of  our  apostatized  nature,  that  were  we  born  a  thousand 
times  in  a  natural  way,  it  would  not  remedy  that  malady. 
This  the  blessed  and  holy  Jesus  plainly  and  clearly  con- 
firms in  the  sixth  verse  of  our  context.  That  which  is  born 
of  the  flesh,  is  flesh,  i.  e.,  it  is  corrupted  and  contaminated. 

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


REGENERATION    OPENED.  267 

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

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

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


268  REGENERATION    OPENED. 

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

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

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


REGENERATION     OPENED.  269 

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

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


270  REGENERATION    OPENED. 

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

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


REGENERATION    OPENED.  271 

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

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


272  REGENERATION    OPENED. 

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


REGENERATION    OPENED.  273 

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

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

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


274  REGENERATION    OPENED. 

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

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


REGENERATION    OPENED.  275 

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

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

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

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


276  REGENERATION    OPENED. 

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

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


REGENERATION    OPENED.  277 

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

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

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

5.  His  purposes  are  changed,  he  has  vastly  different 

24 


278  REGENERATION    OPENED. 

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

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

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


REGENERATION    OPENED.  279 

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

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


280  REGENERATION    OPENED. 

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


REGENERATION     OPENED.  281 

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


282  REGENERATION    OPENED. 

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


REGENERATION    OPENED.  283 

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


284  REGENERATION    OPENED. 

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

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

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


REGENERATION    OPENED.  285 

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

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


286  REGENERATION    OPENED. 

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

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

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

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

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


REGENERATION    OPENED.  287 

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


288  REGENERATION    OPENED. 

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

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


REGENERATION    OPENED.  289 

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

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


290  REGENERATION    OPENED. 

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

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

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

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

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

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


REGENERATION    OPENED.  291 

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

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

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

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

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


202  REGENERATION    OPENED. 

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

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

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


REGENERATION    OPENED.  293 

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

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

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

25* 


294  REGENERATION    OPENED. 

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

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


REGENERATION    OPENED.  295 

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

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

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

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

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


296  REGENERATION    OPENED. 

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

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

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


REGENERATION    OPENED.  297 

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

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

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

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

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

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


298  REGENERATION    OPENED. 

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

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

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

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

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

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

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

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

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

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

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


REGENERATION     OPENED.  299 

4.  That  tenderness  of  conscience  ? 

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

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

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

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

But  I  proceed  to 

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

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

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


300  REGENERATION    OPENED. 

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

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

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

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

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


REGENERATION    OPENED.  301 

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

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

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

26 


802  REGENERATION    OPENED. 

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

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

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


REGENERATION    OPENED.  303 

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

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

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

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

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

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

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

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


804  REGENERATION    OPENED. 

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

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

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

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

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

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

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


REGENERATION    OPENED.  305 

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


26 


ROBERT   SMITH,  D.  D. 


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

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


BOBERT    SMITH,     D.    D.  307 

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

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

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

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


308  ROBERT    SMITH,   D.  D. 

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


THE  PRINCIPLE  OF  SIN  AND  HOLINESS. 


BT   THE   EEV.    EGBERT    SMITH,    D.  D. 


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

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

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

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

(309) 


310  THE    PRINCIPLE    OF 

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

Secondly,  we  may  take  notice  of  what  is  sometimes  the 
sad  event  with  respect  to  the  better  side,  which  is  overcome 
80  far,  that  the  believer  is  brought  "  into  captivity  to  the 
law  of  sin."  The  law  of  sin  is  the  same  as  the  law  of  the 
members,  mentioned  in  the  former  clause.  To  be  brought 
into  captivity  to  it,  is  to  be  brought  under  its  power.  Now, 
doleful  as  this  event  is,  there  is  something  in  it,  which 
pleads  the  spiritual  soldier's  loyalty  to  his  Sovereign ;  he 
does  not  capitulate,  or  come  to  terms  of  agreement  with 
sin ;  but  is  overcome,  and  taken  as  a  reluctant  and  mourn- 

terms  of  his  hatred  to  sin,  and  delight  in  the  law  of  God ;  characters 
■which  can  never  be  predicated  of  the  unregenerate,  whose  hearts  are 
unyielding  enmity  against  God. 

*  We  have  here,  as  is  usual  in  scripture,  an  assemblage  of  metaphors, 
viz:  war,  and  law,  to  illustrate  the  same  subject.  For  such  is  the  sub- 
limity of  divine  truths,  and  the  imperfection  of  the  things  of  nature, 
that  no  allusion  drawn  from  them,  can  fully  illustrate  any  one  point ; 
therefore  a  number  of  these  are  frequently  used,  that  one  may  help  to 
Bupply  the  deficiency  of  the  other. 


SIN    AND    HOLINESS.  311 

fill  captive.  The  engagement  often  appears  dubious,  now  on 
one  side,  now  another,  seeming  to  overcome,  as  Israel  and 
Amalek  of  old.  When  Moses  let  down  his  hands,  Ama- 
lek  prevailed :  Israel  prevailed  when  he  held  them  up. 
So  sin  prevails,  when  Christ  withholds  the  aids  of  his  Spirit ; 
when  he  grants  them,  grace  prevails.  Yet,  in  general, 
grace  has  the  ascendency,  and  shall  finally  obtain  a  glorious 
victory. 

A  mistake  about  this  warfare  proves  fixtal  to  many  car- 
nal professors,  who  fondly  imagine  that  they  are  pious, 
mistaking  the  reproaches  of  a  natural  conscience  for  the 
spiritual  conflict :  a  conflict,  of  which  they  never  had  any 
experience,  and,  infatuated  with  this  delusion,  they  rest 
secure  in  a  graceless  state.  On  the  other  hand,  their  fears 
that  all  their  debates  with  sin  are  only  some  stings  of  con- 
science, and,  consequently,  that  they  are  yet  children  of 
wrath,  frequently  obstruct  both  the  duty  and  comfort  of 
the  saints.  Therefore,  that  I  may  afford  conviction  to  the 
one,  and  relief  to  the  other,  I  shall  attempt  in  the  follow- 
ing pages  to  explain : 

I.  The  nature  of  grace,  and  show  the  reasons  why  it  is 
called  a  law  of  the  mind. 

II.  The  nature  of  indwelling  sin,  and  the  reasons  why 
it  is  called  the  law  of  the  members. 

III.  The  nature  of  the  conflict  between  these  opposite 
principles,  and  give  some  marks  by  which  it  may  be  dis- 
tinguished from  the  uneasiness  arising  in  the  breasts  of 
unbelievers. 

I.  I  am  to  explain  the  nature  of  grace,  and  show  the 
reasons  why  it  is  called  a  law  of  the  mind. 


312  THE    PRINCIPLE    OF 

Now,  grace  is  a  principle  of  spiritual  life  infused  into 
the  soul  by  the  Holy  Ghost.  This  divine  principle  receives 
various  denominations  in  the  word  of  God,  as  "being  born 
again,"  "regeneration,"  "a  new  heart,"  "anew  creature," 
"God's  workmanship  created  anew:"  all  which  phrases, 
with  many  others,  plainly  evince,  that  grace  is  a  new,  a 
spiritual,  a  holy  nature;  nay,  it  is  called  a  "divine  nature," 
(2  Pet.  i.  4,)  because  it  is  the  impress  of  God's  moral  glo- 
ries upon  the  soul.  I  shall  not  enter  into  the  dispute, 
whether  this  principle  precisely  consists  in  divine  light  let 
into  the  mind,  or  in  a  holy  ajBfection.  I  think  it  is  most 
safe  and  proper  to  describe  it  as  consisting  of  both.  For 
grace  is  a  restoration  of  what  we  lost  by  the  fall,  viz :  of 
the  divine  image,  consisting  in  knowledge,  righteousness, 
and  holiness.  Eph.  iv.  24.  Col.  iii.  10.  Righteousness 
is  seated  in  the  will,  holiness  in  the  affections.  The  affec- 
tions are  sundry  vigorous  operations  of  the  will,  attended 
with  sensible  commotions  of  the  animal  spirits.  It  follows, 
then,  that  holiness  in  the  affections  is  the  vigorous  operation 
of  righteousness  in  the  will.  But  the  will  has  a  respect  to 
objects  as  eligible,  and  the  ground  of  its  choice  is  the  appre- 
hended goodness  of  its  objects,  by  which  an  aflfection  for 
them  is  excited.  Love  to  their  objects  is,  for  the  same 
reason,  necessarily  supposed  in  the  affections.  This  is 
evident  in  all  the  religious  affections.  Sorrow  for  sin  is 
affliction  of  the  mind  for  wrongs  done  to  a  beloved  object. 
The  soul's  expectation  of  a  future  good,  undoubtedly,  sup- 
poseth  her  love  to  the  object  of  her  hope.  Desire  is  the 
aspiration  of  love,  and  joy  in  its  triumph.     On  the  whole, 


SIN    AND    HOLINESS.  813 

it  appears,  that  an  affection  for  divine  objects  is  the  very 
essence  of  righteousness  and  holiness ;  and  that  this  affec- 
tion, and  knowledge,  the  other  part  of  the  divine  image, 
are  the  very  constituents  of  a  gracious  principle,  or  the  new 
nature.  On  this  account  grace  is  called,  "the  law  of  God 
written  upon  the  heart,"  (Jer.  xxxi.  33,)  a  phrase  of  equal 
import  with  the  law  of  the  mind,  and  plainly  implies  a 
sanctifying  knowledge  of  the  objects  exhibited  in  the  law, 
and  a  hearty  regard  for  them  impressed  upon  the  heart  by 
the  Spirit  of  God. 

1.  Then  a  leading  ingredient  of  true  grace  consists  in  a 
view  of  the  transcendent  beauty  of  divine  objects.  The 
principal  object  viewed  is  the  glory  of  God's  moral  perfec- 
tions displayed  in  the  salvation  of  lost  sinners.  This 
necessarily  supposeth  a  view  of  Christ's  willingness  and 
ability  to  save ;  for  it  is  in  his  face  alone,  that  we  can  ob- 
tain "the  light  of  the  knowledge  of  the  glory  of  God," 
(2  Cor.  iv.  6,)  a  view  of  the  extent,  the  spirituality,  and 
purity  of  God's  law,  which  is  a  transcript  of  his  glory,  and 
the  means  by  which  we  are  convinced  of  the  need  of 
Christ — a  view  of  the  fulness  and  amazing  glory  of  the 
new  covenant  plan  of  life,  in  its  nature,  privileges,  and 
precious  promises — and,  in  short,  it  supposeth  a  just  view 
of  the  various  foundation-doctrines  of  the  gospel,  particu- 
larly of  the  necessity  and  beauty  of  holiness  in  its  several 
branches.  Of  these  things,  true  believers  obtain  views 
different  in  their  nature  and  effects  from  the  views  of  any 
graceless  persons.  The  graceless,  as  rational  creatures, 
may  discern  the  meaning  of  words  and  propositions,  the 
27 


814  THE    PRINCIPLE    OF 

connection  of  sentences,  and  the  propriety  of  conclusions 
drawn  from  rational  premises.  But  there  is  a  spiritual 
and  holy  beauty  in  divine  objects  which,  being  morally 
blind  and  vitiated,  they  cannot  discern  nor  relish ;  there- 
fore, they  have  no  just  idea  of  the  objects  at  all.  Sin  has 
spread  a  veil  of  darkness  over  their  hearts,  exceeding  the 
midnight  shades,  and  adding  fresh  gloom  to  hell  itself. 
They  understand  gospel  doctrines  no  otherwise  than  a 
logician  understands  a  system  of  logic,  viz:  by  the  mere 
strength  of  natural  powers.  With  devils,  they  may  con- 
fess that  Jesus  is  the  Son  of  God;  they  may,  with  them, 
believe  there  is  one  God;  nay,  they  may  believe  and 
tremble,  without  the  least  true  discovery  of,  or  the  least 
affection  for,  his  holy,  transcendent  beauties.  Some  may 
brand  this  doctrine  with  the  odious  name  of  enthusiasm  ; 
but  I  shall  rest  safely  under  the  censure  while  divine  testi- 
mony assures  me,  "  that  the  natural  man  receive th  not  the 
things  of  the  Spirit  of  God :  for  they  are  foolishness  unto 
him ;  neither  can  he  know  them,  because  they  are  spiritu- 
ally discerned."  1  Cor.  ii.  14.  They  are  spiritually  dis- 
cerned, but  he  has  not  a  spiritual  eye  to  discern  them. 

Graceless  sinners  quite  mistake  the  nature  of  divine  ob- 
jects. At  one  time,  they  conceive  of  God  as  all  mercy ; 
at  another,  as  all  justice  ;  and  again,  will  not  conceive  of 
him  either  as  merciful  or  as  just ;  but  only  think  of  him,  as 
an  idle,  unconcerned  spectator  of  the  universe,  "  saying  in 
their  hearts.  The  Lord  will  not  do  good,  neither  will  he  do 
evil."  Zeph.  i.  12.  Before  I  proceed  farther,  I  beg 
your  patience,  while  I  suggest  an  argument  or  two  in  proof 


I 


SIN    AND    HOLINESS.  315 

of  this  point.  1st.  It  appears  from  their  dependence  upon 
themselves  for  salvation,  of  which  they  are  all  guiltj, 
whatever  may  be  their  profession  to  the  contrary,  or  to 
whatsoever  degree  of  knowledge  they  may  have  attained. 
But  what  false  ideas  must  this  suppose  of  the  rectitude  of 
Jehovah,  the  perfection  of  his  law,  and  the  awful  maligni- 
ty of  sin !  and  what  unbelief,  as  well  as  ignorance  of  the 
whole  gospel  scheme  of  life  through  Jesus  Christ !  2d. 
Seeing  the  nature  of  the  human  soul  is  such,  that  it  imme- 
diately makes  choice  of  that  which  appears  most  excellent, 
and  best  for  it  in  its  present  circumstances,  their  giving 
their  preference  to  sin  and  the  world,  is  a  plain  evidence 
that  they  do  not  understand  nor  relish  the  superior  glory 
of  divine  things.  How  splendid  soever  their  profession 
of  religion  may  be,  they  do  not  believe  what  they  profess, 
but  are  infidels  in  heart.  They  may,  indeed,  yield  their 
assent  to  this  truth,  that  religion  is  the  best  choice,  and 
may  resolve  to  be  religious  hereafter,  but  for  the  present 
they  see  more  beauty  in  creatures,  and  taste  more  sweet- 
ness in  creature  enjoyments,  than  in  holiness ;  nor  would 
they  ever  resolve  to  be  religious  in  any  future  period,  nor 
ever  desire  any  other  than  a  Mahometan  paradise,  did 
they  not  fear  the  wrath  of  God. 

Corrupt  affections  spread  a  veil  over  their  hearts,  and 
provoke  Jehovah,  in  just  resentment,  to  conceal  his  glory 
in  a  cloud  of  vengeance.  Therefore,  though  they  may 
sometimes  be  struck  with  awful  apprehensions  of  his  awful 
majesty,  yet  they  do  not  discover  the  amiable  glory  and 
beauty  of  his  perfections,  till  it  pleases  God  to  make  them 


316  TUE    PRINCIPLE    OF 

slilne  upon  their  hearts  in  the  face  of  Jesus  Christ,  by 
whose  atonement  the  human  offence  was  removed,  and  a 
way  opened,  in  which  he  could,  consistent  with  his  glory, 
grant  saving  manifestations  of  himself  to  a  lost  and  sinning 
world.  But  when  the  Holy  Ghost  rends  the  veil  from 
their  hearts,  he  discovers  to  them  the  transcendent  beauties 
of  Jehovah  with  such  irresistible  efficacy,  and  brightness 
of  spiritual  evidence,  as  transforms  them  into  the  same 
likeness ;  "  for  with  open  face  beholding  as  in  a  glass  the 
glory  of  the  Lord,  they  are  changed  into  the  same  image, 
from  glory  to  glory,  even  as  by  the  Spirit  of  the  Lord." 
2  Cor.  iii.  16 — 18.  By  that  very  influence  which  reveals 
the  glory  of  God  to  them,  the  Holy  Spirit  forms  in  their 
hearts  a  supreme  regard  for  his  glory,  which  brings  me  to 
observe, 

2.  That  a  principle  of  grace  necessarily  includes  a  supreme 
affection  for  God.  This  affection  is  the  very  essence  of 
holiness.  For  to  view  objects  in  their  own  nature,  and  to 
acquiesce  in,  and  esteem  them  in  proportion  to  their  worth, 
is,  doubtless,  most  fit  and  becoming.  Now  as  God  knows 
no  equal,  he  cannot  but  view  and  acquiesce  in  his  own 
glory  as  supreme ;  consequently,  he  cannot  but  have  an 
infinite  complacency,  in  a  supreme  affection  for  his  glory, 
and  an  infinite  displacency  in  the  least  disaffection  thereto, 
in  the  reasonable  creatures.  This  is  his  holiness,  or 
the  rectitude  of  his  nature,  and  is  the  foundation  and 
pattern  of  all  moral  excellency.  But  grace  being  the 
impression  of  God's  moral  image  upon  the  soul,  by  which 
it  bears  a  conformity  to  his  holiness,  there  is  necessarily 


SIN    AND    HOLINESS.  317 

contained  in  its  very  essence  a  transcendent  love  for  his 
glory. 

