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THE
WORKS
OF
JOSEPH BELLAMY, D. D.
FIRST PASTOR OF
THE CHURCH IN BETHLEM, CONN.
WITH
A MEMOIR OF HIS LIFE AND CHARACTER.
IN TWO VOLUMES.
VOL. II.
BOSTON:
DOCTRINAL TRACT AND BOOK SOCIETY.
1853. </
Entered, according to act of Congress, in the year 1850, by
S E W A L L II A B D I N G ,
In the Clerk's Office of the District Court of the District of Massachusetts.
8TEHE0TTPED AT THE
BOSTON STEREOTYPE POUNDRT.
CONTENTS
OF
VOLUME II.
FAQB
THE WISDOM OF GOD IN THE PERMISSION OF SIN.
Preface, 3
Four Sermons 7
A VINDICATION OF THE WISDOM OF GOD IN THE PEEMIS-
SION OF SIN, in Answer to a Pamphlet entitled, " An Attempt," &c.
Preface 99
Introduction, 101
Particiilars wherein both writers agree, 103
The grand point in the controversy stated, 104
God always acts agreeably tcy^s own perfections in the most wise, holy,
and perfect manner 105
A Dialogue between A., the author of the Attempt, and B., the author of
the Sermons on the Wisdom of God, &c., 107
THERON, PAULINUS, AND ASPASIO ; or, Letters and Dialogues upon
the Nature of Love to God, Faith in Christ, Assurance of a Title to
Eternal Life, containing some Remarks on the Sentiments of the Rev.
Messrs. Hervey and Marshall, on these Subjects.
Advertisement, 159
Letter I., 161
Dialogue 1 165
Dialogue H., 185
Dialogue HI., 225
Letter n., 249
Letter HI., 253
Letter IV., 256
Letter V 260
AN ESSAY ON THE NATURE AND GLORY OF THE GOSPEL OF
JESUS CHRIST, Designed as a Supplement to the Author's Letters
and Dialogues on the Natxire of Love to God, Faith in Jesus Christ,
and Assurance of a Title to Eternal Life.
Preface, ." 271
Introduction, 277
IV CONTENTS.
Section I. A general view of the nature of the gospel, 281
n. A general -view of the glory of the gospel, 287
m. The divine law holy, just, and good, a glorious law antecedent
to a consideration of the gift of Christ, and the work of redemp-
tion by hiin, .• 296
rV^. The design of the mediatorial office and work of Christ, was to
do honor to the divine law, 312
V. Sin an infinite e\-il, 333
VI. Yindictive justice an amiable perfection in the Deity; a beauty
in the divine character 342
Vil. God, who is the supreme, all-sufficient good, can, consistently
■R-ith his honor, and is willing to become a God, and Father,
and everlasting portion to all who return to him through Jesus
Christ 353
Vm. Repentance is before forgiveness , 363
IX. The nature and effects, the cause and cure, of a self-righteous
spirit, 390
X. The nature and consequences of spiritual blindness; and how
the god of this world blinds the minds of them that believe
not, 404
XI. The nature of divine illumination, 414
XII. The effects of divine illumination, 423
There is no consistent medium between ancient apostolical Christianity and
infidelity, 448
THERE IS BUT ONE COVENAISTT, PROVED FROM THE WORD OF
GOD ; AND THE DOCTRINE OF AN EXTERNAL GRACELESS
COVENANT, SHO^VN TO BE UNSCRIPTURAL.
Preface, 455
Section I. The nature of Mr. Mather's external graceless covenant, its dif-
ference from the covenant of grace, and a general view of the
subject, 459
n. The covenant with Abraham was a holy covenant, and could not
be complied with but in the exercise of holiness, 463
m. The covenant A\'ith the Israelites in the wilderness was a holy
covenant, and could not be complied Mith but in the exercise
of holiness, 471
rV. The gospel of Christ essentially different from Mr. M.'s external
graceless covenant 482
V. Baptism and the Lord's supper are seals of the covenant of
grace, and of no other covenant, 488
YI. It cannot be determined what Mr. M.'s external covenant re-
quires, and wherein a real compliance with it doth consist, . . 494
VII. Various distinctions stated to render the subject more easy to be
understood 499
vm. Mr. M.'s scheme inconsistent with itself, 509
A CAREFUL AND STRICT EXAMINATION OF THE EXTER-
NAL COVENANT, AND OF THE PRINCIPLES BY WHICH
CONTENTS. V
IT IS SUPPORTED ; a Reply to the Rev. Mr. Mather's Piece, enti-
tled, " The Visible Church in Covenant with God, further illustrat-
ed," &c. A Vindication of the Plan on which the Churches in
New England were originally formed, &c.
Preface 523
Introduction. Phrases explained and questions stated, 531
Section I. The nature of Mr. 'M.'a external covenant, as stated by himself,
under the notion of a conditional covenant, 536
H. Mr. M.'s external covenant represented by him as unconditional,
examined in this view of it, 545
III. The perfection of the divine law, and total depravity, inconsist-
ent with the notion of an external covenant appointed by God
for the unregenerate, as such, to enter into, requiring graceless
qualifications, and nothing else, as the conditions of its
blessings 554
IV. A view of the exhortations and promises of the gospel ; and
the true reason pointed out why the doings of the unregen-
erate do not entitle to the blessings promised, 663
V. Impenitent, self-righteous, Christlcss sinners, are under the curse
of the law of God. But this is inconsistent with their being
in covenant Avith God, in good standing in his sight, by any
works which they do, while such, 577
VL The nature of the enmity of the carnal mind against God, and
whether it remains, notwithstanding the revelation of God's
readiness to be reconciled to men 598
Vli. "Whether the gospel calls fallen men to be reconciled to that
character of God against which they are at enmitj', 618
Viii. How it was possible for Adam, before the fall, to love that char-
acter of God which was exhibited to him in the law, consist-
ently with the love of his o-w-n happiness 628
IX. The Christian creed, the Arminian creed, and Mr. M.'s creed ;
remarks on each, 637
X. Mr. M.'s scheme inconsistent with itself 641
XI. The extraordinary methods Mr. M. takes to support his own
scheme, and to keep himself in countenance, 648
THE HALF-WAY COVENANT ; a Dialogue between a Minister and
his Parishioner.