It  is  the  nature  of  sin  to  draw  our  affections  oflf  from 
God,  and  fix  them  upon  the  creatures ;  and  it  is  the  nature 
of  grace  to  place  them  again  upon  God ;  "  for  they  who 
are  after  the  flesh,  mind  the  things  of  the  flesh ;  but  they 
who  are  after  the  Spirit,  the  things  of  the  Spirit."  Rom. 
viii.  5.  The  saints  esteem  God  as  an  object  worthy  of  all 
their  aflfections,  and  earnestly  desire  the  enjoyment  of  him 
as  the  greatest  good.  They  see  a  transcendent  beauty  in 
all  his  glories,  and  love  him  for  them  all — for  his  justice 
and  holiness,  as  well  as  for  his  goodness.  And  because 
they  love  God,  they  love  his  image,  in  whomsoever  they 
behold  it,  and  every  mean  in  which  he  affords  them  true 
communion  with  himself.  The  saints  they  esteem  as  "  the 
excellent  of  the  earth,"  and  choose  them  as  companions 
in  their  way  to  heaven.  Psa.  xiv.  2.  They  delight  in  the 
law  of  God  as  the  transcript  of  his  glory ;  and  in  the  gos- 
pel, as  the  brightest  glass  by  which  his  beauties  are 
reflected.  In  one  word,  they  take  delight  in  the  most 
spiritual  sermons,  books,  and  conversation,  and  in  all  the 
ordinances  and  duties  of  religion,  because  these  are  the 
means  through  which  he  displays  his  glory,  and  affords 
them  the  sweetest  sensations  of  his  love. 

By  this  time,  you  may  easily  perceive,  that  the  grand 
constituents  of  the  new  man  are  faith  and  love  in  their 
simple  nature,  i.  e.,  existing  as  principles  of  grace  in  the 
soul.  In  believers'  views  of  divine  objects,  is  implied  such 
clear  objective  certainty,  as  obtains  the  firmest  assent  of 
27* 


818  THE    PRINCIPLE    OF 

their  minds  to  their  reality  and  importance.  This  is  faith 
in  the  understanding,  in  which  sense  faith  is  called,  "  the 
knowledge  of  God's  will  in  all  spiritual  wisdom  and  under- 
standing," (Col.  i.  2,)  "  and  the  full  assurance  of  the  under- 
standing." Col.  ii.  2.  And  in  this  sense  the  gospel  is  said 
to  have  come  to  the  Thessalonians  "  in  much  assurance."  * 
1  Thess.  i.  5.  Love  being  the  sum  of  the  divine  law 
written  upon  the  heart  of  our  first  parents,  was  an 
original  affection  of  nature.  This  heaven-born  beauty, 
which  was  lost  by  sin,  is  the  glorious  image  drawn  by  the 
Holy  Spirit,  when  he  writes  the  law  upon  our  hearts. 
Love  is  therefore  the  sum  of  religion.  It  was  the  reigning 
affection  in  innocence.  It  is  the  reigning  affection  in 
grace.  And  it  will  reign  triumphant  in  glory,  when  the 
other  graces  shall  for  ever  cease.  The  other  graces,  which 
only  become  necessary  by  our  apostasy,  and  not  from  our 
original  make,  are  evidences  of  love,  and  flow  from  it  as 
their  source. f   From  what  has  been  said,  we  see  with  what 

*  Faith,  in  this  view  of  it,  is  a  necessary  prerequisite  to  faith  as  seated 
in  the  wUl,  which  is  the  soul's  choice  of  the  object  as  good,  the  truth  of 
which  is  apprehended  by  the  understanding.  Or,  in  other  words,  the 
soul's  view  of  the  truth  and  excellency  of  an  object,  necessarily  precedes 
her  embracing  that  object  as  good.  But  it  is  her  choice  of  the  object, 
which  is  the  justifying  act  of  faith  ;  for  this  is  that  act,  by  which  we  ac- 
cept of,  and  are  united  to,  Christ.  Nor  is  saving  faith  distinguished  from 
the  faith  of  hypocrites,  only  by  the  soul's  embracing  Christ,  but  also  by 
her  assent  to  his  suitableness  to  save ;  for,  as  I  have  already  observed, 
graceless  persons  never  obtain  a  just  view  of  divine  objects  ;  therefore, 
they  never  make  choice  of  them. 

f  Love,  being  a  principle  of  grace,  is  a  necessary  ingredient  of  all  the 
graces,  (which  ai-e  specifically  distinguished  from  each  other,  by  their 


SIN    AND    HOLINESS.  319 

propriety  divines  have  called  faith  and  love  radical  graces, 
and  gracious  principles.  For,  in  their  simple  nature,  they 
are  holy  principles,  from  whence  all  the  graces  grow  up, 
as  so  many  fruitful  branches  of  holiness ;  they  are  the 
foundation  of  all  those  spiritual  exercises  of  heart  and 
practice,  which  are  the  native  acts  and  evidences  of  a 
spiritual  life.*  If  we  are  "God's  workmanship  created 
anew,  it  is  to  good  works."  Bph.  ii.  10.  God  "  takes 
away  the  stony  heart  out  of  our  flesh,  and  gives  us  an 
heart  of  flesh,  that  we  may  walk  in  his  statutes  to  do 
them"  (Ezek.  xxxix.  26,  27) ;  viz :  in  that  spiritual  and 
holy  manner,  which  is  congruous  to  his  holiness  and  the 
spirituality  of  his  nature. 

acts  and  motives,)  and  only  diifers  from  the  acts  of  love,  considered  as  a 
distinct  grace,  as  a  fountain  differs  from  the  streams  which  issue  from  it. 
*  God  has  implanted  in  nature,  a  principle  of  action  suited  to  the 
various  operations  which  arise  from  it.  And  can  we  suppose  he  will  be 
less  liberal  in  dispensing  his  special  favours  ?  Or  that  we  can  perform 
truly  holy  actions  without  a  spiritual  principle  ?  As  well  may  we  expect 
streams  vrithout  a  fountain,  or  living  actions  from  a  dead  carcase. 
♦'  Being  dead  in  trespasses  and  sins,"  we  cannot  exert  the  acts  of  a 
spiritual  life,  till  animated  from  above  with  a  living  principle.  While  we 
continue  in  a  state  of  nature,  the  ends,  the  motives,  and  the  principles 
of  our  actions  being  merely  selfish,  they  are  morally  evil,  though  the 
nature  of  them  be  good;  therefore  are  they,  in  a  spiritual  sense,  dead 
works.  Yet  we  are  not  to  suppose,  that  believers  without  the  immediate 
concurrence  of  the  Holy  Spirit,  can  exert  the  acts  of  a  spiritual  life,  by 
virtue  of  a  principle  of  holiness  disposing  them  thereto.  For  as  it  is  by 
almighty  power  upholding  the  frame  of  nature,  and  keeping  all  its  springs 
in  tune,  that  we  are  enabled  to  perform  natural  actions ;  so  it  is  only  by 
the  Holy  Spirit's  maintaining  and  exciting  the  principle  of  grace 
implanted  in  us,  that  we  can  perform  spiritual  actions.  Therefore  says 
Christ  to  his  disciples,  "  Without  me,  ye  can  do  nothing." 


320  THE    PRINCIPLE    OF 

Our  way  is  now  prepared  to  show  why  grace  is  called 
"a  law  of  the  mind."  Like  a  law,  it  has  a  prevailing  in- 
fluence over  all  the  powers  and  operations,  aims  and  pur- 
suits of  the  mind.  Laws  are  made  for  the  government  of 
their  subjects,  and  for  that  purpose,  afford  light  to  direct, 
and  motives  to  influence  their  conduct.  But  grace  is  a 
principle  of  light  and  love  in  the  minds  of  believers; 
"light  which  shines  brighter  and  brighter  to  the  perfect 
day."  Prov.  iv.  18.  The  more  they  view  divine  objects, 
the  more  beauties  they  discover  in  them,  and  consequently, 
the  more  ardent  is  the  flame  of  their  love  towards  them. 
Love  is  a  very  powerful  passion,  which,  by  its  sweetness, 
strongly  impels  the  mind  to  desire,  and  endeavour  to  obtain, 
the  enjoyment  of  its  object;  especially  when  its  object  is 
viewed  as  most  amiable.  Believers  have,  therefore,  the  most 
prevailing  motives,  both  from  within  and  without,  to  excite 
them  to  every  pious  exercise  of  heart  and  life.  The  in- 
comparable beauty  of  divine  objects,  and  the  inexpressible 
sweetness  of  love  to  them,  inflame  their  soul  with  strong 
desires  to  obtain  the  fullest  enjoyment  of  them.  Time 
would  fail  to  mention  the  powerful  motives  to  repentance 
and  universal  obedience,  to  every  grace  and  every  duty, 
arising  from  the  personal,  uncreated  glories  of  Jehovah ; 
from  creating,  preserving  and  redeeming  goodness ;  from 
the  fulness  and  excellent  frame  of  the  new  covenant;  from 
the  endless  glories  and  happiness  of  heaven ;  and  from  the 
necessity,  reasonableness,  sweetness  and  importance  of 
religion  in  its  various  branches.  But  none  are  stronger 
or  sweeter  than  those  drawn  from  the  cross  of  Christ. 


SIN    AND    HOLINESS.  821 

The  invincible  charms  of  his  love,  the  riches  of  his  par- 
doning mercy,  and  the  amazing  stoops  of  his  condescension 
therein  displayed,  sweetly  open  the  springs  of  all  the 
affections,  and  irresistibly  captivate  the  whole  soul. 

Conscious  of  the  comforts  arising  from  spiritual  views 
and  affections,  believers  languish  when  they  lose  their 
frame,  and  with  the  solicitous  spouse,  importunately  seek 
their  Lord,  until  he  is  pleased  to  restore  to  them  a  sense 
of  his  love.  And  the  more  they  drink  of  this  fountain, 
the  stronger  they  thirst.  Their  enjoyments  only  excite 
their  desires.  It  is  a  natural  and  invincible  property  of 
the  human  mind,  to  desire  not  only  a  repetition,  but  higher 
degrees  of  those  enjoyments,  in  which  it  finds  a  transcen- 
dent satisfaction.  When  the  Lord  condescended  "  to 
speak  to  Moses,  face  to  face,  as  a  man  speaketh  to  his 
friend,"  the  pleasure  of  this  sweet  interview  excites  him  to 
put  up  this  ardent  prayer,  "  I  beseech  thee,  show  me  thy 
glory."  Ex.  xxx.  11,  18.  So  insatiable  was  his  desire, 
that,  had  his  request  been  granted  in  its  full  extent,  it 
would  have  proved  fatal  to  his  mortal  frame ;  therefore 
the  Lord  says  to  him,  "  Thou  canst  not  see  my  face  ;  for 
there  shall  no  man  see  me  and  live."  Ex.  xxxiii.  20.  A 
love  to  the  end,  reconciles  them  to  the  means  of  obtaining 
the  end.  Because  they  delight  in  communion  with  God, 
they  delight  in  all  his  ordinances  and  commands,  the 
means  of  communion  with  him.  They  desire  to  "  remain 
in  the  house  of  the  Lord,  to  behold  his  beauty,  and  be 
satisfied  with  marrow  and  fatness."  Psa.  xxvii.  4.  Ixiii. 
1,  5.    "  Delighting  in  the  law  of  God  after  the  inward  man," 


322  THE    PRINCIPLE    OF 

they  perform  the  duties  required  in  it,  not  of  constraint, 
but  with  a  ready  mind,  for  their  obedience  is  the  willing 
offering  of  love.  Rom.  vii.  22.  John  xiv.  15.  The  most 
difficult  as  well  as  the  most  easy  duties  are  their  choice. 
And  as  holy  objects  have  command  of  their  hearts,  they 
perform  duty  with  fervency,  when  the  edge  of  their  affec- 
tions is  not  blunted  with  temptation  and  sin.  In  one  word, 
grace  overcomes  temptation,  resists  sin,  excites  believers 
to  war  a  good  warfare,  and  run  with  patience  the  race  that 
is  set  before  them,  until  they  obtain  the  glorious  prize  at 
the  end  of  their  race.  Thus  does  it  powerfully  prevail  in 
the  heart  like  a  law.  And,  Oh  !  happy,  inexpressibly  happy 
for  believers,  were  this  the  only  principle  which  has  influ- 
ence upon  their  actions.  But  alas !  another  principle,  the 
direct  reverse  of  this,  often  disturbs  their  peace,  and  brings 
them  into  captivity  to  the  law  of  sin.  But  this  leads  us, 
in  the 

II.  place,  to  explain  the  nature  of  indwelling  sin,  and 
shoAV  why  it  is  called  a  law  of  the  members.  Though 
believers  are  sanctified  in  every  part,  they  are  perfectly 
sanctified  in  none;  a  sinful  principle  remains  in  them 
which,  like  a  law,  operates  in  their  members,  and  wars 
against  the  law  of  their  minds.  This  principle  is  original 
corruption,  and  it  is  represented  by  the  members  of  the 
body. 

1.  Because  as  the  body  is  but  one  entire  frame  consist- 
ing of  many  members,  so  original  sin  is  one  mass  of  im- 
purity, which  defiles  the  whole  man,  and,  therefore,  con- 
sists of  many  branches.    It  is  darkness  in  the  understand- 


SIN    AND    HOLINESS.  323 

ing,  aversion  to  divine  things  in  the  will,  filthiness  in  all 
the  affections,  baseness  and  irregularity  in  all  the  sensual 
appetites. 

2.  The  principal  reason  why  it  is  thus  represented  is, 
because  it  exerts  itself  chiefly  in  and  by  the  members  of 
the  natural  body.  Sin  altering  the  temperament  of  our 
bodies,  has  introduced  into  the  animal  frame  such  a  strength 
and  irregularity  of  sensual  appetites,  as  powerfully  attach 
our  souls  to  sensible  objects.  By  virtue  of  the  law  of 
union  between  our  souls  and  bodies,  they  have  a  mutual 
influence  upon  each  other :  carnal  appetites  are  corrected 
or  excited  by  the  views  of  the  mind ;  the  mind  is  subjected 
to  carnal  appetites.  Sensitive  propensities  exciting  fancy 
to  sport  with  sensible  flesh,  pleasing  objects,  and  these,  in 
their  turn,  striking  the  fancy  through  the  avenues  of  the 
senses,  kindle  an  impure  flame  in  the  afiections,  and 
strongly  attract  them  to  forbidden  objects,  or  fix  them  ex- 
cessively on  lawful  ones.  But  so  far  as  our  affections  for 
creatures  exceed  due  bounds,  so  far  they  are  taken  off 
from  God,  and  set  in  opposition  to  his  glory. 

From  the  carnal  tendencies  of  the  heart  arise  the  most 
filthy  scenes  of  drunkenness,  uncleanness,  gluttony,  thefts, 
robberies,  unlawful  and  excessive  gambling,  and  frolicking 
of  every  kind.  Besides  these  lusts  that  have  their  seat 
more  immediately  in  the  flesh,  vices  of  the  mind  (such  as 
pride,  malice,  envy,  hatred,  wrath)  are  called  carnal  lusts, 
and  lusts  of  the  flesh ;  not  only  because  they  are  part  of 
carnal  men's  characters,  but  also  because  they  are  excited 
and  strengthened  by  the  propensities  of  the  flesh.    All  the 


321  THE    PRINCIPLE    OF 

wild  irregularities  of  fancy  and  passion  are  influenced  by 
the  irregularities  which  sin  has  introduced  into  the  animal 
frame.  Occasions  to  sin  lie  much  in  our  flesh  and  blood. 
The  enjoyments  of  sensible  things,  being  agreeable  to  the 
flesh,  are  the  object  of  carnal  desires.  The  riches,  the 
luxuries,  the  pomp,  and  the  various  gayeties  of  this  life, 
are  the  gods  of  ungodly  sinners,  and  temptations  to  the 
saints  themselves.  Fine  clothes,  fine  houses,  glittering 
equipages,  and  high  sounding  titles,  strike  the  mind  with 
their  fancied  beauty.  Relishing  dishes  and  flowing  bowls 
please  voluptuous  palates.  The  adulterer's  heart  is  caught 
by  delusive  charms.  Large  treasures  and  large  estates  are 
snares  for  the  covetous.  By  Bathsheba's  beauty,  David's 
lust  is  inflamed,  and  Achan's  covetous  desire,  by  a  wedge 
of  gold.  The  glory  of  his  kingdom  swells  the  pride  of 
Nebuchadnezzar's  heart ;  and  an  unbounded  thirst  for  un- 
rivalled military  honours,  prompts  Joab  to  jealousy  and 
murder. 