Dialogue L, 667
Dialogue II 677
Dialogue m., 684
Dialogue TV. 694
INDEX, 713
FOUR SERMONS
WISDOM OF GOD
THE PERMISSION OF SIN
I bhinq you good tidings op great jot. Ltike ii. 10.
Light is sown for the righteous, and gladness for the upright in
HEART. Psalm xcvii. 11.
There was a thick darkness in all the land of egtpt; but all the
children of ISRAEL HAD LIGHT IN THEIR DWELLINGS. ExoduS X. 22, 23.
VOL. 11.
PREFACE.
Great offence hath been taken at the answer the Assembly
of Divines have given to this question, What are the decrees of
God ? Ansivet\ The decrees of God are his eternal purpose,
according to the counsel of his own will, whereby for his own
glory he hath foreordained wliatsoever comes to pass. Often
hath it been said, "If God foreordained whatsoever comes to
pass, then he foreordained sin." As though it were evidently
the greatest absurdity in nature, to suppose that God really
thought it best, on the whole, that sin ever should exist in the
world he had made. And I suppose it is generally taken for
granted that it had been much better, if sin and misery had
been forever unknown ; and looked upon as one of the most
unaccountable things, that God ever suffered affairs in this world
to take such a course as they have. I do not imagine mankind
would ever have thought of disputing God's right to lay out a
universal plan, had the plan appeared to them wise and good.
We do not dispute oiur superior's right, in time of war, to lay
out a plan of operation for an ensuing campaign, although it is
expected it will cost many a precious life, when, on the whole,
we think the plan is wise and good. But while mankind take
for granted that the present universal plan is unwise and bad,
all things going wrong, they can by no means believe that from
eternal ages it was contrived by infinite wisdom and goodness ;
but are under a necessity to suppose that they have taken a
different course from what God intended, and turned out con-
trary to his original design and expectation ; and that he is
4 PREFACE.
really disappointed and grieved. And doubtless, if God is dis-
appointed and grieved, all the inliabilaiits of heaven are very
sorry too ; so that the grief and sorrow is universal in the world
above. And if it is universal there, it may well be universal
here. And this disappointment, grief, and sorrow, is likely to
be eternal, as the wicked, according to Scripture, must be
eternally miserable. And thus, it seems, hell will be full of the
groans of the damned, forever lost and undone ; and heaven
full of disappointment and grief, God and all holy beings heart-
ily sorry that things have come to such an issue. And where
will be the triumph and joy? If God is disappointed and
grieved, and angels and saints in heaven arc grieved, and poor
sinners forever lost, there seems to be nothing but grief in the
whole system ; not one being perfectly suited, unless that very
worst of all beings, who is called the old serpent, the devil ;
who yet is the very one that, above all, was finally to be disap-
pointed, according to the ancient oracle, " The seed of the
woman shall bruise the serpent's head."
A chief design of the following sermons is to rectify these
mistaken notions and apprehensions ; not by proposing mere
theories, but by turning the reader to a certain light, which
shines in this dark and benighted world, the only sure guide
we poor mortals have, and to which we do well to give heed.
I mean, the Holy Scriptures ; but for which, I think, we might
have groped in total darkness, as to this particular, unable ever
to have extricated ourselves.
It was necessary that the true character of Jesus Christ should
be determined, in order to open the wisdom of God's universal
plan to view. This, therefore, is attempted in the first sermon.
And it was equally necessary that the final success of Christ's
vmdertaking should be brought into view, to rectify some
mistakes as to matters of fact ; and this is attempted in the
next. And the reader may see the method I have taken to
give light to the main subject, by a careful perusal of the
following sermons on the wisdom of God in the permis-
sion of sin.
PREFACE. 5
And these sermons are the rather published at this season,
when the state of the world and of the chnrch appears so ex-
ceeding gloomy and dark, and still darker times are by many
expected, as they are calculated to give consolation to such as
fear the Lord, and are disposed to hearken to his holy word.
A firm belief of the supreme Godhead of our Savior, who now
sits at the head of the universe, conducting all things, and
whose love to his church is as fervent as it was when he hung
on the cross ; and a realizing sense of that glorious day's ap-
proaching, when " the knowledge of the Lord shall fill the
earth, as the waters do the sea ; " together with an insight into
the nature and wisdom of God's universal government, may
afford abundant support, let the present storm rise ever so high,
and the times grow ever so dark.
JOSEPH BELLAMY.
Bethlem, March 21, 1758.
1*
THE WISDOM OF GOD IN THE
PERMISSION OF SIN.
SERMON I.
Ye thought evil against me, but god meant it unto good.
Genesis 1. 20.
Jacob being dead and buried, and Joseph still governor over
all the land of Egypt, his guilty brethren began to be afraid
that Joseph, in whose power they now were, and at whose
mercy they now lay, would requite them evil for the inhuman,
barbarous deed they had formerly committed, in selling him
for a slave, notwithstanding all his cries and tears, and the
anguish of his soul. Wherefore, having first sent messengers
to him, to pacify him, and beg his pardon, they venture at last
into his presence, and fall down before his face, and resign to
his mercy, saying, " Behold, we be thy servants," that is, we
have nothing to say for ourselves ; we are verily guilty ; we are
in thy power ; we surrender ourselves to thy disposal. Upon
which Joseph said unto them, " Fear not " any harm from me ;
"for am I in the place of God? " the righteous Judge of the
world, to whom vengeance belongs, and with whom you had
need make your peace. It is true, indeed, you acted a barba-
rous and cruel part: "Ye thought evil against me; but God,"
who had the ordering of the whole affair, "meant it unto good,
to bring to pass, as it is this day, to save much people alive."
And while I behold the wisdom and goodness of God, so con-
spicuous in this dispensation, I have no disposition to revenge
the injury you did me. " Therefore, fear not ; " for, instead of
requiting you the evil you are sensible you deserve, for your
ill treatment of me, I will rather, in imitation of God, who hath
been so kind to me in all my distresses, treat you with all good-
ness: "I will nourish you and your little ones. And he com-
forted them, and spake kindly to them."
8 THE WISDOM OF GOD
At the same time Joseph viewed the conduct of his brethren,
and considered their temper and designs, and the heinousness
of their crime, he also beheld the hand of God, which he as
plainly saw in the whole atfair, i)ermitting and overrnling his
brethren's sin, to answer good and noble ends. And this indis-
posed him to any angry resentments, and framed his soul only
to gratitude to God, and love and kindness to his brethren.
His seeing the hand of God in it, or, to use his own language,
his seeing that •' God meant " he should be sold, and tliat it was
''God who sent him thither," together with the happy experi-
ence he had of the wisdom and goodness of God in the affair,
not only prepared him to forgive his brethren, but to treat them
with all possible tenderness and fraternal goodness. So that he
was not only satisfied in the wisdom of God in the permission
of that sin, but was thereby better prepared to do his duty.
Doctrine. — A sight of the wisdom of God in the permission
of sin, is very useful to promote holiness of heart and life. It
has a great tendency to make us feel right and behave well.
Thus it was with Joseph, as we have seen. And thus it was
with Job, who, while the Sabcans wickedly robbed him, eyed
the hand of God, and said, '• The Lord gave, and the Lord
hath taken away, and blessed be the name of the Lord." And
thus it was with David, while Shimei wickedly abused him,
going along on the hill over against him, as he was fleeing out
of Jerusalem, from the hands of Absalom, his son, and cursed
him as he went, saying, " Come out, come out, thou bloody
man." " Let him curse," says David, " for the Lord hath
bidden him." " I justly deserve it at the hands of the majesty
of heaven, against whom I have grievously sinned. A bloody
man indeed I am. O Uriah ! Uriah ! I shall never forget the
blood of the valiant Uriah ! "
But it is needless to multiply instances. For nothing is
plainer than that it must tend to bring us to a right temper of
mind, in every circumstance of life, to view infinite wisdom as
ordering all things which concern us in the wisest and best
manner. Nor could any thought be more shocking to a pious
mind, than to conceive the Deity as unconcerned in human
affairs ; the devil ruling in the children of disobedience without
control ; and all things jumbling along in this wicked world,
without the least prospect of any good end ever to be answered.
But if all things, good and bad, are under the government of
infinite wisdom, this atlords a sure prospect of a happy issue.
And under such a wise and perfect government, we have the
greatest inducement to go on cheerfully in the ways of our duty ;
having always an implicit faith in the Supreme Ruler of the
IN THE PERMISSION OF SIN. 9
universe. Wherefore, the truth of the doctrine being thus
plain and evident, I shall only attempt to show, —
I. What we are to understand by God's permitting sin.
II. The wisdom of God in the permission of sin.
HI. Conclude with a practical improvement.
I. What are we to understand by God's permitting sin ?
1. Not that he loves sin, or that there is any thing in the
nature of sin that he approves of; for it is the abominable thing
which his soul hateth. When he viewed the temper, conduct,
and design of Joseph's brethren, they each of them appeared
perfectly odious in his eyes. Their envy and malice he ab-
horred ; their cruel and barbarous deed he detested ; their
design intimated in that saying. '' And then shall we see what
will become of his dreams," he perfectly disapproved.
2. Much less are we to imagine that God, in permitting sin,
deprives the sinner of the freedom of his will. Joseph's
brethren felt themselves at liberty ; and in the whole atfair,
acted according to their own inclinations, just as they pleased.
3. God's permitting sin consists merely in not hindering of
it. He saw that Joseph's brethren, considering their temper,
and how they had their brother out in the field, and how that
the Ishmaelitish merchants would soon come by, etc., would
certainly sell him, unless he interposed to hinder it. And he
could have hindered their selling as easily as he hindered their
murdering him. But he did not. He let them take their
course.
4. And yet it is self-evident, God never permits sin in the
character of an unconcerned spectator, as not caring how
affairs go ; but as having weighed all circumstances and con-
sequences. Therefore,
5. God never permits sin, but only when, all things con-
sidered, he judges it best not to hinder it. And therefore,
6. At whatever time God forbears to interpose to hinder
the commission of any act of sin, he is not only justifiable in
his conduct, but even commendable and praiseworthy ; because
he has chosen to act in the wisest and best manner. But this
leads me,
II. To show the wisdom of God in the permission of sin.
And I will, in the first place, begin with some instances that are
more plain and easy, and afterwards proceed to what is more
intricate and difficult.
1st instance. And to begin with the affair of Joseph, there
needs little to be said, to show the manifold wisdom of God in
it ; for it does not appear that God could, as things were cir-
10 Tin: wisoo.M of god
cumstaiiccd, have taken a better metliod for the advancement
of Josejjh to be governor over all the land of Egypt than this.
It was a method suited to humble Joseph, and wean him from
the world, and bring iiim to an entire resignation to God, and
dependence upon, and devotedness to him ; and to prepare him
for so high a station, that in it he might conduct with all
fidelity to Pharaoh, and with humility, goodness, and condescen-
sion to all around him ; to the honor of the God of Israel, and to
the reputation of true religion, in the midst of a people sinking
down fast into idolatry and wickedness. It was a method
suited to give him a high character in the eyes of Pharaoh, and
in the eyes of all Egypt ; as one dear to the great God, full of
wisdom and benevolence, and the fittest man in Egypt to be so
highly advanced and so far betrusted. From a poor prisoner,
he rose soon to so high a character, and was so highly esteemed,
as to become a father to Pharaoh, and to all Egypt.
Nor does it appear that, as things were circumstanced, God
could have taken a better method than this to provide for the
sustenance of Jacob's family, of the Egyptians, and of the
nations throughout the land of Canaan, through a famine of
seven years' continuance. It was a method suited to dispose
Pharaoh and all Egypt to receive Jacob's family kindly, and
give them a hearty welcome ; as they were the kindred of
Joseph, their great benefactor. It was a method suited to
humble Joseph's brethren, and not only to bring them to repent-
ance for their sin, but to a better temper in general. And as
the selling of Joseph had been matter of severe trial to Jacob,
who verily thought him dead, and expected to go down to the
grave sorrowing ; so, in the issue, the whole was suited abun-
dantly to establish him in the belief of the being and perfections
of God, and of his government of the world ; and to give him
an affecting, ravishing sense of the holiness, wisdom, goodness,
power, and faithfulness of the God of Abraham, his father ; and
to confirm him in the expectation of the accomplishment of all
God's promises. And, in the mean time, the Egyptians, and all
the nations inhabiting the land of Canaan, were provided for
with food through a long and sore famine, in a manner suited
to convince them of the vanity of their idols, and to bring them
to a high esteem of the God of the Hebrews, to whose kind
interposition their whole support was owing.