By  this  time  it  may  easily  appear,  that  indwelling  sin  is 
called  a  law  of  the  members,  because  of  the  powerful  in- 
fluence it  has  upon  the  whole  man.  It  clouds  the  under- 
standing, bewitches  the  fancy,  debauches  the  affections, 
sets  the  will  in  opposition  to  God,  and  turns  all  the  mem- 
bers of  the  body  into  instruments  of  unrighteousness. 
The  unregenerate  are  wholly  under  its  power.  They  are 
carried  away  with  "  the  lusts  of  the  flesh,  the  lust  of  the 
eye  and  the  pride  of  life."  Being  "  after  the  flesh,  they 
only  mind  the  things  of  the  flesh,"  ^.  e.,  for  these  only 
they   have   a   relish.     Now  every  person's   taste   has   a 


SIN    AND    HOLINESS.  325 

governing  Influence  upon  his  actions ;  nor  will  anything 
appear  beautiful  to  the  mind,  for  which  it  has  no  relish. 
But  carnal  men  not  only  have  no  relish  for  the  glory  of 
God,  but  an  unreconcilable  enmity  against  it,  as  being  con- 
trary to  their  sensual  inclinations  ;  therefore  they  can  see 
no  beauty,  nor  taste  any  sweetness,  in  moral  excellency. 
Their  pursuits,  aims,  and  desires,  are  altogether  carnal. 
"  What  shall  we  eat  ?  What  shall  we  drink  ?  Wherewithal 
shall  we  be  clothed  ?"  are  their  leading  queries  ;  as  if  they 
were  born  only  to  pamper  the  flesh,  and  feed  themselves 
up  as  oxen  for  the  slaughter.  Nor  is  there  any  species  of 
wickedness  into  which  they  would  not  run  with  greater 
eagerness,  than  ever  the  horse  rushed  into  the  battle,  were 
it  not  for  the  restraints  laid  upon  them  by  Providence, 
conscience,  education,  and  fear  of  divine  wrath. 

But  grace  obtaining  the  predominancy  in  the  hearts  of 
believers,  they  are  happily  delivered  from  the  "  dominion 
of  sin."  Rom.  vi.  14.  They  have  new  thoughts,  new 
hopes,  new  inclinations  and  designs ;  and  the  chief  objects 
of  their  pursuits  are  spiritual.  Yet  are  they  afflicted  with 
some  of  the  carnal  lusts  which  were  born  with  them. 
Some  of  the  former  root  of  bitterness  remainingr  in  them, 
sprouts  up,  and,  when  divine  influences  are  withdrawn, 
and  they  are  off"  their  guard,  it  will  prevail.  They  are  not 
all  spirit.  Faith's  views  are  not  yet  perfect,  nor  their 
aff"ections  perfectly  refined  :  though  grace  has  subdued  and 
regulated  their  appetites  and  passions,  yet,  while  they  live 
in  a  world  of  sense,  sensible  objects  will  sometimes  en- 
tangle their  afi'ections  and  lead  them  into  mournful  cap- 
28 


326  THE    PRINCIPLE    OF 

tivity.  This  is  one  chief  source  of  their  falls  and  sorrows. 
Satan,  apprehensive  that  the  most  likely  way  to  prevail 
against  our  first  parents,  even  when  their  minds  were  under 
no  sinful  bias,  was  by  objects  pleasing  to  their  senses, 
presented  to  them  the  beauty  and  goodness  of  the  forbidden 
fruit,  by  which  means  they  were  seduced  to  break  the 
divine  command.  The  same  game  he  attempted  to  play 
with  our  Saviour,  when  he  painted  before  him  "  all  the 
kingdoms  of  the  world  with  the  glory  of  them,"  and 
promised  him  all  these,  "if  he  would  fall  down  and 
worship  him."  Matt.  iv.  8,  9.  No  wonder  then,  if,  in  this 
manner,  he  solicits,  and  sometimes  beguiles  the  sons  of 
grace  into  sinful  compliances,  in  whom  there  is  corruption 
to  catch  at  his  temptations,  as  powder  to  catch  at  the 
spark. 

Some  of  the  saints  find  a  much  greater  difficulty  in 
mortifying  the  deeds  of  the  body,  than  others,  and  are 
much  more  easily  overcome  by  them.  This  flows,  no  doubt, 
from  the  much  greater  strength  of  their  passions,  and  ir- 
regularity of  their  fluids.  From  the  very  contexture  of 
their  frame,  some  of  them  are  more  passionate,  or  proud, 
or  peevish,  or  malicious,  or  wanton,  than  others  of  their 
fellow  saints;  while  others,  again,  are  sunk  in  despon- 
dency, and  almost  perpetually  deluged  with  distressing 
sorrows.  It  was  said  of  a  great  man  of  God,  he  had 
"  grace  enough  for  ten  men,  but  had  not  half  enough  for 
himself,  because  his  natural  constitution  was  so  violent  and 
passionate."  Peter  was  rash  and  hot-headed.  Thomas 
seems  to  have  been  sour  and  unbelieving.  But  John, 
highly  favoured  in  nature  as  well  as  grace,  lived  in  love. 


SIN    AND    HOLINESS.  327 

But  though  the  saints  are  sometimes  overcome  by  the 
temptations  of  Satan  joining  Avith  the  corruption  of  their 
hearts,  yet  grace  shall  usually  prevail,  and  finally  triumph 
in  victory.  Of  this,  our  Lord  assures  them,  when  he 
promises,  that  "  the  water  which  he  shall  give  them,  shall 
be  in  them  a  well  of  water,  springing  up  to  everlasting 
life,"  (John  iv.  14,)  i.  e.,  the  influences  of  the  Holy  Ghost, 
which  first  infused  grace  into  their  hearts,  shall  continue 
therein  as  a  vital  fountain,  ever  sending  forth  the  salutary 
streams  of  holiness,  till  spiritual  life  shall  be  perfected  in 
eternal  life  and  glory.  By  the  continued  union  of  the 
Holy  Spirit  with  their  spirits,  the  principle  of  grace  is 
preserved,  strengthened,  and  excited  to  its  various  exercises, 
"  till  they  come  to  the  measure  of  the  stature  of  perfect 
men  in  Christ  Jesus."  Eph.  iv.  13.  Yet  while  they  are 
in  the  body,  "  the  flesh  will  lust  against  the  Spirit,  and 
the  Spirit  against  the  flesh,  and  these  being  contrary,  the 
one  to  the  other,"  (Gal.  v.  17,)  you  may  see  in  them,  "  as  it 
were  the  company  of  two  armies."  Cant.  vi.  13. 

From  what  has  been  said,  we  learn,  that  the  believer  is 
indeed  a  mystery,  the  greatest  in  our  lower  world.  He  is 
both  a  sinner  and  a  saint ;  he  has  in  him  both  the  old 
nature  and  the  new — a  love  to  God,*  and  enmity  against 
him.  He  is  black,  yet  comely ;  carnal,  yet  spiritual ;  earth- 
ly, yet  has  set  his  afiections  upon  things  above.  He  is  a 
mixture  of  the  most  opposite  qualities,  represented  by  the 
most  opposite  things  in  nature — the  poison  of  the  serpent 
and  innocence  of  the  dove ;  the  sublimity  of  the  eagle, 
and  meanness  of  the  crawling  worm !   Nay,  he  is  a  mix- 


328  THE    PRINCIPLE    OF 

ture  of  heaven,  earth  and  hell !  In  sin,  he  resembles 
devils  ;  angels,  in  holiness ;  and  in  his  animal  nature,  he 
is  akin  to  the  beasts  that  perish  ! 

Again,  if  occasions  to  sin  lie  much  in  your  flesh,  it 
ought  to  be  much  of  your  care,  with  the  apostle  Paul,  "  to 
keep  your  bodies  under,  and  bring  them  into  subjection." 
1  Cor.  ix.  27.  You  must  guard  all  the  avenues  of  sense. 
I  "made  a  covenant  with  mine  eyes,"  said  Job,  "that  I 
should  not  look  upon  a  maid."  Avoid  as  much  as  possible 
every  means  of  provoking  sensual  lusts  and  appetites.  If 
you  place  your  happiness  in  the  gratification  of  these, 
what  are  you  better  than  the  brutes  ?  These  are  the  only 
pleasures  they  know,  or  are  capable  of  knowing.  But  you 
are  capable  of  pleasures  more  refined — pleasures  arising 
from  intellectual  views,  and  the  enjoyment  of  eternal,  in- 
visible glories.  If  you  do  not  fix  your  aflections  on  those 
glories,  you  forfeit  the  rational  character,  and  degrade 
yourselves  to  the  level  of  mere  animals.  Endeavour  to 
obtain  clear  views  of  the  superior  glories  of  spiritual 
objects,  the  beauty  and  sweetness  of  which  will  deaden 
your  affections  to  the  things  of  time  and  sense.  With  Sol- 
omon, learn  this  lesson,  that  every  thing  below  the  sun  is 
vanity. 

Especially  let  those  of  afiluent  circumstances  learn  it ; 
for  in  treasuring  up  riches,  you  treasure  up  fuel  to  feed  the 
flame  of  lust.  This  is  a  powerful  argument  to  excite  the 
poor  to  be  contented  with  their  condition,  and  bless  God 
for  what  they  enjoy.  If  he  withholds  this  world's  goods 
from  you,  he  only  withholds  the  snares  that  prove  the  de- 
struction of  multitudes. 


SIN    AND    HOLINESS.  329 

Because  the  allurements  of  sense  are  enemies  to  religion, 
God,  in  infinite  wisdom  and  goodness,  has  so  ordered  mat- 
ters concerning  his  people,  that  those  who  are  rich  in  faith, 
are  generally  poor  in  this  world.  Riches,  in  themselves, 
are  the  blessings  of  providence,  and  God  will  give  to  a 
number  of  his  people  such  a  portion  of  them,  as  he  sees 
needful  to  enable  them  to  support  the  external  interests 
of  his  kingdom.  Yet,  if  we  may  credit  infinite  veracity, 
they  are  great  temptations  to  a  degenerate  world.  "How 
hardly,"  says  Christ,  "shall  they  that  have  riches  enter 
into  the  kingdom  of  God !  It  is  easier  for  a  camel  to  go 
through  the  eye  of  a  needle,  than  for  a  rich  man  to  enter 
into  the  kingdom  of  God."  Mark  x.  23,  25.  The  splen- 
dour of  a  crown,  the  glitter  of  external  pomp,  and  the 
soothing  enchantments  of  an  affluent  fortune,  are  delusive 
baits  to  sensual  hearts. 


28* 


THE     SPIRITUAL     CONFLICT 


BY    THE   EEV.    ROBERT    SMITH,    D.  D. 


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

Having,  in  the  preceding  discourse  treated  of  the  prin- 
ciple of  sin  and  holiness,  I  proceed,  in  the 

III.  Place,  to  explain  the  conflict  between  these  in  the 
hearts  of  believers,  and  give  some  marks  by  which  it  may 
be  distinguished  from  the  uneasiness  arising  in  the  breasts 
of  unbelievers. 

1.  The  cause  of  the  strife,  is  the  irreconcilable  con- 
trariety of  those  jarring  principles,  the  one  to  the  other. 
The  essence  of  holiness,  as  has  been  manifested  in  the  pre- 
ceding sermon,  consists  in  love  to  God.  Sin  is  unyielding 
enmity  against  him.  But  love  and  hatred  being  very 
powerful,  and  directly  opposite  in  their  operation,  a  warm 
debate  necessarily  arises  between  them,  and  will  subsist 
so  long  as  there  are  any  remains  of  sin  to  oppose  the 

operations  of  grace.    The  question  therefore  to  be  resolved, 
(330) 


THE    SPIRITUAL    CONFLICT.  331 

for  the  assistance  of  solicitous  enquirers  about  their 
spiritual  state,  are  not  whetlier  they  have  no  love  to  sin, 
and  no  hatred  to  holiness ;  but  whether  there  is  in  their 
hearts  a  real  principle  of  holiness,  resisting  the  operations 
of  sin ;  and  what  is  the  ground  of  this  opposition  ? 
Believers  being  conformed  to  God  in  affections  and  views,  the 
reason  of  their  regard  to  holiness,  and,  consequently,  of 
their  opposition  to  sin,  must  be  the  same  with  his,  viz  :  the 
intrinsic  beauty  of  the  one,  and  deformity  of  the  other. 
They  see  a  beauty,  and  taste  a  sweetness,  in  holiness,  in- 
conceivably surpassing  the  beauty  and  sweetness  of  all 
earthly  enjoyments.  By  this,  they  are  enabled  to  glorify 
God,  by  this,  they  enjoy  the  comfort  of  communion  with 
him,  and  the  perfection  of  this  they  wait  and  long  for  as 
the  very  perfection  of  happiness.  Doubtless,  souls  of  a 
mould  so  heavenly  cannot  but  resent  the  hostile  invasions, 
when  sin,  as  a  bold  usurper,  assumes  the  throne.  They 
hate  it,  because  it  is  hateful  to  God,  and  rises  in  opposition 
to  his  glory.  "  Against  thee,  thee  only  have  I  sinned," 
says  David,  "  and  done  this  evil  in  thy  sight !"  Psa.  li.  4. 
What !  Had  not  David  sinned  against  his  own  soul  V  Against 
Bathsheba  ?  Against  Uriah  ?  Against  his  whole  kingdom  ? 
Against  all  these,  no  doubt ;  but  this  single  thought,  the 
dishonour  his  sin  had  done  to  God,  overwhelms  his  impres- 
sions of  all  its  other  evils.  Saint  Paul  speaks  the  language 
of  every  Christian,  when  he  laments  his  wretchedness  by 
reason  of  sin,  and  earnestly  wrestles  for  deliverance  from 
it,  as  a  vile,  an  oppressive,  body  of  death.  Rom.  vii.  24. 
But  unbelievers'  debate  with  sin  arises  only  from  con- 


832  THE    SPIRITUAL    CONS'LICT. 

science  and  reason  declaiming  against  the  indulgence  of 
vicious  inclinations,  as  subjecting  them  to  the  wrath  of 
God.  They  do  not  oppose  it  from  any  dislike  to  it,  or  any 
love  to  holiness.  Give  them  their  carnal  pleasures,  and 
they  desire  no  other  heaven.  They  hate  the  holiness  of 
God,  and  did  they  not  fear  his  justice,  they  would  not 
attempt  the  obedience  of  his  commands  in  one  single  in- 
stance, nor  refrain  from  any  vice  to  which  their  degenerate 
natures  are  inclined.  There  are  persons,  indeed,  who, 
without  either  virtue  or  grace,  may  not  have  a  propensity 
to  some  particular  vices:  they  may,  from  their  natural 
constitution,  be  averse  to  drunkenness,  and  yet  be  wretched, 
covetous  worldlings.  One  sin  may  also  contend  with 
another.  Prodigality  opposes  avarice,  and  avarice  prodi- 
gality. Yet  this  is  only  a  debate  between  the  flesh  and 
the  flesh.  But  grace  is  ever  uniform,  all  the  graces  being 
united  in  perfect  harmony,  and  materially  aiding  to  each 
other. 

2.  This  conflict,  as  to  its  nature,  resembles  both  a  for- 
eign and  domestic  war.  Carnal  reasoning  in  the  under- 
standing, and  spiritual  desires  in  the  will,  mutually  oppose 
each  other,  as  do  also  faith  in  the  understanding,  and 
carnal  desires  in  the  will.  Carnal  reason  pleads  for  the 
indulgence  of  the  flesh ;  spiritual  desires  resist  the  flesh, 
and  give  the  preference  to  holiness.  Sensual  inclinations 
reject  the  cross  of  Christ  as  too  heavy ;  faith  endures,  "  as 
seeing  him  who  is  invisible."  Nor  does  the  debate  sub- 
sist only  between  the  different  powers  of  the  soul,  but  is 
also  in  the  very  same  powers ;  by  which  means  each  of 


THE    SPIRITUAL    CONFLICT.  333 

them  seems  to  be  set  in  opposition  to  itself.  In  the  same 
understanding  faith  and  carnal  reason  contend  with  each 
other,  and  the  desires  of  the  flesh  and  spirit  in  the  same 
will.  It  is  sweet  to  carnal  desires  to  fulfil  the  lusts  of  the 
flesh ;  spiritual  desires  prefer  communion  with  Christ,  as 
much  sweeter.  Carnal  reason  says,  To  trim  with  the  times 
may  be  useful  to  ourselves  and  the  Church  of  Christ; 
faith  bids  us  strictly  follow  the  path  of  duty,  and  commit 
events  to  God,  "  whose  counsel  shall  stand  fast,  and  he  will 
do  all  his  pleasure."  But  as  there  is  no  spiritual  light  in 
the  minds  of  graceless  sinners  to  resist  the  dictates  of  car- 
nal reason,  nor  holiness  in  their  affections  to  resist  the 
lustings  of  the  flesh,  their  contest  with  sin  is  wholly  of  the 
foreign  kind.  They  are  altogether  unacquainted  with  the 
vigorous  efibrts  of  faith  and  love,  and  their  victories  over 
carnal  reasoning  and  affections. 