And thus God left not himself without witness, in that dark
and benighted age of the world, when all the nations were
sinking fast down into idolatry. For the whole affair of the
selling of Joseph : of the conduct of his mistress ; of his
IN THE PERMISSION OF SIN. 11
unshaken virtue ; of his imprisonment ; of his interpreting the
dreams of his fellow-prisoners ; of his being brought to Pha-
raoh's court and interpreting his dreams : of his advancement,
and of all his conduct in that high station, wonld naturally be
noised abroad, not only throughout all Egypt, but also through
all the land of Canaan, from whence they daily came into
Egypt for bread ; yea, the news of these things would be apt
to fly far and wide among all the nations round about, to the
glory of the true God, and to the honor of the true religion, and
to the condemnation of an idolatrous world, who had for-
saken the Lord Jehovah, and gone after idols, that could
neither see, nor hear, nor help. All which good ends, and
many more, God had in view. Wherefore, although Joseph's
brethren acted a very wicked, cruel, God-provoking part, in
selling their brother, notwithstanding all his cries and tears,
and the anguish of his soul, with an envious, malicious, and
impious intention to prevent the accomplishment of his divine
dreams, scoffingly saying among themselves, " And then we
shall see what will become of his dreams ; " yet, at the same
time, the God of Abraham acted truly like himself, a noble,
a God-like part, in letting them take their course, with a de-
sign to overrule it, as he did to accomplish his dreams ; and
that in a way so much to his own glory, and so much to the
general good. And how know we but that the infinitely wise
Governor of the universe, when he permitted angels and man
to fall, and things in the intelligent system to take such a
course as they have, designed to overrule the whole so,
according to a plan he had then in view, as that, in the issue,
God should be more exalted, and the system more holy and
happy than if sin and misery had never entered ?
2d. But I proceed to a second instance of the wisdom of God
in the permission of sin. Some time after Joseph's death, when
the children of Israel were greatly multiplied, there arose
another king in Egypt, who knew not Joseph, nor paid the
least regard to his memory ; who, to enrich himself, attempted
to bring the Israelites into a perpetual bondage ; and to that
end set task-masters over them, who made them serve with
rigor. And, observing how exceedingly they multiplied, lest
they should become too numerous and potent, and get them-
selves up out of a land in which they were so abused, Pharaoh
ordered the midwives to kill their male children. But the
midwives proving unfaithful to his injunctions, he laid his com-
mands on all his people in general, to take every male child and
cast it into the river. (Ex. i.) All which was inhuman and
barbarous to the last degree.
12 THF, WISDOM OF GOD
As (loil had iirovidm] lor the kiiul oiitcrtaiiinioiit of the
Israelites, by the means of Josejih, wlioiii lie sent before them,
so he could have provided for the continuation of their tran-
quillity, and restrained Pharaoh from this tyrannical conduct.
But he chose to bring all these distresses upon them, to wean
them from the idols and {pleasures of Egypt : to make them
mindful of the ])romised land, and to prepare them for their
approaching deliverance, and for their wilderness travels.
Therefore he wisely let Pharaoh take his course. For the
Israelites were so kindly received in Joseph's day, and so gen-
erously provided for, that they began after a while to forget the
land of Canaan, and feel themselves at home, and fall in love
with the customs and idolatries of Egypt. And had it not
been that Pharaoh attempted their slavery, and treated them
with so great severity, there would have been danger of their
forgetting the God of their fathers totally, and incorporating at
length with tlie Egyptians ; so that they greatly needed these
distresses to make them willing to leave Egypt, and discern the
goodness of God in their deliverance, and to awaken them and
their posterity, in ages then to come, to a sense of their great
obligations to God, who brought them out of the land of
Egypt, and out of the house of bondage.
Besides, at the same time that God, by the cruel tyranny of
Pharaoh, was preparing the Israelites for their deliverance, he
also overruled his barbarity to give an occasion of raismg them
up a deliverer. For Pharaoh having ordered all the male chil-
dren to be cast into the river, Moses' mother, after having con-
cealed him three months, durst keep him no longer, and so left
him in an ark of bulrushes, at the side of the river, to the
mercy of the cruel Egyptians. Here Pharaoh's daughter finds
him ; is touched with compassion ; and relieves the poor weep-
ing infant. And now Moses is called "the son of Pharaoh's
daughter," and is educated in Pharaoh's court, and instructed in
all the learning of Egypt ; and finally, completely furnished for
the glorious work designed him. For, Pharaoh seeking Moses'
life, he was obliged to flee to the land of Midian ; where, in
the solitary life of a shepherd, he si:)ent forty years, until he
became the meekest man on earth. And being thus endowed
with an extraordinary measure of human learning and of divine
grace, God sends him to deliver his people, who had been
groaning under their sore bondage above one hundred years.
'• O the depth both of the wisdom and knowledge of God ! "
The very methods which Pharaoh, in his great policy, takes
to bind down the Hebrews in perpetual slavery, God overrules,
to prepare them for, and to bring out their deliverance. And
IN THE PERMISSION OF SIN. 13
while Pharaoh is hurried on in his schemes by his insatiable
avarice, and indulges in barbarous cruelty, God, the infinitely
wise Superintendent, calmly looks on, and lets him take his
course, conscious of his own almightiness, and having his own
glorious plan all before him. And how know we but that this
same infinitely wise being, who has had the government of the
universe in his hands from the beginning, had some noble, God-
like design in view, when he first permitted sin and misery to
enter into the world which he had made ?
3d. But I proceed to a third instance of the wisdom of God
in the permission of sin.
Pharaoh, full of a sense of his^own greatness and power, and
of the advantages which would accrue to him from the labors
of so many servants, no sooner perceived Moses' design, but he
firmly resolved never to let Israel go. And when Moses assured
him that the God of the Hebrews had appeared to him, he bade
defiance, not only to Moses, but to his God. " I know not
the Lord, nor will I let Israel go." And the more Moses
insisted upon their release, the more his pride and covetousness
wrought. For his honor's sake he scorned to yield ; and for
his interest's sake he many a time resolved he never would ; for
the supreme Monarch of the universe, who does according to
his pleasure in the armies of heaven, and among the inhabit-
ants of the earth, had looked on the bold, the daring, the
haughty wretch, and determined to leave him to his own heart,
to take his own way, and do as he pleased ; foreseeing just
how he would conduct, and how the affair would finally issue.
Go, says God to Moses, go unto Pharaoh, and say, "Thus
saith the Lord, Let Israel go, that they may serve me. But I
am sure that the king of Egypt will not let you go ; no, not
by a mighty hand. And I will stretch out my hand, and smite
Egypt with all my wonders, which I will do in the midst
thereof. And Pharaoh shall know that I am the Lord ; and the
Egyptians shall know that I am the Lord. Yea, my name
shall be declared throughout all the earth. And thus do I
order the affair, that thou also mayest tell in the ears of thy
son, and of thy son's son, what things I have wrought in
Egypt, and my signs that I have done amongst them, that ye
may know that I am the Lord."
Moses goes and delivers his message to Pharaoh, saying,
" Thus saith the Lord God of the Hebrews, Let my people go,
that they may serve me." " Be gone to your burdens," says
Pharaoh to the Israelites. " And you, Moses, do you hinder
the people no longer from their labor. And you, task-masters,
give them no straw ; for they are idle and wanton, and full of
VOL. n. 2
14 THF. WISDOM OK GOD
notions ; but I will tame tlieso Hebrews, and make them know
they iiad better have been content where they were." So the
task-masters with rigor drive on the Israelites to perform their
impossible tasks, and beat them for non-performance. They
cry to Pliaraoh, but cry in vain. '• Ye are idle, ye are idle,"
says he, "and full of notions. Be gone ! No mercy shall be
shown yon. I will make you repent your new scheme before
I have done with you." Thus Pharaoh storms, drives, sets up
himself, hardens his heart, resolved they shall never go.
Whereupon the God of Israel "wrought Viis signs in Egypt,
and his wonders in the field of Zoan. He turned their rivers
into blood ; and their floods, that they could not drink : he
sent divers sorts of flies among them, which devoured them,
and frogs, which destroyed them : he gave also their increase
mito the caterpillar, and their labor unto the locust : he de-
voured their vines with hail, and their sycamore-trees with
frost : he gave up their cattle also to the hail, and their flocks
to hot thunderbolts : he CEist upon them the fierceness of his
anger, wrath, and indignation, and trouble, by sending evil
angels among them : he made a way to his anger : he spared
not their souls from death ; but gave their life over to the pes-
tilence ; and smote all the first-born in Egypt ; the chief of
their strength, in the tabernacles of Ham. But made his own
people to go forth like sheep : he led them on safely ; but the
sea overwhelmed their enemies."
Pharaoh's design was, if possible, to prevent the egress of
the Hebrews, that he might keep them for his slaves ; and that
they and all the world might know, that he was too potent
and mighty a prince to be subdued and conquered by the God
of the Hebrews, to whom, from the beginning, he had bid
defiance.
God's designs were, by severe and cruel bondage, to wean
the Israelites from Egypt ; or, at least, to force them, weaned
or not, to leave the country and be gone. Therefore he let
Pharaoh loose, so unmercifully to oppress them. And as for
Pharaoh, God let him lift up himself, harden his heart, be as
stout and haughty as he pleased : that, as he was desirous, so
he might have full opportunity to try his strength with the
God of the Hebrews ; that, in the issue, he might know, and
the Egyptians might know, to their shame and confusion, that
he was the Lord, the only true and living God, infinitely supe-
rior to all their idols. And, in the mean time, he designed to
give a lively picture of himself, as of one infinitely too wise,
great, and powerful, for feeble mortals to contend with ; re-
solved to vindicate his own honor at all events, and revenge
IN THE PERMISSION OF SIN. 15
affronts offered his majesty, and carry on his own designs in
spite of all opposition, that the Israelites might see it, and know
it for their good ; that all the inhabitants of Canaan might be
struck into a panic ; and, indeed, tfiat his name might be de-
clared throughout all the earth. For he intended that these his
mighty works should never be forgotten among men, so long as
the suu and moon -should endure.
Methiiiks I behold Moses, on the other side of the Red Sea,
standing safe on the shore, while the carcasses of the Egyp-
tians, their broken chariots, their drowned horses, part sunk to
the bottom, and part floating upon the sea, and scattered along
the coasts. There he stands ; he looks back, he surveys the
gracious, the dreadful, the glorious works of the God of Abra-
ham, from the day he saw the burning bush in the wilderness
of Horeb, and received his commission to act in this grand
affair. Pharaoh's haughty temper, his impious, covetous,
tyrannical, deceitful conduct, all rise clear to his view. The
astonishing works of the God of Israel, his righteous ven-
geance on his foes, his self-moving goodness and sovereign
grace to the Israelites, torn away from their idols, and delivered
out of the house of bondage, all fill his astonished soul ; and
the powerful impressions penetrate the centre of his heart. He
looks forward, too, to the promised Canaan, to which the
Almighty had now undertaken to lead them, and imagines
what terror the news of air these things would spread through
all the land. Inspired with these views, ravished with the
glory of the God of Israel, charmed with the majesty and
beauty of the divine conduct, he spake, saying, —
" I will sing unto the Lord, for he hath triumphed gloriously ;
the horse and his rider hath he thrown into the sqa. The Lord
is my strength and song, and he is become my salvation. He
is my God, and I will prepare him a habitation ; my fathers'
God, and I will exalt him. Thy right hand, O Lord, is become
glorious in power. Thy right hand, O Lord, hath dashed in
pieces the enemy. And in the greatness of thine excellency
thou hast overthrown them that rose up against thee. Thou
sentest forth thy Avrath, which consumed them as stubble.
Who is like unto thee, O Lord, amongst the gods ? Who is
like unto thee, glorious in holiness, fearful in praises, doing
wonders ? Thou, in thy mercy, hast led forth the people
which thou hast redeemed. The people shall hear and be
afraid. Sorrow shall take hold on the inhabitants of Palestine.
All the inhabitants of Canaan shall melt away. Fear and
dread shall fall upon them. By the greatness of thine arm
they shall be as still as a stone : till thy people pass over, O
16 THE WISDOM OF GOD
Lord, till the people pass over which thou hast purchased.
The Lord shall reign forever and ever."
And while Moses thus sang the praises of God, the supreme
Monarch of the universe, and celebrated his glorious triumph
over Pharaoh and all his idol gods ; so ravished with the wis-
dom, glory, and beauty of the divine conduct, as to be even
more attached to his honor and interest than ever, and even the
better prepared to conduct with that steady fidelity through all
the future trials of his life, always true to God, and heartily
concerned to see the honor of his great name secured ; I say,
while Moses was full of these divine views and tempers on this
grand occasion, all Egypt were in profouiid darkness ; and
these dispensations, so bright and glorious in the view of Moses,
to them appeared gloomy as death.