3.  True  believers  have  "  respect  to  all  God's  command- 
ments, and  hate  every  false  way,"  and,  therefore,  maintain 
a  war  with  every  sin.  Sensible  of  the  deceitfulness  and 
desperate  wickedness  of  their  hearts,  they  fight  not  only 
with  outward  evils,  but  with  their  inbred  corruptions,  and 
with  secret  as  well  as  open  sins ;  with  sins  of  lesser  aggra- 
vations, as  well  as  those  of  greater;  with  sins  which 
promise  worldly  honour,  interest  and  safety,  as  well  as 
those  which  threaten  the  contrary.  Secrecy,  respect, 
interest,  importunity,  and  almost  every  temptation  con- 
spired to  persuade  Joseph  to  comply  with  the  solicitations 
of  his  wanton  mistress;  but  the  respect  he  paid  to  the 
honour  and  approbation  of  an  all-seeing  God  had  greater 


834  THE    SPIRITUAL    CONFLICT. 

influence  upon  his  conduct,  than  any  selfish  motives  what- 
soever. "  How  (says  he)  shall  I  do  this  great  wickedness 
and  sin  against  God  ?"  Gen.  xxxix.  9.  Deeply  affected 
with  the  depravity  of  their  natures,  they  enter  into  the 
secret  recesses  of  their  hearts,  and  bewail  those  iniquities 
of  which  God  and  their  own  souls  are  conscious.  David 
most  heartily  confesses,  and  prays  to  be  cleansed  from, 
his  original  corruption,  as  the  filthy  source  of  all  his  actual 
transgressions.  "  I  was  shapen  in  iniquity,  and  in  sin 
did  my  mother  conceive  me.  Create  in  me  a  clean  heart, 
0  God,  and  renew  a  right  spirit  within  me."  Psa.  1.  5, 
10. 

But  in  nothing  is  the  honesty  of  their  hearts  more  fully 
evinced,  than  in  their  keeping  themselves  from  the  iniquity, 
which  is  by  nature  and  habit  their  most  beloved  lust.  Psa. 
xviii.  With  this  they  are  willing  to  part,  though  naturally 
dear  and  pleasant  to  them,  as  a  "  right  hand  or  a  right  eye." 
Against  this  divine  grace  has  fixed  their  firmest  resolutions. 
This  is  the  cause  of  their  greatest  sorrows,  and  to  obtain 
victory  over  this,  affords  them  the  greatest  pleasure.  But 
when  the  unconverted  make  any  resistance  at  all  against 
sin,  it  is  generally  against  those  sins  which  expose  them  to 
shame  and  punishment  in  this  world;  against  atrocious 
crimes,  which  are  most  apt  to  affect  conscience :  or  against 
some  particular  crimes,  to  the  commission  of  which  they  have 
not  a  strong  temptation  in  the  flesh ;  or  of  which,  through 
custom  and  education,  they  may  have  contracted  a  kind  of 
abhorrence.  These  they  may  part  with  to  pacify  con- 
science, and  retain  their  beloved  lusts  with  greater  ease. 


THE    SPIRITUAL    CONFLICT.  335 

But  they  are  very  little,  if  at  all,  attentive  to  the 
wickedness  of  their  hearts,  except  when  seized  with 
affliction,  or  a  pang  of  conscience,  and  even  then,  their 
sensations  are  soon  lost,  and  all  their  resolutions  soon  for- 
gotten. They  pray  for  the  destruction  of  sin,  while  they 
desire  to  indulge  it ;  and,  Felix-like,  defer  any  proper 
vigorous  attempts  to  obtain  their  request,  till  a  more  con- 
venient season ;  or  as  Augustine,  who  in  the  days  of  his 
vanity,  prayed  to  be  made  chaste,  his  heart  in  the  mean- 
time repeating,  "Not  too  soon,  Lord,  not  too  soon."  Oh 
that  the  youth  in  this  assembly,  would  treasure  up  this 
sentence  in  their  hearts  ! 

4.  We  proceed  to  take  notice  of  the  manner  in  which 
spiritual  soldiers  carry  on  a  war  with  sin.  Possessed  with 
an  irreconcilable  hatred  to  the  camp  of  the  enemy,  they 
resolve  to  give  no  quarter,  and  admit  of  no  correspondence 
with  them,  nor  any  cessation  of  arms.  Therefore  do  they 
engage  warmly,  with  a  fixed  determination  not  to  yield. 
They  strive  for  victory,  and  take  the  kingdom  of  heaven 
by  holy  violence ;  others  make  a  feint  of  fighting,  but 
tliey  exert  all  their  strength  and  policy.  Nothing  short 
of  complete  victory  will  aflFord  them  satisfaction.  Jealous 
of  the  fair  promises  and  alluring  baits  of  sin  and  the  world, 
they  are  fully  resolved  to  reject  all  their  deceitful  entice- 
ments. In  an  unguarded  moment,  indeed,  they  may  be 
surprised  by  a  violent  onset ;  or,  by  stratagem,  may  be 
taken  captive  for  a  season.  Yet  will  not  their  hearts  ever 
be  reconciled  to  the  camp  and  interest  of  the  enemy. 
They  cannot  usually  take  pleasure  in  meditating  upon  sin, 


336  THE    SPIRITUAL    CONFLICT. 

nor  commit  it  with  the  same  complacence  and  peace  of 
mind  as  graceless  sinners  do.  Conscious  of  its  baseness, 
and  the  comforts  of  which  it  deprives  them,  their  pleasure 
is  lessened  in  the  very  act.  And  when  dragged  into  cap- 
tivity by  it,  languishing  after  their  former  sweet  spiritual 
liberties,  they  cannot  enjoy  themselves,  nor  be  contented, 
until  they  return  to  the  camp  of  Christ.  Therefore 
exerting  themselves  to  the  utmost  to  shake  off  the  bonds 
of  their  captivity,  they  rally  again,  and  renew  the 
attack  with  greater  vigour  than  before.  By  the  searchless 
wisdom  and  goodness  of  God,  their  foils  are  improved  to 
the  destruction  of  their  sins,  and  become  a  means  of  their 
standing  more  sure.  For  by  these  being  taught  the 
strength  and  policy  of  their  enemies,  their  own  weakness, 
and  their  daily  need  of  divine  aid,  they  are  excited  to 
greater  watchfulness,  take  the  field  with  firmer  resolution 
than  ever,  and  cease  not,  until  they  obtain  an  eternal 
triumph. 

But  as  there  is  not  that  antipathy  between  sin  and 
natural  reason,  as  there  is  between  sin  and  holiness,  grace- 
less folks  soon  drop  the  arms  they  seemed  to  have  taken 
up  against  sin.  It  is  too  powerful  for  the  strongest  and 
best  refined  reason.  To  whatsoever  degrees  of  improve- 
ment the  natural  man  may  attain,  he  has  still  a  hearty 
affection  for  sin  ;  therefore,  a  truce  with  it  is  very  pleasing 
to  him.  Ready  to  hearken  to  the  cravings  of  the  flesh, 
and  receive  for  truth  the  false  colouring  which  Satan  and 
a  depraved  fancy  put  upon  the  dalliance  of  his  heart  with 
sin,  temptations  to  the  commission  of  it  easily  obtain  his 


THE    SPIRITUAL    CONFLICT.  337 

consent.     His  debate  with  it  is  like  that  of  the  wind  with 

the  tide,  which  may  presently  tack  about,  and  go  in  the 

same  direction  with  the  tide.    The  hypocrite  will  not  always 

call  upon  God.     His  goodness  is  like  the  morning  cloud 

and  early  dew,  it  goeth  away.    Hos.  vii.  4.    He  will  either 

plague  the  church  with  false  zeal,  or  degenerate  into  dry 

formality,  or,  abandoning  religion  entirely,  he  will  fall  into 

the  most  pernicious  errors  in  principle,  in  practice,  or  in 

both.      The   unclean    spirit   returning    with    seven  other 

spirits  more  wicked  than  himself,  they  enter  into  him,  and 

his  last  state  is  worse  than  the  first.     Matt.  xii.  43 — 45. 

Such  persons  in  every  age  have  given  the  greatest  wound 

to  religion. 

5.  Spiritual  warriors  make  use  of  the  wliole  armour  of 

God.     Truth  or  sincerity  of  heart  and  conversation  is  the 

guide  of  their  lives.     For  a  breast-plate,  they  put  on  the 

exercise  of  universal  righteousness  and  holiness.     Their 

feet  are  shod  with  the  preparation  of  the  gospel  of  peace, 

i.  e.,  all  their  conduct  and  pursuits  are  influenced  by  gospel 

principles  and  motives.    For  an  helmet  they  take  the  hope 

of  salvation,  which  bears  up  their  spirits    amidst  every 

danger,  and  fortifies  them  against  every  furious  attack. 

Above  all,  they  take  the  shield  of  faith,  wherewith  they  are 

enabled   to   quench    all    the   fiery  darts    of  the  wicked. 

Through  faith  they  receive  of  Christ's  fulness,  and  grace 

for  grace — grace  to  resist  and  overcome  every  temptation, 

and  every  sin :  so  clear,  so  sweet,  and  so  glorious  are  its 

views,  that  they  kindle  in  their  hearts  the  warmest  afiec- 

tion  for  its  objects,  while  they  disengage  them  from  the 
29 


338  THE    SPIRITUAL    CONFLICT. 

pursuit  of  carnal  pleasures.  Bj  this,  they  see  that  spirit- 
ual objects  infinitely  transcend  the  value  of  every  thing 
below  the  sun.  By  this,  they  take  a  distant  prospect  of 
heaven,  and  converse  with  invisible  glories  far  beyond  the 
reach  of  sense.  And  by  this,  their  eye  is  steadily  fixed  on 
the  crown  of  life  promised  to  those  who  overcome.  This, 
therefore,  is  the  very  spring  of  all  the  strength,  courage, 
and  vigour  necessary  for  the  spiritual  warfare. 

In  the  hand  of  faith  they  carry  the  sword  of  the  Spirit, 
which  is  the  word  of  God.  This  is  a  piece  of  armour, 
which  never  fails  them — armour  with  which,  after  the 
example  of  the  Captain  of  their  salvation,  they  overcome 
the  tempter.  Soon  as  they  present  to  the  devil  the  sword 
of  the  Spirit,  like  a  coward  he  flies  off.  Are  they,  in  a 
gloomy  hour,  tempted  to  think  their  sins  are  so  heinous, 
they  cannot  be  pardoned  ?  The  word  of  God  informs  them, 
that,  "  where  sin  abounded,  grace  much  more  abounds." 
Does  Satan  take  the  advantage  of  their  spiritual  pride,  to 
excite  them  to  trust  their  own  strength  and  goodness  ? 
This  informs  them,  that  "  all  their  own  righteousnesses 
are  as  filthy  rags,"  and  that "  Christ  alone  is  the  Lord,  their 
righteousness  and  strength."  In  a  long  night  of  desertion, 
they  are  supported  with  the  promise,  that  "  the  vision  will 
speak,  though  it  seem  to  tarry."  And  as  an  encourage- 
ment to  prayer,  the  Holy  Ghost  is  promised  to  be  in  them, 
as  "  a  Spirit  of  grace  and  supplication."  Nor  are  they 
called  to  perform  any  duty,  resist  any  temptation,  endure 
any  suffering,  nor  is  there  any  circumstance  they  can  be 
in  whatsoever,  but  there  is  still  something  in  God's  word 


THE    SPIRITUAL    CONFLICT.  339 

suited  to  that  very  case.  It  is  therefore  a  noble  mean  to 
assist  them  in  the  spiritual  warfare.  And  as  often  as  they 
forget  their  sword,  or  fail  in  the  proper  use  of  it,  so  often 
their  adversary  obtains  an  advantage  of  them. 

Finally,  sensible  of  their  own  utter  insufficiency  for  their 
duty,  they  constantly  wait  at  the  throne  of  grace,  in  all 
sorts  of  earnest  addresses  to  God,  for  skill  to  use  their 
armour,  and  strength  to  vanquish  all  their  enemies.    Jacob- 
like, they  wrestle  with  God,  until  they  obtain  a  blessing, 
the  Holy  Ghost   helping   their  infirmities,  and  enabling 
them  to  make  known  their  requests,  with  groans  which 
cannot  be  uttered.     But  carnal  persons  use  carnal  wea- 
pons, or  spiritual  weapons  in  a  carnal  manner.     They 
consult  carnal  reason  more  than  the  word  of  God ;    and 
instead  of  a  dependence  upon  Christ,  they  trust  their  own 
goodness,  strength,  and  wisdom ;  careless  about  holiness  of 
heart,  they  rest  in  their  outward  reformations,  and  duties, 
or  in  some  common,  superficial  impressions  made  by  the 
Holy  Spirit  upon  their  minds.     As   the  Jews  followed 
Christ  for  the  loaves,  they  sometimes  make  a  show  of 
following   him  only  fi^om  worldly  views.       They  profess 
religion  to  obtain  character  and  interest  among  men,  or 
gain  the  favour  of  particular  persons,  upon  whom  they 
have  a  dependence.     But  let  the  hopes  of  their  gain  be 
over,  and  their  care  about  religion  is  over.     Slavish  fears 
of  hell,  and  mercenary  hopes  of  heaven,  are  their  highest 
inducements  to  perform  any  duty,  or  resist  any  sin.     The 
sweetness  and  intrinsic  excellence  of  the  exercise  have  no 
influence  at  all  upon  them. 


340  THE    SPIRITUAL    CONFLICT. 


The  Improvement. 

I.  What  has  been  said  saps  the  foundation  of  the  hypo- 
crite's hope,  and  may  afford  assistance  in  solving  a  case  of 
conscience,  which  often  perplexes  doubting  Christians. 
They  are  puzzled  to  reconcile  the  prevalence  of  sin, 
which  they  sometimes  feel  in  their  own  hearts,  with  their 
interest  in  the  divine  promise  that  it  "shall  not  have 
dominion  over  them."  Rom.  vi.  14.  But  it  is  the  allowed 
and  usual  sway  of  sin,  against  which  the  promise  affords 
them  security.  Now  it  may,  at  times,  bring  them  into 
captivity,  though  it  does  not  generally  rule  in  them,  nor 
will  they  live  in  friendship  with  it  by  any  means.  When 
the  Holy  Spirit  withdraws,  in  just  resentment  for  their  un- 
tenderness,  they  may  apprehend  that  they  feel  in  their 
hearts  the  workings  of  blasphemous  thoughts,  unbelief, 
self-righteousness,  and  various  carnal  propensities,  almost 
in  their  full  strength.  They  may  also  be  so  far  left  of 
God,  as  to  fall  into  very  heinous  crimes.  At  such  seasons 
conscience  may  be  exceedingly  benumbed ;  and  though 
they  do  not  entirely  cast  off  a  regard  to  religion,  yet 
their  desires  after  Christ  are  very  languid  ;  and  when  they 
attempt  to  seek  him  like  the  spouse  upon  her  bed,  they  do 
it  in  a  careless,  trifling  manner.  Yet  they  cannot  be  easy 
while  at  a  distance  from  him.  They  are  sold  under  sin, 
and  this  is  their  burden.  Rom.  vii.  14,  24.  All  the 
while  they  live  in  it,  they  do  that  which  they  allow  not ; 
that   which   they  hate.    Rom.  vii.  15.     Their   spark  of 


THE    SPIRITUAL    CONFLICT.  841 

spiritual  life,  however  smothered,  is  not  wholly  extinguished. 
Though  they  sleep,  their  hearts  wake,  and  they  know  the 
voice  of  their  Beloved  when  he  knocks  for  entrance.  Cant. 
V.  2.  His  endearing  voice,  speaking  to  them  in  reproofs, 
directions,  invitations,  and  promises,  revives  their  decay- 
ing graces,  and  excites  them  to  seek  Christ  with  careful- 
ness and  importunity  until  they  find  him,  and  are  enabled 
to  say,  "My  Beloved  is  mine  and  I  am  his."  Cant.  v.  &  vi. 
3.  And  when  enlarged  by  divine  grace,  they  are  most 
watchful  against  every  sin,  especially  against  a  relapse 
into  their  former  backslidings.  They  are  daily  subject  to 
invincible  human  infirmities ;  nor  shall  they  ever  in  this 
life  obtain  a  perfect  freedom  from  the  body  of  death ;  yet 
they  are  scarcely,  if  at  all,  guilty  of  repeating  the  same 
gross  oifences.  We  hear  of  Noah's  drunkenness  but  once, 
and  but  once  of  David's  adultery.  They  may,  indeed, 
repeat  the  same  ofience,  before  they  are  restored  by  actual 
repentance :  as  Peter  thrice  denied  his  Lord ;  but  we  read 
of  his  denying  him  no  more  after  he  went  out,  and  wept 
bitterly. 

But  to  be  repeatedly  guilty  of  the  same  crimes  ;  to  live 
in  the  constant  practice  of  sin ;  to  roll  it  as  a  sweet  mor- 
sel under  your  tongue,  or  to  allow  it  the  peaceable  posses- 
sion of  your  hearts,  is  inconsistent  with  a  state  of  grace. 
"  Whosoever  is  born  of  God,  cannot  sin  (in  this  sense) ; 
for  his  seed  remaineth  in  him."  1  John  iii.  9.  And 
though  you  may  sometimes  attempt  to  resist  its  operations, 
yet  has  it  the  full  consent  of  your  souls,  if  arguments 

drawn  from  shame  and  punishment  have  greater  influence 

29* 


342  THE   SPIRITUAL    CONFLICT. 

to  restrain  you  from  it,  than  those  drawn  from  the  love  of 
Christ,  the  beauties  of  holiness,  and  the  intrinsic  vileness 
of  sin  itself. 