And if these dis])ensations of divine providence, which to
the Egyptians appeared so dark and gloomy, to Moses appeared
so full of divine wisdom, beauty, and glory, how know we
but that God's whole plan of government, how dark soever it
may now appear to a revolted world, under God's displeasure,
may, to saints and angels, after the general judgment, appear
perfect in wisdom, glory, and beauty, and be matter of their
eternal delight and praise ?
4tli. But I proceed, fourthly, to other instances of the wisdom
of God in the permission of sin.
The Israelites, having thus escaped the hands of Pharaoh,
and recovered their liberty, had it been left to them to direct
their march, and point out their future fortunes, they might
perhaps have thought it best, that, being led on directly to the
land of Canaan, they should, by the mighty power of God,
have been put into an immediate possession, to be followed
with scenes of feasting, joy, and mirth, never to be interrupted.
But God, who knew their hearts, who knew how deeply
tainted they were with the idolatries and manners of Egypt,
and how high a relish they had for sensual pleasures, might
easily foresee how all sense of the true God would soon be
lost in the midst of such prosperity, and they become no better
than the ejected Canaanites. Besides, he saw that in almost
every other respect, they were as yet unprepared to enter the
promised land ; and also he designed them for our ensamples,
and his dispensations towards them for the instruction of man-
kind to the end of the world. Wherefore, let us attend to the
divine conduct, and behold the manifold wisdom of God.
He had torn them away from their idols, their leeks, their
onions, and their flesh-pots, to which they were stupidly at-
tached. He had sent to them, by Moses, and commanded, that
IN THE PERMISSION OF SIN. 17
they should cast away every man the abomiiiatioiis of his eyes,
and not defile themselves with the idols of Egypt any more ;
for that he himself was the Lord their God. But although the
thunder of divine wrath so dreadfully roared throughout all the
land of Egypt among the Egyptians, and God was now, in a
miraculous manner, working their deliverance, yet, even now,
they rebelled against the Lord, and would not hearken unto
him. " They did not every man cast away the abominations
of their eyes, neither did they forsake the idols of Egypt."
Wherefore God said, " I will pour out my fury upon them, to
a,ccomplish mine anger upon them, in the midst of the land of
Egypt." * But then God considered what the Egyptians would
say to such a dispensation of providence, and how it would be
misinterpreted through all nations and ages. Wherefore he
wrought for his great name's sake, that it might not be polluted
before the heathen, among whom they were, and in whose
sight God intended to make himself known to the Israelites by
bringing them out of the land of Egypt. (Ezek. xx. 5 — 9.)
And therefore, instead of the destruction they deserved from
his hands, for their stupid attachment to Egyptian abomina-
tions, God let loose Pharaoh to increase their burdens, to make
their bondage absolutely intolerable, that he might force them
from their idols, and drive them out of Egypt. And to bring
them still more to their senses, God let Pharaoh loose to pursue
them with chariots, and horsemen, and a great army ; and con-
trived that he should overtake them, shut in among the moun-
tains, unable to make their escape ; that he might have oppor-
tunity to let Israel see his mighty power, in dividing the sea,
and make them feel their dependence upon and obligations to
him ; and that, having led them through the sea, he might have
them in a barren wilderness, where there was neither bread, nor
flesh, nor water, as the fittest scene for those transactions, and
*" If, when God met with such infinite provocations at the hands of the He-
brews, he could yet find in his heart to prosecute his design, and accomplish his
promise to Abraham, that to his seed he would give the land of Canaan, we can-
not have the least reason to doubt but that, notwithstanding all the present wick-
edness of his professing people in the world, whereby he is infinitely provoked
to resign all Christendom to destruction, he will yet prosecute his designs and
accomplish all his promises, — " give to his Son the heathen for his inheritance,
and the vitmost parts of the earth for his possession ; and bring every people,
nation, language, and tongue, to serve him ; and Satan shall be bound, and
Chi'ist shall reign on earth for a thousand years." — No obstacles, no discourage-
ments, no provocations, no difficulties, of Avhatever kind, or however great, can
hinder God from the accomplishment of the glorious designs of his grace. He
redeemed Israel out of Egypt, although he saw what they were then and what
they would be in all future times. Yea, he has given his Son, and that to the
death of the cross, in order to carry on his designs. And what will not God
Almighty then do ? Almightiness, so infinitely engaged, cannot and will not be
frustrated.
2*
IS TUE WISDOM OF GOD
grand events, belonging to the infinitely wise plan which God
liad laid ont.
Israel had been in Egypt two hundred and fifteen years ; *
and the latter part of the time, for above a hundred years, in
a state of bondage and' slavery. They had almost forgotten
tlie true God, and the true religion ; were habituated to the
idolatry and manners of Egypt ; well pleased with the country ;
and, but for their oppressions, would never have entertained any
thoughts of leaving it. Yea, notwithstanding their severe
bondage, were hardly prevailed upon to hearken to Moses, to
whom they said, " Let us alone, that we may serve the Egyp-
titms," as they afterwards upbraided him in their distress at the
Red Sea. (Ex. xiv. 12.) And they were of so mean and
dastardly a spirit, as to be unfit to march against their enemies.
God, who knew their temper, judged that if he had led them
from Egypt straight to Canaan, which was not a hundred miles
distant, the approach of their enemies, prepared for war, would
have frightened them back again to Egypt. (Ex. xiii. 17.)
Yea, such was their attachment to Egypt, their coldness to
Canaan, their cowardice, and their stupid infidelity, even after a
year's discipline in the wilderness, and notwithstanding their
solemn profession and promises to God at Mount Sinai, that,
upon the ill tidings of the spies, they were for stoning Caleb
and Joshua, and making to themselves a captain, and returning
to their beloved Egypt.
Now, such were the people God had to manage, so every way
distempered, that they needed all their old notions, tastes, and
tempers, to be eradicated ; and to have their minds wholly
framed anew, in order to be fit inhabitants for the holy land.
They must be thoroughly weaned from Egypt ; from their
idolatry and their manners ; and be brought to know the true
God, and to be sensible of his infinite abhorrence of their tem-
pers and ways, and have their hearts effectually broken under a
sense of their vileness, that they might loathe themselves, and
* From the covenant with Abraham to the giving of the law was (as St.