2.  This  subject  points  out  your  duty,  who  have  enlisted 
in  the  spiritual  warfare.  Be  diligent,  faithful,  and  coura- 
geous in  fighting  "the  good  fight  of  faith."  In  order  to 
this,  it  will  be  of  great  advantage  to  be  well  acquainted 
with  the  motions,  the  strength,  the  stratagems  of  your 
enemies.  You  wrestle  not  only  with  flesh  and  blood,  but 
with  principalities,  and  powers,  and  spiritual  wickednesses. 
Eph.  vi.  12.  All  the  embattled  troops  of  hell  conspire 
with  the  world  and  your  own  wicked  hearts  to  plot  your 
ruin.  Sometimes  the  devil  succeeds  in  his  hellish  designs 
by  crafty  wiles,  and  sometimes  by  violent  assaults.  It  is 
one  of  his  crafty  wiles  to  paint  sin  as  duty,  and  duty  as  sin. 
Under  the  notion  of  greater  purity,  he  persuades  people 
to  refrain  from  ordinances  purely  administered.  When 
ofiended  with  fellow  professors,  he  slily  insinuates  that 
resentment  is  a  Christian  duty.  But  whatsoever  varnish 
he  puts  upon  it,  a  desire  of  revenge  is  generally  at  the 
bottom,  rather  than  the  glory  of  God,  the  interest  of  the 
church,  or  the  good  of  an  ofi"ending  brother.  Sometimes 
he  persuades  them,  that  they  may  please  their  imaginations 
without  much  danger,  by  indulging  them  in  painting  a 
fanciful  scene,  whereby  their  affections  are  ensnared  before 
they  are  aware,  and  they  are  inclined  to  the  commission  of 
some  base  iniquity,  contrary  to  their  first  design  or  expecta- 
tion. Now  he  fills  them  with  great  disquietude,  by  painting 
their  difficulties   in  the   strongest  colours;   now,  leading 


THE    SPIRITUAL    CONFLICT.  343 

them  into  the  fools'  paradise,  he  so  tickles  their  minds 
with  scenes  of  vanity,  that  they  forget  the  evil  day  till  it 
comes  upon  them  with  double  distress.  One  while  he 
would  seem  to  turn  advocate  for  heaven,  persuading  them 
their  sins  are  so  heinous  that  they  cannot  be  forgiven  con- 
sistent with  the  divine  honour ;  at  another  time,  conceal- 
ing the  turpitude  of  sin,  and  fixing  their  minds  intensely 
on  their  good  affections  and  good  deeds,  he  excites  in  them 
spiritual  pride  and  self-confidence.  When  he  cannot 
seduce  them  by  crafty  wiles,  he  attempts  to  overcome  them 
by  storm,  before  they  have  time  to  fortify  themselves 
against  his  violent  assaults.  Taking  the  advantage  of  a 
critical  juncture  to  raise  their  fears,  he  suddenly  hurries 
them  into  sin  in  order  to  screen  themselves,  or  escape  an 
apprehended  danger,  as  in  the  case  of  Peter,  when  he 
denied  his  Lord  with  oaths  and  cursing.  He  plays  upon 
them  with  all  his  fiery  darts,  such  as  blasphemous  injec- 
tions, temptations  to  part  with  Christ,  or  question  the  re- 
ality of  religion ;  fiery  darts,  indeed,  and  most  painful, 
the  poison  whereof  seems  to  drink  up  their  exhausted 
spirits.  By  such  means  as  these,  Satan  will  try  to  gain 
ground  upon  you ;  to  prevent  which,  you  ought  to  learn  the 
nature  of  his  temptations,  and  the  means  by  which  they 
may  be  repelled.  Learn  your  weak  side,  and  guard  it 
well,  for  on  this  quarter  the  attacks  of  the  enemy  are  most 
likely  to  succeed.  Be  constantly  careful  to  mortify  all 
the  deeds  of  the  body,  especially  your  constitutional  sin. 
In  this,  nature  affords  the  tempter  a  double  advantage 
against  you ;   this  has  the  command  of  other  lusts.    Take 


344  THE    SPIRITUAL    CONFLICT. 

the  leader,  then,  and  the  whole  band  will  be  easily  routed. 
In  order  to  assist  you  in  finding  it  out,  I  shall  give  you 
some  of  its  leading  characters.  It  is  that  sin,  which  you 
have  most  frequently  wished  were  no  sin  ;  that  on  account 
of  which  you  have  been  enabled  to  endure  the  greatest 
difficulties ;  that  for  which  conscience  is  most  apt  to  accuse 
you,  and  for  which  invention  is  most  ready  to  find  out  ex- 
cuses; it  is  that  sin  which  disturbs  you  most  in  your 
secret  retirements,  crowds  first  upon  your  thoughts  in  the 
morning,  employs  them  most  in  the  silent  watches  of  the 
night,  and  most  easily  carries  away  your  heart  at  any 
time. 

Watch  against  and  resist  the  very  first  motions  of  sin. 
Lay  restraint  upon  the  first  sallies  of  corrupt  afiiections 
and  wandering  thoughts.  Whenever  you  find  imagination 
begin  to  be  pleased  with  tempting  baits,  to  devise  excuses 
for  the  indulgence  of  the  flesh,  or  for  the  neglect  or  care- 
less performance  of  duty,  then  you  may  be  assured  you 
are  falling  into  temptation,  and  that  it  is  high  time  for  you 
to  be  upon  your  guard.  Immediately  check  the  dalliance 
of  your  hearts  with  forbidden  objects,  and  hold  not  the 
least  correspondence  with  the  enemy.  Want  of  care,  in 
this  point,  was  the  source  of  the  numerous  train  of  miseries, 
into  which  the  whole  human  race  are  plunged. 

Take  unto  you  the  whole  armour  of  God.  Be  skilful, 
be  constant,  be  active  in  the  use  of  every  part  of  the 
spiritual  armour.  It  is  a  shame  for  a  soldier  to  loiter,  or 
suff'er  his  arms  to  lie  by  him  rusty.  If  you  quit  your 
arms,  or  turn  your  backs,  you  will,  doubtless,  fall  a  prey 


THE    SPIRITUAL    CONFLICT.  345 

to  your  enemies.  Armour  is  provided  for  every  part 
except  your  back,  to  teach  you  that  you  must  maintain 
the  war  with  courage,  and  persevering  constancy.  There 
is  no  discharge  in  this  warfare,  while  you  are  in  your  ene- 
mies' country,  or  any  of  them  infest  your  borders ;  but 
thousands  of  them  every  moment  besiege  your  hearts. 
The  Christian  life  is  a  life  of  progress,  in  order  to  which 
the  continued  exercise  of  grace  is  necessary,  especially  of 
faith,  which  is  the  life  of  every  grace.  The  various 
ordinances  are  conduits  for  the  communication  of  divine 
influences  to  mortify  your  corruptions  and  quicken  your 
graces.  These  are  appointed  as  means  to  lead  your  minds 
away  from  the  world,  and  fix  them  upon  spiritual  objects, 
the  beauty  of  which  kindles  in  the  heart  a  growing  affec- 
tion for  them ;  but  a  growing  affection  for  spiritual 
objects  is  the  life  and  increase  of  holiness,  and  the 
increase  of  holiness  is  the  destruction  of  sin,  your  mortal 
enemy.  If,  then,  you  neglect  to  stir  up  the  gift  of  grace 
God  has  bestowed  upon  you,  by  neglecting  the  means  ap- 
pointed for  that  purpose,  you  will  decay  in  spiritual 
strength,  and  youi*  enemies  will  prevail  against  you. 

Finally,  follow  the  directions  and  example  of  your  Lead- 
er, and  keep  close  by  his  standard.  A  brave  general  is 
the  life  of  war.  But  in  Christ  you  have  the  most  glorious 
example  to  influence  all  your  conduct,  and  aid  for  the  per- 
formance of  all  your  duty — an  example  of  diligence,  watch- 
fulness, zeal,  courage,  wisdom,  and  faithfulness  in  fulfilling 
all  righteousness  and  resisting  every  temptation.  Continual- 
ly imitate  this  worthy  pattern,  and  look  to  the  Captain  of 


346  THE    SPIRITUAL    CONFLICT. 

your  salvation  for  all  the  succours  you  need.  He  has  every 
supply  to  give,  and  you  have  an  oath  and  promise  that  "as 
your  day  is  so  shall  your  strength  be."  Keep  close  by  the 
camp  of  Christ,  for  if  you  carelessly  wander  from  it,  you 
will  fall  into  the  hands  of  your  enemies.  Follow  "  the 
footsteps  of  the  flock."  Spiritual  example  and  spiritual 
conversation  are  noble  means  of  promoting  the  spiritual 
life.  It  is  an  unspeakable  advantage  to  have  brave 
assistants  in  the  field  of  battle ;  their  heroism  inspires 
their  fellows  to  noble  actions.  But  those  who  are  with  our 
Lord  "are  called,  and  faithful,  and  chosen;"  whose  faith 
follow,  and  imitate  them  as  far  as  they  imitate  Christ. 
Tread  in  the  steps  of  those  worthy  heroes,  who  have  trod 
the  paths  of  virtue  and  grace  before  you,  and  having  dis- 
tinguished themselves  by  their  noble  achievements,  now 
gloriously  triumph  before  the  throne. 

Did  you  need  motives  to  excite  you  to  duties  so  ne- 
cessary and  so  noble,  I  might  observe  to  you  the  glory  of 
the  cause  which  you  have  espoused.  You  have  enlisted  to 
fight  the  battles  of  the  King  of  glory.  The  royalties  of 
heaven  have  been  invaded,  and  you  are  called  to  resist  the 
bold  invader.  Consider  also  the  dignity  of  your  character — 
a  brave  soldier  has  been  a  glorious  character  in  every  age ; 
but  what  is  the  glory  of  the  Alexanders,  the  Scipios,  and 
all  the  renowned  heroes  of  antiquity,  to  the  glory  of  the 
spiritual  soldier — a  soldier  under  the  Lord  of  hosts  !  To 
subdue  one  corruption  is  greater  glory  than  to  conquer  a 
kingdom — a  world !  Yes,  greater  glory  than  to  conquer 
ten   thousand   worlds !    How  great   the   glory,   then,   to 


THE    SPIRITUAL    CONFLICT.  347 

obtain  victory  over  your  innumerable  lusts,  the  countless 
temptations  of  an  ensnaring  world,  and  the  prince  of  dark- 
ness himself,  with  all  his  furious,  infernal  forces  !  Besides, 
you  go  not  a  warfare  at  your  own  charge.  Your  armour 
is  provided,  and  everything  you  need  for  the  warfare. 
Take  a  view  of  what  it  is  for  which  you  fight — not  for  a 
spot  of  earth — not  for  a  temporal  throne  or  kingdom — not 
for  a  crown  of  yellow  dust — No  !  but  for  an  everlasting 
kingdom !  for  a  crown  of  glory  which  fadeth  not  away ! 
Nor  is  it  for  another  you  fight,  but  for  yourselves.  Every 
spiritual  soldier  shall  reign  for  ever  as  a  king.  "  To  him 
that  overcometh,"  saith  Christ,  "  will  I  grant  to  sit  with 
me  in  my  throne,  even  as  I  also  overcame,  and  am  set 
down  with  my  Father  in  his  throne."  Rev.  iii.  23.  And 
the  more  valiant  you  are  for  the  Lord  of  hosts,  your  crown 
will  shine  with  the  more  distinguished  brightness.  Oh, 
the  dignity  of  the  martyrs'  crown  !  the  glory  of  their 
reward,  who  have  gone  to  heaven  through  a  sea  of  blood ! 
The  eternal  weight  of  glory  you  have  in  prospect  as 
a  reward  of  victory,  is  sufiicient  to  awaken  all  your 
strength,  to  rouse  all  your  resolution,  and  inflame  all  the 
ardour  of  your  breasts.  Nor  do  you  proceed  upon  uncer- 
tainties ;  the  Captain  of  your  salvation  has  secured  to  you 
the  victory.  Upon  the  cross  he  triumphed  over  all  his 
enemies,  and  yours.  In  dying  he  conquered  death,  and 
him  that  has  the  power  of  death  ;  and  now  he  is  exalted  to 
his  eternal  throne,  he  holds  the  keys  of  hell  and  death. 
Courage,  then,  0  Christians !  courage — You  shall  be  more 
than  conquerors  through  him  that  loved  you,  and  washed 


348  THE    SPIRITUAL    CONFLICT. 

you  in  his  own  blood  !  To  arms  !    to  arms  !   A  few  strokes 
more,  and  you  win  the  crown  for  ever ! 

3.  I  shall  finish  this  discourse  with  an  address  to  grace- 
less sinners — to  you  who  still  continue  in  Satan's  interests ! 
Each  of  you  I  address  under  this  character,  who  live  in 
the  practice  of  any  known  sin  of  heart  or  life ;  who  live 
in  the  neglect  of  any  known  duty  to  God  or  man  ;  who  take 
pleasure  in  the  service  of  Satan,  and  in  the  conversation 
of  those  who  join  with  him  in  his  conspiracy  against 
ieaven  ;  who  never  felt  the  arrows  of  conviction  stick 
'ast  in  your  hearts,  nor  ever  have  dropped  the  weapons  of 
'our  rebellion ;  who  have  never  by  faith  enlisted  with 
;hrist,  nor  ever  engaged  in  the  spiritual  warfare.  You 
i,re  enemies  to  Christ,  and  join  in  confederacy  with  his 
bitterest  enemies.  Christ  has  set  up  a  standard  in  our 
guilty  world,  and  by  the  oifers  of  the  gospel  invites  your 
flight  to  it.  Satan  has  also  set  up  a  standard  in  opposition 
to  Christ,  and  by  the  various  corruptions  of  your  nature, 
the  allurements  of  the  world,  and  his  sly  insinuations,  he 
binds  you  to  his  interest.  His  promises  are  fair  but  false. 
He  makes  large  promises  of  much  comfort  in  the  world 
and  in  the  indulgence  of  your  filthy  lusts.  He  persuades 
you  that  there  is  no  great  danger,  nor  any  necessity  for  so 
much  earnestness  about  religion  as  ministers  urge  you  to : 
there  is  enough  time  to  repent,  God  is  merciful,  and  will 
not  be  severe  to  mark  small  ofiences  against  you.  True,  God 
is  merciful,  blessed  be  his  name  !  but  he  is  just  as  well  as 
merciful ;  and  never,  never  will  he  exercise  mercy  to 
the  prejudice  of  his  justice  !    If  you  continue  in  your  sins, 


THE    SPIRITUAL    CONFLICT.  349 

you  shall  perish.  If  you  expect  to  be  happy,  you  must 
renounce  all  your  lusts,  and  all  the  vanities  of  this 
deluding  world.  You  must  enlist  in  the  spiritual  war- 
fare, put  on  the  armour  of  Christ  and  wear  his  livery. 
You  must  have  common  friends,  common  enemies,  and 
common  interests  with  him.  And  can  all  this  be  done  by 
a  few  lazy  wishes,  and  ineifectual  resolutions  ?  No  !  to 
obtain  ti'ue  religion,  is  not  so  easy  to  corrupt  nature  as 
some  imagine.  Indolent  souls  have  no  claim  to  it.  "  The 
kingdom  of  heaven  suffereth  violence,  and  the  violent  take 
it  by  force."  You  must  deny  yourselves,  take  up  your 
cross  and  follow  Christ,  if  you  expect  to  enter  into  heaven. 
You  must  strive,  you  must  wrestle,  you  must  fight,  for  the 
crown.  Rouse,  then,  0  sinner  !  rouse  from  your  fatal 
security  !  an  hour's  delay  may  cost  you  an  eternity  of 
sufferings  ! 

Your  present  warfare  is  most  base,  dangerous,  and  un- 
reasonable. You  commit  hostilities  against  the  "  Lord  of 
lords  and  King  of  kings;"  his  royalties  you  have  invaded, 
his  authority  contemned,  trampled  upon  his  laws,  and  cut 
off  your  allegiance  to  him.  You  have  revolted  from  his 
government,  turned  enemies  to  his  crown ;  and,  were  it 
possible,  would  not  only  dethrone  Jehovah,  but  destroy  his 
being:  for  "the  fool  hath  said  in  his  heart.  There  is  no 
God."  Oh,  your  horrid  ingratitude  against  the  parent  of 
your  being — the  God  of  all  your  mercies !  By  his  power 
you  live,  and  every  moment  of  your  life  you  receive  count- 
less favours  from  the  un wasted  treasures  of  his  goodness  ; 
and  yet  you  join  against  him  with  cursed  demons  who,  for 
30 


350  THE    SPIRITUAL    CONFLICT. 

their  base  revolt,  were  damned  to  the  bottomless  pit.  And 
this  is  all  the  wages  you  shall  receive,  if  you  persevere  in 
your  present  warfare. 