Paul asserts, Gal. iii. 17) four hundred and thirty years. And this will give
light to Gen. xv. 13, and to Exod. xii. 40, 41. For the law was given soon
after they came out of Egypt.
Joseph was seventeen years old when he was sold, and it is supposed he was
soon imprisoned, perhaps the very same year, and so that he lay in prison about
thirteen years ; for he was thirty at his advancement. After which, in about
nine years, Jacob and all his family came down into Egypt. After which Joseph
lived seventy-one years. And so, in all, was in the greatest honor eighty years,
to counterbalance thirteen years of sorrow. Israel came out of Egypt one bun-
dled and forty-four years after Joseph's death ; the greatest part of which time
they were under oppression. Moses was born sixty-four years after Joseph's
death ; spent forty in Pharaoh's court, and forty in the land of Midian.
IN THE PERMISSION OF SIN. 19
turn to the Lord, and love him, and be prepared to understand
and fall in with the religion he gave them from Mount Sinai,
that they might be a holy people to the Lord, a kingdom of
priests, and a holy nation ; that they might be to his praise and
glory, in the midst of an idolatrous, benighted world ; and that
they might receive the promised land, not as a reward of their
righteousness ; for they were a stiff-necked people ; but as a
mere free gift from the God of Abraham, their father ; and feel
themselves, by the means, laid under the strongest obligations
to love him, and fear him, and walk in all his ways, and keep
all his commands : and at the same time, be so inured to hard-
ship, and so thoroughly confirmed in the belief of the being
and perfections of God, as that, in an entire dependence on the
Lord, they might march into the promised land, and behave
like valiant soldiers, and execute God's vengeance on those
idolatrous nations whom he had doomed to destruction, break
down their altars, cut down their groves, burn their gods, and
extirpate both them and their religion from off the face of the
earth.
And what method, better suited to answer these noble ends,
could possibly have been devised, than that whicii the Lord
their God took for the space of forty years in the wilderness ?
wherein he humbled them, and proved them, and tried them,
that it might appear what was in their hearts ; and he left them
to hunger and to thirst, and to murmur and rebel, and to com-
mit idolatry, that their hearts might be turned inside out before
their eyes ; and, by a long course of discipline, he trained them
up to a sense of his being, and perfections, and government,
and to feel their dependence on him, and obligations to him,
and by experience learn the dreadful nature of sin. He fed
them with angels' food, and gave them water out of the flinty
rock ; he led them by day in a cloud, and in the night by a
pillar of fire ; but when they rebelled, the earth opened its
mouth, and swallowed up hundreds, and the plague swept away
thousands at a stroke ; yea, at last, the whole congregation of
six hundred thousand were doomed to fall in the wilderness.
Nothing impresses the heart of a human creature like facts.
Nor could any series of facts have been better contrived than
these to reach their hearts, and make them feel what they were
in the sight of infinite holiness, and to bring them to fear the
glorious and fearful name of the Lord their God.
At the side of the Red Sea they were, to appearance, full of
love to God, and there they sang his praise ; and had things
gone to their minds, they might never have suspected the
secret hypocrisy of their hearts. But, as God had contrived the
20 Tin; WISDOM of god
plan, in three clays their religions alTections were gone, and
their corrupt hearts, like the troubled sea, cast up mire and dirt.
God knew what they were before, and it was wise in him to
take this method to bring them to know it too.
At Mount Sinai they were again deeply afiected, when the
law was given in a manner so solemn and divine ; and there
they promised, that whatsoever the Lord their God sliould
command them, that would they do. But in less than forty
days they made them a calf after the manner of Egypt, and
ate and drank, and rose up to play, after the Egyptian mode.
God knew before that all this was in their hearts ; and now he
wisely permitted it to break out, that tliey might know it too,
and that he might have a good opportunity to let them see
how exceedingly he hated their ways. He had tried words,
but these would not do. He had used the plainest and strong-
est expressions in the first and second commandments, but they
were uot effectual. Now, he proceeds to facts. Three thou-
sand are slain by the sword at his command, to let the whole
congregation know how detestable their conduct was in hi.s
eyes. (Ex. xxxii. 28.)
And so, again, while the tabernacle was building, and at tiie
time of its dedication, they appeared very forivard in religion,
as though they loved God, and loved his worship, and were
determined for the future to be an obedient people. And this
lasted for about a year. And doubtless they thought them-
selves sincere, and always might have thought so, had no new
trials come on. But no sooner did the spies return from view-
ing the land of Canaan, and bring ill tidings, but their old
Egyptian temper all revived. Now Joshua and Caleb must be
stoned for pleading the Lord's cause, and a new captain chosen
to conduct them back to Egypt, which they left v/ith reluc-
tance about a year ago ; willing, it seems, forever to part with
their God, their tabernacle, and their religion ; and turn back to
the idols, and manners, and leeks, and onions of Egypt ; and
make their peace with the Egyptians as they could. And had
not the Almighty suddenly interposed, no doubt dreadful deeds
would soon have been done. God knew all this was in their
hearts before ; and now he wisely permitted it to break out,
that they might know it too, and that, by his future conduct
toward that people, he might let them know that he was the
Lord, and fill the whole earth with his glory. (Num. xiv.)
And while that generation was doomed to wander forty years
in the wilderness, and their carcasses there to fall, as the just
punishment of their crimes, their posterity, by the means, had
their Egyptian notions and tempers eradicated, and were trained
IN THE PERMISSION OF SIN. 21
up in the knowledge of God, and of the true reh'gion ; and pre-
pared to enter, conquer, and possess, the holy land. Nor could
they ever, to their dying day, forget the works of the Lord
their God, which they had seen in Egypt, at the Red Sea, in
the wilderness, etc. Nor could they have had stronger induce-
ments to tell these things to their sons, and sons' sons. Nor
could a better method have been taken to lay a lasting founda-
tion for a firm belief and steady practice of the true religion.
It was most for the honor of God, and most for the interest
of religion, and so really for the best good of the Israelites,
that they should be thus tried ; left to act out their hearts, and
then punished, subdued, humbled, and brought into subjection
to the divine authority, before they entered into possession of
the promised land, although it cost them six hundred thousand
lives, and many a dreadful day. For to what purpose had it
been for God to have brought them straight from Egypt, with
all their Egyptian notions and tempers, into the holy land, there
to have polluted it, and to have dishonored him with their
abominations ? *
Besides, from the murmurings and rebellions of the Israelites
in the wilderness, there was the fullest demonstration of the
divinity of the Jewish religion. For, had not Moses been sent
of God, and supported, too, by the interposition of almighty
power, it had been impossible he should have accomplished the
design. They would surely have deserted him, and returned to
Egypt again. Nor could the children of Israel, how degenerate
soever they were, and how apt soever to fall into idolatry in
after ages, ever once scruple whether Moses were indeed sent
of God, after such a scene of wonders for forty years together.