Your  conduct  is  not  only  wicked,  but  weak,  and  the 
consequences  of  it  will  be  terrible  to  your  souls  if  persisted 
in.  You  rebel  against  Him,  who  in  one  moment  can  dash 
you  in  pieces  as  a  potter's  sherd.  The  pillars  of  heaven 
totter,  and  the  everlasting  hills  bow  before  him !  If  he 
look  on  the  mountains,  they  smoke,  and  the  most  obdurate 
devils  in  hell  tremble  at  his  presence !  How,  then,  shall 
worms  of  the  dust  bear  up  under  the  weight  of  his  wrath  ? 
Why  should  you  attempt  the  unequal  war  ?  Are  you  a 
match  for  Jehovah  ?  Can  you  thunder  with  a  voice  like 
his  ?  Can  you  bear  the  lightning  of  his  glittering  spear  ? 
He  has  levelled  all  the  artillery  of  heaven  against  you ! 
prepared  his  instruments  of  death !  fixed  his  arrows  upon 
the  string !  whet  his  sword — his  sword  edged  with  all  the 
flaming  vengeance  of  God !  Harness  yourselves  for  the 
battle,  0  ye  rebels!  Clothe  you  with  all  your  hellish 
armour,  your  hardness  of  heart,  your  presumption,  your 
atheism  and  infidelity,  your  horrid  oaths  and  imprecations, 
and  try  if  they  will  be  any  defence  in  the  day  of  his  anger, 
in  the  day  when  he  shall  come  forth  to  avenge  the  injuries 
of  insulted  majesty  !  Oh,  what  language,  what  idea  can 
paint  the  displeasure  of  incensed  Deity !  Indignation  and 
wrath,  tribulation  and  anguish  is  its  mildest  voice !  But 
to  all  this  punishment  you  are  exposed,  my  poor,  thought- 
less, deluded  fellow  mortals !  If  you  turn  not  from  the 
evil  of  your  ways,  the  tempest  of  his  fury  shall  beat  upon 
your  naked  souls,  in  one  eternal,  unremitted  storm. 


THE    SPIRITUAL    CONFLICT.  851 

Drop,  then,  0  guilty  sinners  !  drop  the  weapons  of  your 
rebellion !  submit  to  the  Lord  Jesus  Christ !  Touch  his 
peaceful  sceptre,  lest  he  break  you  in  pieces  with  his  iron 
rod !  The  flag  of  mercy  held  out  in  the  gospel  invites  you 
over  to  the  camp  of  Christ ;  the  glory  of  the  cause  in  which 
you  are  called  to  engage  invites  you;  and  all  the  rewards 
of  victory  invite  you — rewards  the  most  glorious  and  most 
certain.  If  you  enlist  in  the  spiritual  warfare,  you  shall 
overcome  through  the  blood  of  the  Lamb  and  the  word  of 
his  testimony.  You  shall  triumphantly  enter  the  new 
Jerusalem  with  palms  of  everlasting  victory. 


SAMUEL    FINLEY,  D.  D. 


Dr.  Finlef  was  born  in  the  County  of  Armagh,  in  Ireland,  in 
the  year  1715,  and  was  one  of  seven  sons,  who  were  all  esteemed 
pious. 

The  parents  of  Dr.  Finley  were  of  Scotch  descent,  and  were  dis- 
tinguished for  their  piety.  Finding  their  son  to  be  of  a  quick 
capacity,  and  fond  of  learning,  they  resolved  to  give  him  the  best 
education  which  their  circumstances  would  admit ;  and  after  he  had 
obtained  the  rudiments  of  an  English  education,  he  was  sent  abroad 
some  distance  from  home,  to  prosecute  his  studies.  In  this  school, 
he  distinguished  himself  by  his  assiduity  and  his  proficiency  in 
learning. 

When  he  was  in  his  nineteenth  year,  he  emigrated  to  America. 
He  arrived  in  Philadelphia,  on  the  28th  of  September,  in  the  year 
1734.  He  appears  to  have  become  a  subject  of  divine  grace,  at  a 
very  early  age.  Upon  his  coming  to  America,  he  steadily  pursued 
his  studies  with  a  view  to  the  holy  ministry.  And  as  he  arrived  in 
Philadelphia  at  the  very  time  when  Mr.  Tennent's  school  was 
flourishing  at  Neshaminy,  and  as  there  was  then  no  other  institution 
in  the  Presbyterian  Church  where  young  men  were  trained  for  the 
ministry,  there  is  the  strongest  probability  that  he  was  a  student  at 
the  Log  College.  This  probability  is  strengthened  by  the  fact  that 
he  put  himself  under  the  care  of  the  New  Brunswick  Presbytery, 
most  of  the  members  of  which  were  educated  in  this  school.  His 
licensure  took  place  on  the  5th  of  August,  in  the  year  1740.  Having 
(352  ) 


SAMUEL    FINLEY,    D.  D.  353 

received  authority  to  preach,  he  itinerated  extensively  ;  and,  as  hia 
pulpit  talents  were  of  a  high  order  of  excellence,  he  was  eminently 
useful. 

His  labours  were  greatly  blessed  in  West  Jersey ; — in  Deerfield, 
Greenwich,  and  Cape  May,  He  preached  also  for  six  months,  with 
great  acceptance,  in  the  congregation  to  which  Gilbert  Tennent  was 
afterwards  called,  in  Philadelphia.  His  ordination  took  place  on 
the  13th  of  October,  in  the  year  1742.  He  was  probably  ordained 
as  an  evangelist,  and  continued  to  visit  the  places  destitute  of  the 
stated  means  of  grace,  for  several  years ;  and  all  accounts  agree  in 
ascril)ing  much  success  to  his  itinerant  labours.  It  is  probably 
during  this  period,  while  preaching  in  a  congregation  in  New 
Haven,  on  account  of  the  rigid  laws  of  the  land,  he  was  seized  as  a 
vagrant,  and  carried  beyond  the  limits  of  the  colony.  He  does  not 
appear  to  have  been  permanently  settled  as  a  pastor,  until  June, 
1744,when  he  accepted  a  call  from  Nottingham,  Maryland.  In  this 
place  he  remained  for  seventeen  years.  It  was  here,  also,  he 
established  an  academy,  with  the  view,  chiefly,  of  preparing  young 
men  for  the  ministry. 

Dr.  Finley  was  elected  president  of  the  College  of  New  Jersey 
in  the  year  1761,  and  immediately  entered  upon  the  duties  of  his 
office,  and  the  trustees  were  not  disappointed  in  their  expectations 
of  his  wisdom  and  efficiency.  As  he  was  permitted  to  remain  five 
years  in  office,  he  had  the  opportunity  of  carrying  into  effect  plans 
for  the  improvement  of  the  institution,  so  that  its  reputation  was 
greatly  extended. 

The  disease  of  which  he  died  was  brought  on  by  too  great  assi- 
duity in  his  studies,  and  too  constant  occupation  in  the  public 
duties  of  his  office.  He  did  not  die  at  home,  but  in  the  city  of 
Philadelphia,  whither  he  had  gone  to  consult  physicians  respecting 
his  disease.  Ilis  death  occurred  on  the  16th  day  of  July,  1766,  in 
the  fifty-first  year  of  his  age. 

His  death-bed  experience  was  most  remarkable,  which  can  be 
Been  in  his  biography  in  the  "  Log  College." 

30* 


THE   MADNESS  OF   MANKIND. 


A     SERMON     BY     THE     EEV.     SAMUEL     FINLET,     PREACHED     IN     THE     "NEW 
PRESBYTERIAJi     CHURCH,"    PHILADELPHIA,    JUNE    9tH,     1754. 


"  And  madness  is  in  their  heart  while  they  live,  and  after  that  they  go 
to  the  dead." — Eccl.  ix.  3. 

Whoever  seriously  views  and  wisely  considers  the  man- 
ners of  mankind,  and  brings  them  to  the  test  of  right  rea- 
son, will  be  forced  to  receive  the  same  melancholy  idea  of 
them  represented  in  this  text.  The  words  are  Solomon's, 
who  was  not  only  an  indefatigable  student  of  nature,  but 
an  accurate  observer  of  divine  providence,  of  the  conduct 
of  men,  and  the  several  consequences  of  actions,  divine 
and  human.  He  here  tells  us  the  result  of  his  researches 
respecting  these.  As  to  providence,  that  though  God  has 
a  special  regard  to  the  holy  and  good,  yet  in  external 
things  he  makes  no  difference,  but  "all  things  come  alike 
to  all."  As  to  mankind,  that  they  take  occasion  from 
these  promiscuous  dispensations  to  commit  wickedness 
without  reserve.  "Their  heart  is  full  of  evil;"  for  they 
observe,  that  "  such  as  work  wickedness  are  set  up ;  and 

they  who  tempt  God  are  even  delivered."     Mai.  iii.  15. 

(354) 


THE    MADNESS    OF     MANKIND.  355 

This  has  sometimes  been  puzzling  to  the  pious,  but  has 
struck  the  ungodly  with  madness.  Hence  it  comes,  that 
*' madness  is  in  their  heart  while  they  live." 

Madness  is  a  state  of  irregularity  and  discomposure. 
The  person  affected  with  it  is  not  fixed  in  his  purpose ;  is 
not  influenced  in  his  conduct  by  the  most  engaging  motives ; 
pays  no  regard  to  the  dictates  of  right  reason  ;  nor  is  care- 
ful about  what  is  decorous,  disadvantageous,  or  dangerous. 
Now,  we  are  assured  by  unerring  truth,  that  this  is  the 
state  of  the  "sons  of  men."  It  is  true,  they  make  high 
pretences  to  wisdom,  and  have  a  show  of  it ;  but  "  the  wis- 
dom of  this  world  is  foolishness  with  God."  1  Cor.  iii.  19. 
If  madness  were  concealed  in  the  heart,  we  could  not  dis- 
cover it ;  but  "  out  of  the  abundance  of  the  heart  the  mouth 
speaketh"  (Matt,  xii.  34) ;  and  so  by  mens'  words  and 
actions  we  come  to  know  what  is  in  their  hearts.  Hence, 
a  course  of  life  contrary  to  right  reason,  and  just  rules  of 
conduct,  will  evidence  heart-madness. 

In  treating  this  subject,  I  am  naturally  led  to  show 
wherein  the  madness  of  human  hearts  discovers  itself. 
This  cannot  be  done  but  by  mentioning  particular  instances 
of  human  conduct.  And  as  I  apprehend  that  the  method 
of  such  a  narration  is  in  a  great  measure  arbitrary,  I  shall 
not  attempt  a  nice  arrangement  of  the  general  heads  in 
natural  order,  but  propose  them  as  they  occur. 

I.  Precipitant  conclusions  concerning  persons,  things, 
or  opinions,  formed  without  evidence,  and  often  in  defiance 
of  demonstration  to  the  contrary,  discover  a  degree  of 
madness.     The  crowd  of  mankind  determine  the  most  im- 


356  THE    MADNESS    OF    MANKIND. 

portant  points,  "without  weighing  the  reasons  on  both  sides 
of  the  question.  In  their  OAvn  imagination  thej  quickly 
penetrate  matters,  which  to  the  more  judicious  are  abstruse 
and  intricate.  If  they  embrace  truth,  it  is  by  accident. 
They  contend  for  religion  not  because  they  see  its  proper 
evidence,  but  because  they  have  been  accustomed  to  it. 
And  thus  they  may  be  orthodox  and  regular  Christians, 
from  no  better  principles  than  those  from  which  the  Turks 
are  Mohammedans.  Nay,  they  form  their  judgment  of 
religion,  the  highest  concern  of  all,  with  more  indifference 
than  of  the  small  affairs  of  this  life.  From  hence  arise  the 
many  sottish  opinions,  wild  reveries,  and  destructive  here- 
sies, that  pass  for  pure  religion  with  their  respective  vota- 
ries, divide  the  christianized  world  into  so  many  opposite 
parties,  are  contended  for  with  a  peremptoriness  that 
knows  not  to  yield  to  argument,  and  promoted  frequently 
with  a  bitter,  sometimes  with  a  bloody  zeal.  What  intelli- 
gent Christian  is  there,  who,  without  a  mixture  of  pity 
and  contempt,  can  observe  the  professors  of  wisdom  become 
fools  (Rom.  i.  22);  hear  the  dictates  of  eternal  wisdom 
pronounced  folly,  with  a  supercilious  air,  and  fanciful  chi- 
meras substituted  in  its  room  ?  It  would  seem  as  though 
the  faculty  of  reasoning  was,  to  many,  given  in  vain ; 
while  one  asserts  the  uselessness  of  it  in  religion,  another, 
its  sufficiency  in  our  lapsed  state.  This  denies  the  neces- 
sity of  any  divine  revelation ;  that  asserts,  every  circum- 
stance must  be  immediately  revealed.  One  thinks  saving 
grace  consists  in  moral  honesty ;  another  places  it  in  the 
observance  of  invented  forms.     One  is  a  libertine,  who 


THE    MADNESS    OF    MANKIND.  357 

fancies  lie  serves  God  while  he  gratifies  his  lusts ;  another 
is  superstitious,  and  thinks  to  please  him  by  monkish 
austerities.  One  is  content  with  a  dead  faith,  which 
neither  "  purifies  the  heart,"  nor  "  works  by  love  ;"  another 
is  persuaded  he  shall  be  saved  by  his  good  works,  though 
imperfect,  without  faith  in  the  righteousness  of  Christ. 
This  lays  the  whole  stress  on  orthodox  principles ;  that 
thinks  it  indifferent  what  we  believe.  Some  doubt  not 
their  safety,  because  they  are  of  such  a  particular  religious 
denomination  ;  others  are  of  opinion  that  all  denominations 
stand  alike  fair  for  salvation.  Here  is  a  bigot,  who  esteems 
every  circumstance  in  religion  to  be  essential,  and  what- 
ever he  believes  to  be  right  and  true  must  be  a  term  of 
communion ;  there  is  a  latitudinarian  whose  religion  has 
little  or  nothing  in  it  that  is  important,  or  worthy  to  be 
earnestly  contended  for.  Here  unaffecting  speculation  is 
triumphant ;  there  ignorance  is  the  mother  of  devotion. 
Here  religion  is  dressed  in  gaudy  attire,  with  Jewish, 
worldly  pomp,  insomuch  that  its  first  institution  is  hardly 
at  all  discernible  ;  there  the  pure,  external  ordinances  of 
God  himself  are  rejected  with  scorn,  from  a  swollen  conceit 
of  spirituality.  Now  all  these  contradictory  parties  will 
be  equally  stiff  and  positive  in  their  notions ;  yet  are  all 
equally  extravagant  and  monstrous,  all  opposite  to  divine 
revelation  and  the  reason  of  things.  And  are  all  these, 
0  my  soul !  are  all  these  the  rational  sons  of  men  ?  Are 
all  these  sure  they  are  wise  ?  Can  truth,  divine  truth,  be 
a  system — a  system  did  I  say  ? — a  heap  of  dotages  ?  Can  rea- 
son, strict  reason,  approve  contradictions  ?  or  rather,  must 


858  THE    MADNESS     OF    MANKIND. 

we  not  assuredly  conclude,  "  that  madness  is  in  their  heart 
•while  they  live?" 

Nor  shall  we  find  more  wisdom  in  their  judgment  of 
men,  than  of  things.  They  conclude  of  characters  in  the 
lump  ;  can  hardly  see  anything  amiable  and  good,  when 
some  things  displease ;  nor  are  blemishes  apt  to  be  dis- 
gustful, when  some  good  qualities  shine.  Superficial 
defects  hide  substantial  excellencies  from  the  vulgar  eye  ; 
whilst  the  absence  of  all  valuable  accomplishments  is 
easily  supplied  by  mere  sound,  and  empty  show.  Wisdom 
and  virtue,  meanly  clothed,  are  despised ;  whilst  ignorance 
and  vice,  dressed  in  purple,  are  honoured.  An  easy  air, 
and  genteel  address,  often  recommend  nonsense,  and  make 
flattery  appear  sincere  ;  but  an  uncouth  mode  will  cause 
the  same  persons  to  disrelish  undissembled  regard,  and 
solid  discretion.  Even  learned  critics  do  sometimes  defend 
the  very  absurdities  of  a  favourite  author,  and  censure 
what  is  truly  sublime  in  another.  Whole  communities, 
nay,  whole  nations  lie  under  the  censure  which  belongs  only 
to  a  part,  and  perhaps  a  small  part  of  them.  Thus  man- 
kind judge  as  though  reason  taught  them  to  make  the  con- 
clusion universal,  when  the  premises  are  only  particular. 

II.  Men  judge  not  more  precipitantly,  than  speak  and 
act  inconsiderately.  How  frequently  may  we  see  proper 
and  improper  confused — no  respect  had  to  time,  or  place, 
or  persons  ;  nor  a  thought  of  the  obvious  and  unavoidable 
consequences  !  How  many  live  as  if  there  was  no  need  of 
caution,  no  possible  danger  of  missing  the  right,  nor  any 
extreme   to  be  feared — as  if  nothing  could  follow  from 


THE    MADNESS    OF    MANKIND.  359 

any  course  of  conduct,  and  a  necessary  cause  would  not 
produce  its  genuine  effect — as  if  prudence  and  circum- 
spection were  names,  and  no  power  of  deliberation  had 
ever  been  given  !  They  live  at  random,  and  seem  to  con- 
sider right  and  wrong  with  absolute  indifference.  In  the 
religious  life  some  are  offensive,  others  stumble  and  fall, 
and  some  take  offence  when  none  is  given.  In  the  civil 
life,  many  ruin  themselves  in  their  worldly  affairs,  and 
others  too,  by  indiscretion.  Some  live  above  their  ability, 
engage  in  matters  too  high  for  them,  and  fall  by  those 
means  by  which  they  thought  to  rise.  The  imprudent 
j^^arsuit  of  grandeur  brings  others  into  contempt,  whilst 
they  industriously  seek  to  obtain  a  character  which  they 
cannot  support ;  and  climb  to  a  pinnacle,  where  their 
brains  are  turned  and  they  cannot  stand.  Many  in  a 
devout  qualm  engage  in  a  course  of  strict  religion,  without 
a  rational  sense  of  its  importance,  or  "  counting  the  cost." 
Luke  xiv.  28.  They  think  not  what  offences  and  stumbling 
blocks  are  in  the  way — what  artifices  of  Satan — what 
allurements  of  the  flesh,  and  what  terrors  of  the  world  are 
combined  to  turn  them  aside — how  "  strait  the  gate,"  how 
"  narrow  the  path,"  (Matt.  vii.  14,)  how  arduous  the  as- 
cent, and  how  deceitful  and  impotent  their  souls — what 
self-denial,  what  humbleness  of  mind,  what  watchfulness 
and  care,  and  what  courage  and  determined  resolution,  are 
requisite  for  the  purpose.  They  assure  themselves  that 
they  will  stand  firm  against  all  assaults,  though  they  were 
at  no  pains  to  dig  deep,  and  found  themselves  on  a  rock. 
Hence,  when  the  rain  descends,  when  the  floods  come,  and 


360  THE    MADNESS    OF    MANKIND. 

the  winds  blow  and  beat  upon  them,  they  fall,  (Matt.  vii. 
26,  27,)  and  are  carried  headlong  down  the  stream.  Hence 
their  goodness  is  as  a  morning  cloud,  and  vanishes  like  the 
early  dew.  Hos.  vi.  4.  They  either  become  profane,  or 
are  taken  in  the  snare  of  some  delusive  opinion  or  heresy. 
"  They  turn  away  their  ears  from  the  truth,  and  are  turned 
unto  fables,"  (2  Tim.  iv.  4,)  and  thus  ends  their  religion. 

III.  Many  appear  to  have  false  views  of  what  is  ad- 
vantageous or  hurtful,  and  draw  false  inferences  from 
actions  and  events.  In  how  strange  a  light  do  they 
look  on  strict  piety,  who  disdain  it  as  mean,  or  avoid 
it  as  unpleasant ;  and  how  come  the  paths  of  sin  to  ap- 
pear honourable  and  blissful  ?  Religious  persons  and 
spiritual  conversation  are  by  many  shunned,  as  though 
they  were  dangerous,  while  the  loose  and  profane  are 
chosen  for  companions,  as  though  they  were  most  safe. 
They  are  not  afraid  to  violate  the  laws  of  God,  yet  they 
dread  his  threatened  vengeance.  Hell  is  their  terror,  sin 
their  sport  and  entertainment.  They  tremble  at  the  effect, 
yet  delight  in  its  proper  cause.  But  how  absurd  is  it, 
mentally  to  separate  misery  from  sin,  when  they  can  never 
be  separated  in  fact  ?  The  eternal  reason  of  things  has 
made  their  connection  inviolable.  What  false  apprehen- 
fiion  have  many  of  their  own  cases !  The  aged  and  infirm 
think  of  years  to  come,  and  hence  defer  their  intended 
preparations  for  death.  The  drunkard  never  knows  his 
capacity,  but  thinks  he  may  safely  venture  to  take  the 
other  glass  ;  nor  does  the  covetous  miser  ever  judge  truly 
of  his  necessity,  and  therefore  lives  poor  in  the  midst 
of  plenty. 


THE    MADNESS    OF    MANKIND.  3G1 

Every  occurrence  is  perverted.  The  goodness  of  God, 
which  would  seem  sufficient  to  melt  hard  hearts,  and  forui 
them  according  to  his  will,  becomes  a  mean  of  hardening 
them  against  him.  If  he  gives  to  some  abundance  of 
worldly  wealth,  they  use  it  as  though  it  were  a  license 
given  them  to  indulge  wantonness,  excess  of  riot,  luxury, 
and  all  those  sensual  pleasures,  which  to  others  are 
forbidden.  If  honour  and  power  are  conferred  on  them, 
they  act  as  though  they  were  advanced  above  a  scrupulous 
regard  to  the  divine  commands.  They  seem  to  say,  "  Who 
is  the  Lord  that  we  should  obey  him  ?"  Ex.  v.  2. 
Because  the  wicked  prosper,  they  conclude  that  it  is  quite 
safe  to  follow  their  ways  :  "  and  because  sentence  against 
an  evil  work  is  not  speedily  executed"  (Eccl.  viii.  11),  they 
are  bold  in  impiety,  presuming  on  perpetual  impunity. 
They  see  men  despise  piety,  and  even  sit  in  the  scorner's 
chair,  yet  no  visible  evil  befalls  them;  hence  some  are 
tempted  to  think  divine  threats  are  but  bug-bears,  and 
religion  but  a  fancy.  On  the  contrary,  pious  people  are 
distressed,  often  severely  reproached  and  run  down,  and 
no  visible  regard  manifested  for  all  their  care  to  please 
God.  Upon  this,  others  readily  determine,  that  "it  is  vain 
to  serve  him !"  Mai.  iii.  14.  Some,  who  made  a  plausible 
profession  of  strict  religion,  fall  away,  and  prove  them- 
selves, by  their  after  conduct,  to  have  been  but  hypocrites ; 
therefore,  others  carefully  avoid  any  appearance  of  piety, 
that  they  may  avoid  hypocrisy.  They  expect  to  be  ac- 
counted honest  and  upright,  when  they  are  openly  wicked 

and  glory  in  their  shame. 
31 


8G2  THE    MADNESS    OF    MANKIND. 

IV.  There  are  numbers  who  do  not  so  much  as  attempt 
to  form  their  judgment  or  regulate  their  practice,  by 
reason.  They  follow  the  vogue  without  scruple.  They 
seek  no  other  test  of  truth,  than  that  it  is  said  by  the 
great  or  the  many ;  nor  any  other  proof  of  the  propriety 
and  goodness  of  their  behaviour,  but  that  it  is  modish.  Cus- 
tom is  to  them  instead  of  reason,  and  influences  them  much 
more  powerfully,  than  the  authority  of  God  himself.  Let 
their  conduct  be  irrational,  let  it  be  wicked  too,  provided 
only  it  be  fashionable.  Has  it  a  multitude  to  patronize  it  ? 
Then  it  is  no  matter  though  it  cannot  stand  the  test  of 
scripture  ;  no,  nor  of  common  sense.  The  crowd,  like  a 
torrent,  carries  them  along,  and  they  lose  themselves  in 
it.  Their  weak  minds  are  confused  with  the  tumult,  and 
made  giddy  with  the  glare  of  giddy  pomp.  Sedate 
thought  and  calm  reason,  by  means  of  numberless  airy 
vanities,  lose  their  weight,  and  are  resolved  into  fume  and 
vapour.  In  this  plight,  it  is  no  wonder  that  they  esteem 
those  contemptibly  weak  who  choose  rather  to  expose 
themselves  to  the  censure  of  the  world,  than  to  offend  God. 
They  judge  of  religion  itself  by  the  fashion.  By  that 
they  determine  which  of  the  divine  commands  it  is  proper 
to  obey ;  and  which  of  them,  for  the  sake  of  decency,  is 
to  be  laid  aside.  If  religious  discourse  is  reckoned  im- 
polite, a  serious  expression  will  shock  a  gay  company,  and 
a  few  would  go  near  to  disperse  them.  Though  it  is  the 
will  of  God  that  sin  should  be  reproved,  and  the  sinner 
made  ashamed,  yet  we  would  offend  against  modern 
politeness,  should  we  discover  even  a  calm  disapprobation 


THE    MADNESS     OF    MANKIND.  863 

of  what  is  wickedly  spoken  or  acted  in  company.  They 
who  would  be  quite  acceptable  to  this  world,  must  at  least 
seem  to  approve  what  God  condemns,  that  so  none  may 
ever  be  made  uneasy  by  their  presence.  They  must  "say 
to  every  one  that  despises  the  Lord,  and  that  walks  after 
the  imagination  of  his  heart,  Ye  shall  have  peace,  and  no 
evil  shall  come  upon  you."  Jer.  xxiii.  17.  "  But,  surely, 
the  friendship  of  the  world  is  enmity  to  God."  James  iv. 
4.  But  let  us  proceed  further,  and  take  a  view  of  men 
who  mistake  not  their  duty ;  who  acknowledge  the  things 
"  that  are  excellent,  being  instructed  out  of  the  law,"  and 
we  cannot  but  conclude  that  they  exceed  in  madness: 
for 

V.  Multitudes  continually  counteract  their  judgment  and 
conscience  when  rightly  informed.  They  own  the  soul  to 
be  more  excellent  than  the  body,  yet  are  most  anxious  to 
provide  for  the  latter.  They  spare  not  cost  and  pains  to 
cure  a  bodily  distemper,  while  the  immortal  spirit,  all  dis- 
ordered, is  quite  neglected.  Remedies  are  carefully  sought 
for  a  head-ache,  but  none  for  a  hard  heart.  A  fever  is 
deplored,  irregular  and  distorted  passions  are  indulged. 
The  body  is  gorgeously  clothed  and  delicately  fed,  while 
the  soul  is  naked,  without  righteousness,  and  no  bread  of 
life  sought  after  for  its  nourishment.  It  is  of  more  value 
than  the  "whole  world,"  yet  is  bartered  away  for  a  very 
email  part  of  it,  for  vanity,  for  songs,  for  trifles.  That 
heaven  is  infinitely  preferable  to  this  earth,  eternal  glory 
to  temporal  felicity,  is  not  disputed  ;  yet  sinners  choose  to 
live  here  always.     They  are  conscious  to  themselves,  that 


864  THE     MADNESS     OF    MANKIND. 

they  would  desire  no  other  kind  of  blessedness  than  this 
world  aiFords,  could  they  but  still  enjoy  it,  and  enjoy  it 
fully,  and,  hence,  grasp  the  present  regardless  of  the  future. 
They  acknowledge  that  they  should  make  it  the  very  busi- 
ness of  their  life  to  please  God,  and  that  his  favour  is  more 
valuable  than  the  favour  of  all  mankind ;  yet  they  gratify 
their  appetites  and  humours,  when  they  know  they  displease 
him  in  so  doing ;  and  if  they  stand  fair  in  the  opinion  of 
men,  are  quite  careless  about  his  approbation.  They  com- 
mend virtue,  but  practise  vice :  and  while  they  own  that 
wickedness  is  the  way  to  hell,  walk  boldly  on  in  it  at  all 
adventures.  They  confess  that  reason  should  guide,  and 
the  passions  should  be  governed  by  its  dictates ;  yet  when 
their  passions  become  clamorous,  the  voice  of  reason  is 
drowned,  and  its  loudest  remonstrances  no  more  heard. 
The  covetous  man  is  drawn  into  absurdities  by  the  love  of 
money,  the  voluptuous  hurries  on  in  pursuit  of  ruining 
pleasures,  and  thirst  of  praise  carries  the  ambitious  head- 
long. 

They  make  no  suitable  improvement  of  their  own  expe- 
riences, nor  correct  past  follies  by  after  observation.  The 
world  and  its  evil  customs  are  infectious ;  they  have  been 
often  caught  in  the  same  snare,  yet  never  learn  to  be 
guarded  and  circumspect.  The  review  of  past  scenes  of 
guilty  pleasures  gives  griping  remorse,  the  present  do 
not  satisfy,  yet  many  trials  convince  them  not  that  the 
future  will  surely  disappoint  them.  After  drinking  to 
excess,  the  heart  is  thirsty ;  and  hunger  succeeds  the  most 
plenteous  repast.     "  In  the  midst  of  laughter  the  heart  is 


THE    MADNESS    OF     MANKIND.  865 

sorrovrful,  and  the  end  of  that  mirth  is  heaviness."  Prov. 
xiv.  13.  For  oftentimes  reason  is  debauched,  the  conscience 
seared,  the  passions  inflamed,  the  constitution  broken,  the 
estate  ruined,  and  the  person  despised.  Guilt  is  contracted, 
time  wasted,  and  the  spirits  flag  by  means  of  an  immoder- 
ate elevation.  Sensual  joys  clog  and  surfeit,  but  do  not 
content :  they  gratify  the  brute,  but  starve  the  man,  and 
frequently  ruin  the  Christian.  Yet  we  see  multitudes  of 
mortals  eagerly  fluttering  to  grasp  joys  which,  like  airy 
phantoms,  still  elude  their  embraces,  and  are  hardly  the 
shadows  of  realities  !  Disappointed,  they  nevertheless  still 
pursue,  still  go  the  tiresome  road,  and  tread  the  same  beaten 
path  in  vain  !  In  fine,  after  numberless  experiments,  they 
neither  learn  the  emptiness  of  earthly  things,  nor  the 
deceitfulness  of  their  own  hearts. 

VI.  It  is  well  known  that  madness  hurries  persons,  who 
are  affected  with  it,  into  most  desperate  courses  :  and  this 
is  the  case  of  mankind.  "  They  know  the  judgment  of 
God,  that  they  who  commit  such  things  are  worthy  of 
death"  (Rom.  ii.  4) ;  yet  they  do  those,  and  delight  in  them. 
They  sin  against  plainest  precepts,  guarded  with  most  awful 
threatenings.  In  the  very  sight  of  Sinai's  burning  mount, 
amidst  the  thunders  of  oifended  Jehovah,  hardy  rebels 
durst  form  a  god  of  gold.  Sinners  are  still  the  same. 
They  sin  against  shocking  terrors,  felt  by  themselves ;  and 
disregard  alluring  offers  of  pardon,  and  charming  promises 
of  eternal  salvation.  They  sin,  while  they  are  receiving 
tender  mercies,  never  considering,  "  that  the  goodness  of 
God  should  lead  them  to  repentance"  (Rom.  ii.  4),  and 

31* 


366  THE     MADNESS     OF     MANKIND. 

■while  they  suffer  the  infliction  of  severe  judgments.  Ex- 
amples of  despair,  the  fearful  ends  of  -wretched  offenders, 
deter  them  not ;  nor  are  they  persuaded  to  be  religious  by 
the  death-bed  joys  of  pure  and  living  piety.  Let  their 
dearest  friends,  and  the  most  learned  and  godly  ministers, 
convince  and  beseech  them,  yet  will  they  not  yield  them- 
selves to  God.  Solomon,  with  all  his  wisdom,  the  royal 
authority,  joined  with  the  sublimest  strains  of  the  "  sweet 
singer  of  Israel,"  the  persuasive  oratory  of  Apollos,  with 
Peter's  burning  zeal,  could  not  turn  sinners  from  their 
course.  Let  miracles  be  wrought,  the  mountains  removed, 
the  dead  raised,  the  deaf  made  to  hear,  and  the  blind  to 
see ;  even  these  things  will  not  have  the  force  of  argument 
with  them.  "  Uncover  destruction,  make  hell  naked" 
before  them,  with  open  eyes  they  rush  into  those  flames. 
Let  angels  come  from  heaven,  and  fiends  from  the  in- 
fernals ;  let  eternal  raptures,  and  endless  horrors,  be  pre- 
sented lively  to  their  view,  and  they  will  hardly  so  much 
as  make  a  pause.  Tell  them,  nay,  show  them,  how  sottish 
and  foolish  their  way  is,  yet  they  will  not  be  ashamed. 
Conscience  speaks,  but  it  is  not  heard ;  commands,  but  is 
not  obeyed.  What  shall  I  say  more  ?  They  "  rush  on  God 
himself,  on  the  thick  bosses  of  bis  buckler  "(Job  xv.  26) — • 
they  provoke  incensed  Omnipotence  to  unequal  engage- 
ment ;  defy  his  power,  despise  his  truth,  and  like  leviathans, 
"laugh  at  the  shaking  of  his  spear."  Job  xii.  29.  They 
cannot  successfully  contend,  nor  is  it  possible  to  escape, 
yet  they  will  not  submit — will  be  broken  rather  than  bow, 
and  "  dashed  in  pieces  like  a  potter's  vessel,"(Psa.  xi.  9,) 


THE    MADNESS     OF    MANKIND.  367 

rather  than  comply  with  the  confessedly  righteous  will  of 
God.  They  are  told  that  eternal  damnation  cannot  be 
avoided,  nor  eternal  glory  obtained,  but  only  by  the  merits 
of  Jesus  Christ ;  yet  many,  (could  it  have  been  thought  ?) 
many  make  light  even  of  a  Saviour  !  despise  the  Redee- 
mer !  most  horrid,  most  desperate  thought !  His  exquisite 
agonies,  his  exceeding  sorrowful  soul,  his  bloody  sweat,  the 
soldiers'  scourges,  the  crown  of  thorns,  the  cruel  meetings, 
the  painful  and  accursed  death  he  endured  for  sin,  instead  of 
aflfecting  them  with  reverence  and  love  to  his  person,  are 
the  matter  of  their  scorn  ;  or,  at  best,  received  with  cold 
indifference.  "  0  my  soul,  come  not  thou  into  their 
secret ;  unto  their  assembly,  mine  honour,  be  not  thou 
united."  Gen.  xlix.  6.  "Be  astonished,  0  ye  heavens," at 
the  madness,  the  daring  impiety,  of  guilty  mortals  !  "  be 
horribly  afraid,  be  ye  very  desolate."    Jer.  ii.  12. 

VII.  Madness  discovers  itself  in  absurd  and  unreason- 
able hopes.  Earthly-minded  and  sensual  persons  hope  to 
content  their  lustful  appetites  by  gratifying  them  to  the 
full ;  whereas  it  is  plain,  that  all  vicious  passions,  like  the 
dropsy,  increase  by  indulgence.  Endeavours  to  satisfy 
them,  and  by  that  means  to  get  rid  of  their  importunate 
cravings,  is  the  same  as  heaping  fuel  on  fire  in  order  to 
extinguish  it,  which  yet  only  serves  to  heighten  and  per- 
petuate the  flame.  There  is  no  mean  that  has  a  proper 
tendency  to  quell  irregular  desires,  but  only  self-denial. 
Some  hope  to  obtain  heaven  without  holiness ;  "  to  be 
glorious  in  the  eyes  of  the  Lord,"  though  quite  unlike  him; 
to  dwell  for  ever  in  his  presence,  though  "  enemies  in  their 


868  THE     MADNESS    OF    MANKIND. 

minds  by  wicked  works ;"  and  to  enjoy  spiritual  blessedness, 
while  they  carnalize  their  affections,  and  more  and  more 
indispose  themselves  to  relish  it.  Thus  they  separate 
what  God  has  joined  together,  while  they  expect  the  end 
without  the  appointed  means.  They  hope  to  be  pardoned 
without  a  heart-purifying  faith,  and  accepted  of  God 
without  the  imputed  righteousness  of  Christ — to  be  em- 
braced by  that  mercy  which  they  grossly  abuse,  and  spared 
by  that  patience  which  they  continue  to  provoke.  Nay, 
they  propose,  what  is  obviously  impossible,  to  live  with  the 
wicked,  the  worldly,  and  debauched,  and  yet  to  die  with 
the  holy  and  self-denied ;  to  be  followers  of  the  meek  and 
humble  Jesus,  and  yet  indulge  wrath  and  ambition ;  and 
to  be  happy  without  friendly  intercourse  with  the  Father 
of  their  spirits,  and  fountain  of  bliss ;  and  hence,  live  con- 
tented, without  "  having  fellowship  with  the  Father  and  his 
Son  Jesus  Christ."  1  John  i.  3.  Though  all  fallible  and 
prone  to  deceive,  they  nevertheless  depend  more  firmly  on 
each  other's  word,  than  on  the  promise  and  oath  of  God, 
"who  cannot  lie."  Tit.  i.  2.  They  hope  to  get  victory 
over  sin  by  slothful  wishes,  without  striving  earnestly 
against  it,  and  to  become  somehow  good,  without  ever 
*' exercising  themselves  unto  godliness."  1  Tim.  iv.  7. 
Oh,  what  shocking  disappointments  they  meet  with !  The 
higher  they  rise,  the  more  di'eadful  their  fall.  They  will 
be  "cut  down  like  a  tree,"  (Job  xix.  10,)  and  end  in 
certain  despair. 

VIII.  Madness  appears  in  the  precarious  fickleness  of 
human  hearts.     Mankind  are  blown  hither  and   thither, 


THE    MADNESS    OF    MANKIND.  369 

like  withered  leaves  in  autumn,  or  like  chaff,  the  sport  of 
winds.  They  are  not  only  contradictory  to  each  other,  but 
the  same  individual  is  discordant  with  himself.  One  thing 
is  approved  in  the  morning,  the  contrary  in  the  evening. 
Now  love  is  predominant,  but  the  next  pulse  beats  dis- 
affection to  the  same  object.  This  hour  the  sinner,  dis- 
turbed in  mind,  rejects  a  favourite  lust  with  abhorrence ; 
the  next,  he  calls  and  embraces  it.  He  now  resolves  to  be 
religious  in  earnest,  but  presently  defers  it  till  to-morrow ; 
and  when  the  morrow  is  come,  he  has  forgotten  the  whole. 

Now  the  judgment  is  clear,  and  things  appear  in  comely 
order ;  now  it  is  covered  with  clouds,  and  what  was  order 
becomes  confusion.  Now  the  heart  is  calm,  easy  and 
pliant ;  now  a  tempest  ruffles  the  bosom,  and  obstinacy 
that  cannot  bend  takes  place.  Now  mercy  and  kindness 
sweeten  the  temper,  which  is  presently  soured  by  revenge 
and  moroseness.  Now  he  steers  a  steady  course  this  way, 
but  turns  to  a  different  point  with  the  next  veering  gale. 
Excellent  sentiments  are  quickly  blotted,  and  the  last  im- 
pressions razed  out  by  the  next  succeeding.  A  determin- 
ate and  fixed  resolve  but  mocks  the  observer,  and  seems 
more  like  the  effect  of  chance,  than  of  judgment  and 
deliberation. 

How  ludicrous  are  the  quick  changes  of  customs  and 
fashions!  yet  each  of  them  approved,  and  each  of  them 
censured  in  its  turn  by  the  very  same  persons !  Now  it 
pleases ;  now  it  gives  disgust ;  and  now  it  pleases  again. 
The  gay  and  fashionable,  and  they  who  live  in  affluent 
circumstances,  are  busied  too,  and  even  perplexed  in  the 


870  THE    MADNESS     OF    MANKIND. 

variety  of  vanity,  and  wearied  in  the  giddy  chase — and 
though  many  of  them  are,  in  some  lesser  points,  more  pol- 
ished than  others,  yet  they  afford  us  a  prospect  not  more 
rational,  nor  less  wild,  than  those  they  despise.  Worldly 
prosperity,  perverted  from  its  use  by  human  depravity, 
makes  their  passions  impetuous,  their  impatience  violent, 
and  their  judgment  weak.  This  being  the  character, 
though  not  of  all,  yet  of  the  greater  part  who  glory  in  liigh 
life,  what  can  follow  from  it  but  a  wild  inconstancy  ?  0 
my  soul!  how  evanid  are  human  thoughts  and  human 
things !  how  delusive  the  scenes  of  mortal  pleasure !  and 
how  little  reason  is  there  to  depend  on  the  power,  or  wis- 
dom, or  fidelity  of  the  fallen  human  race  !  "  Trust  not  iu 
princes  themselves,  nor  in  the  son  of  man,  in  whom  there 
is  no  help,"  (Psa.  cxlvi.  3,)  but  rather  "cease  from  man, 
whose  breath  is  in  his  nostrils ;  for  wherein  is  he  to  be 
accounted  of?"  Isa.  iL  22.  These  characters  are  no  fic- 
tions, nor  exaggerations  of  the  truth,  but  are  all  taken 
from  the  life.  And  though  the  half  is  not  told,  yet  in 
what  a  shocking  point  of  light  do  even  these  rough  and 
imperfect  sketches  set  mankind! 

But  what  aggravates  this  madness  to  the  highest  degree 
is,  that  "  after  all  they  go  to  the  dead."  Solemn  consid- 
eration !  The  gay  and  jovial,  the  rich,  the  great,  the  poor 
and  mean,  the  sorrowful  and  afflicted — all  depart  hence, 
and  are  seen  no  more  among  the  living  !  See  whole  ages 
swept  away  by  the  "  besom  of  destruction !"  noisy  and 
bustling  millions  silent  in  the  dust !  and  all  their  mortal 
honours,  their  sensual  joys,  and  earthly  cares,  are  for  ever 


THE    MADNESS    OP     MANKIND.  371 

departed  with  them !  What  authority  or  empire  have 
Alexander  the  Great,  Cyrus,  or  Caesar  now  ?  Where  are 
their  favourites,  their  friends,  their  flatterers,  and  their  sub- 
jects ?  Who  fears  their  frowns,  trembles  at  their  threats, 
or  courts  their  favour  in  the  house  of  silence  ?  And  what 
do  their  triumphs  and  spoils  avail  them  now  ?  Implacable 
enemies  are  hushed  into  everlasting  peace.  Are  these  the 
men  that  "made  the  earth  tremble,  that  shook  kingdoms?" 
Isa.  xiv.  16.  They  are  become  weak  as  the  meanest ; 
their  pomp  is  brought  down  to  the  grave ;  the  worm  is 
spread  under  them,  and  the  worms  cover  them.  Isa.  xiv. 
10,  11.  Thus  mankind  in  every  age  bustle  and  die.  Like 
bubbles  they  are  blown  up,  and  glitter  and  break ;  like 
flowers  they  spring,  bloom,  and  are  cut  down,  and  like 
"  shadows  they  pass  away,"  and  "  continue  not."  Job  xiv. 
2.  But  whither  do  they  pass  ?  Where  shall  our  curious 
or  rather  solicitous  thoughts  follow  them  ?  Is  death  the 
end  of  their  existence  ?  No ;  "  after  that  comes  the  judg- 
ment." They  are  summoned  to  appear  before  the  august, 
the  impartial,  and  sovereign  Judge  ;  they  stand  at  his  bar, 
and  hear  an  irrevocable  doom.  What  doom !  Can  we 
bear  to  contemplate  the  state  of  those,  who  madly  pro- 
voked their  Judge,  and  perished  impenitent  ?  Does  not 
the  heart  recoil,  the  imagination  startle,  at  the  direful 
thought  of  a  horrible  gloom — regions  of  eternal  despair — 
the  steam  of  sulphur  mixed  with  unquenchable  fire — the 
torturing  gripes,  the  relentless  lashings  of  a  guilty  con- 
science, that  gnawing,  never-dying  vulture — the  insufier- 
able  impression  of  almighty  wrath,  and  the  hideous  shrieks 


372  THE    MADNESS    OF    MANKIND. 

of  damned  souls  ?     And  are  the  bare  thoughts   of  these 
things  shocking  ?  what,  then,  will  it  be  to  endure  them  ? 
And  can  we  judge  those  to  be  sober,  and  in  their  right 
minds,  who  are  in  continual  danger  of  plunging  into  these 
miseries,  and  yet  are  secure  and  careless  about  any  en- 
deavour to  escape  from  the  wrath  to  come?     What  an 
amazing  scene  do  the  sons  and  daughters  of  pleasure  ex- 
hibit to  us  !    They  are  daily  exposed  to  a  thousand  deaths  ; 
are  easily  broken  by  numberless  unforeseen  accidents ;  and 
if  they  die  impenitent,  they  are  for  ever  undone :  yet  are 
no  more  alarmed  than  if  they  were  immortal.    All  thought- 
less, all   volatile,  hating  serious  things,  and  lectures  of 
death,  which,  therefore,  surprises  them,  finds  them  unpro- 
vided, hurries  them  away,  and  pushes  them  reluctant  down 
the  dreadful  precipice — from  time  into  eternity.     0  the 
hardy  adventure  !  to  take  a  leap  in  the  dark  into  an  end- 
less, unalterable  state  !    Merry  company,  balls,  assemblies, 
and  plays,  amuse  them  so,  that  they  forget  they  are  mor- 
tal, till  they  die,  and  see  not  their  danger  till  they  are  be- 
yond relief.     They  live  in  jest,  "  and  after  that  they  go 
to  the  dead"  in  earnest.     What  degree  of  folly  is  it  to 
catch  a  feather,  and  let  go  a  crown !  to  gain  a  toy,  and 
lose  a  kingdom  !  for  a  morsel,  to  barter  a  birth-right !  and 
for  a  moment's  pleasure,  to  part  with  everlasting  joys,  and 
suffer  eternal  woes  !     Are  these  your  men  of  sense,  who 
look  indignant  on  those  who  are  so  weak  as  to  be  deeply 
concerned  about  such  important  affairs  ?    "  Vain  man,  for- 
sooth, would  be  wise,  though  he  is  born  like  a  wild  ass's 
colt."     Job  xi.  12.     It  is  an  inexpressible  absurdity,  that 


THE    MADNESS    OF    MANKIND.  373 

temporal  things,  whether  riches,  honour,  or  pleasure,  should 
engross  the  intensest  thoughts  of  beings  bound  for  eternity. 
And  it  is  an  eternal  solecism  in  religion,  to  be  engaged 
about  the  concerns  of  it  in  a  cold  and  indifferent  manner. 
"  The  kingdom  of  heaven  suffereth  violence,  and  the  vio- 
lent take  it  by  force."     Matt.  xi.  12. 

After  considering  all  these  things,  will  it  seem  an  abuse 
of  mankind,  if  I  compare  this  world  to  a  great  bedlam, 
filled  with  persons  strangely  and  variously  distracted  ? 
Some  are  so  desperate  as  to  refuse  all  salutary  medicines; 
and  the  habit  so  inveterate,  as  to  non-plus  the  physician's 
skill,  and  make  him  almost  despair  of  their  cure.  Some 
appear  hopeful  for  awhile,  but  relapse,  and  their  case  is 
more  dangerous  than  before.  And  some  are  actually  re- 
covered in  a  less,  some  in  a  greater  degree ;  but  not  so 
much  as  one  perfectly  well.  My  text  will  warrant  the  com- 
parison; and  I  may  not  flatter  mankind  by  soothing 
expressions,  when  theu'  case  requires  plain  dealing ;  nor  be 
80  polite  as  not  to  learn  of  God  how  to  speak,  when  I 
deliver  his  message. 

From  the  whole  we  are  taught 

1.  How  little  reason  any  one  has  to  be  puffed  up  with 

popular  applause,  or  dispirited  when  he  does  not  obtain  it. 

For,  consider,  who  are  the  judges  ?     Are  they  all  persons 

of  sound  mind,  whose  conclusions  are  according  to  truth  ? 

Far  from  it.     It  is  true,  all  fancy  themselves  mighty  good 

judges  of  merit;    but    I  speak  charitably,  when  I  say, 

perhaps  one  in  a   hundred  can  distinguish.     That   soul, 

therefore,  is  lighter  than  vanity  that  is  tossed  hither  and 
32 


374  THE    MADNESS     OF    MANKIND. 

thither,  according  to  the  ebbing  and  flowing  tides  of  incon- 
stant aifections.  The  favourable  opinion  of  mankind  is 
chiefly  to  be  valued  as  it  gives  an  opportunity  to  serve 
their  best  interests  more  successfully. 

2.  How  much  reason  there  is  in  that  divine  exhortation, 
"  Be  not  conformed  to  this  world."  Rom.  xii.  2.  Do  not 
act  upon  its  principles,  nor  accommodate  yourselves  to  ita 
evil  customs  and  modes.  For  this  world  is  at  variance 
with  God,  and  "  no  man  can  serve  two  masters."  Matt, 
vi.  24.  It  is  here  modish  to  make  light  of  religion,  and 
treat  it,  if  treated  at  all,  with  an  air  of  the  most  absolute 
indiflerence  and  unconcern.  Nay,  with  many  it  is  polite, 
to  sneer  at  solemn  devotion,  and  make  a  mock  of  sin.  He 
appears  big,  who  dares  trample  on  sacred  and  inviolable 
authority,  and  laugh  at  divine  threatenings  ;  and  wise,  who 
can  ridicule  the  mysteries  of  the  gospel.  He  who  is  a  com- 
panion of  such  fools  shall  be  destroyed.  Prov.  xiii.  20. 

Lastly.  Let  the  follies  of  others  be  a  motive  to  engage 
your  more  earnest  pursuit  of  saving  wisdom.  "  Seek  her 
as  silver,  search  for  her  as  for  hidden  treasure."  Prov.  ii. 
4.  "  Happy  is  the  man  that  finds  her,  for  she  is  more 
precious  than  silver,  than  fine  gold  and  rubies — her  ways 
are  ways  of  pleasantness,  and  all  her  paths  are  peace. 
Prov.  iii.  13 — 15  and  17.  If  any  of  you  lack  this  spiritual 
wisdom,  ask  it  of  God,  who  gives  liberally  and  upbraids 
not ;  and  let  it  ever  be  a  small  matter  with  you,  to  be 
judged  weak  and  foolish,  by  a  mad  world,  provided  always 
that  you  are  wise  to  salvation. 

THE     END. 


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