Nor does it appear that the divine legation of Moses was ever
called in question by that people.
And whenever they read over the law of Moses, together
with the history interspersed in those sacred books, they might
not only learn the nature of God and man, and see God's right
to command ; their obligations to obey ; and the great evil of
sin, from the law of Moses, as being therein held forth ; but
* If it was wise in God so to order that the Israelites should be oppressed
above a hundred years before their deliverance, and then pass through such great
trials forty years more, before their entrance into the holy land, how know we
but it may be wise that the Christian church in general, and wc in New Eng-
land in particular, should pass through very dark and trying times, for a long
season, before God begins to work deliverance in that remarkable manner which
may be expected at the ushering in of the glorious day. To be sure, there seems
to be a foundation laid for great distresses, and of long continuance, for our sin-
ful land. Better so than to be left to sleep on, secure in sin. Nothing so dread-
ful as to be given up to carnal security, and suffered to go on in wickedness and
prosper.
22 TlIF, WISDOM OF C;OD IN THE PEU.MISSION OF SIN,
might behold all these exeniplificcl, in a most striking maimer,
in a scries of facts. Let them but view the divine conduct iu
Egyj)t, at the Red Sea, in the wilderness, etc., and it would
give them a most lively picture of the divine nature ; for here
they had the history of the Deity. And let them view the
conduct of the Israelites from first to last, and it would give
them a most lively picture of human nature ; for here they had
it acted out to the life. And God's right to command, their
obligations to obey, and the great evil of sin, are set in tiie
strongest light. Nor were the advantages of these transactions
confined to those ages ; for all these things happened, and were
written for our instruction, on whom the ends of the world are
come. God is still the same, and so is human nature too ; for,
as face answers to face in a glass, so does the heart of man to
man. O the depth of the wisdom and knowledge of God !
of whom, and through whom, and to whom are all things ; to
whom belongs glory forever ! And how know we but that the
grand affairs of the universe are all conducted as wisely as
were these now in our view ?
To conclude : let these four remarks be well attended to, and
remembered : —
1. That, in all these instances of God's permitting sin, he
had a view to the manifestation of himself. They gave him
opportunities to act out his heart; and so to show what he^Avas,
and how he stood affected : and he intended, by his coLiduct, to
set himself, that is, all his perfections, in a full, clear, strong
point of light ; that it might be known that he was the Lord,
and that the whole earth might be filled with his glory.
2. And he intended to let his creatures give a true specimen
of themselves ; that it might be known what was in their
hearts. But,
3. The advantages of acquaintance with God and ourselves
are innumerable. We can be neither humble, holy, nor happy,
without it. So that,
4. It may easily be seen, how tliat God, in the permission
of sin, may design to advance his own glory, and the good of
his creatures. And that this Avas really God's design, in the
instances which have been under consideration, is manifest
from the five books of Moses, in which the history of these
things is recorded at large. Particularly, I desire the 8th, 9th,
10th, and 11th chapters of Deuteronomy may be read, in this
view.
THE WISDOM OF GOD IN THE
PERMISSION OF SIN.
SERMON II.
Ye thought evil against me, but god meant it unto good.
Genesis 1. 20.
Wisdom consists in choosing the best end, and contriving the
most proper means to attain it.
The Messiah had been promised to our first parents about
two thousand years ago ; and the time of his advent was ap-
proaching : but the world were greatly unprepared for such an
event. They did not know that they were in a fallen state,
and that they needed a Redeemer and a Sanctifier. They
neither knew God, nor themselves ; what they were, nor what
they ought to be ; nor what they needed to bring them right ;
and were sinking, by swift degrees, into still grosser ignorance
and the most stupid idolatry. And had God suffered them all
to have taken their own course till the Messiah's birth, igno-
rance and depravity would have risen to such a height as to
have rendered mankind wholly unprepared for the gospel dis-
pensation.
Wherefore God must interpose, and some method must be
taken to check the universal spread of idolatry and ignorance,
and to revive the knowledge of the true God, and of the law
of nature ; and to make mankind sensible of their depravity,
of their guilt and ill desert, and need of a redeemer and sancti-
fier ; and so prepare a way for the coming of Christ, and the
erection of his spiritual kingdom.
With these views, about two thousand years before the birth
of the Messiah, God called Abraham from Ur of the Chaldees,
and separated him from an idolatrous world, and chose his seed
to be his people ; that, in his dealings with them, he might
bear a public testimony against idolatry, in the sight of all the
24 TnE WISDOM OF GOD
nations of the earth ; and, at the same time, oxhihit a most
exact picture of himself in his conduct, and set his character in
the most glaring, striking, affecting light ; that, stupid as they
were, they should be, as it were, forced to see and understand
what he was. And, at the same time, he would let them know
what they ought to be, and the greatness of their obligations to
the Deity ; and turn their hearts inside out, that they might
see themselves, and discern their true character, and so feel
their need of a redeemer and sanctifier. And then he would
exhibit in types and shadows, that is, by sacrifices of atone-
ment, and purifications for uncleanness, the nature of an atone-
ment of Christ, and of the sanctifying influences of the Holy
Spirit ; and thus prepare the way for the coming of the Mes-
siah, and the erection of his spiritual kingdom in the world ;
and that not only among the Jews, thus trained up, but also
among Gentiles, who, in after ages, should be let into these
divine dispensations and designs, and reap the benefit of all
these preparatory and introductory steps.
Had Joseph not been sold, and had Jacob continued to live
in the land of Canaan, with his family, and had his posterity
there gradually increased, until they had filled all the land, —
the Canaanites meanwhile dying off, as the Indians have done
in New England these hundred and thirty years past, — I
say, had his posterity gradually increased until they had filled
all the land, without any uncommon changes, or any extraordi-
nary interpositions of Providence, none of the forementioned
ends could have been answered. Yea, there would apparently
have been the utmost danger that the Israelites would have
been no better than the Canaanites had been : and God might
foresee that this would infallibly be the case ; and so all his
ends, in separating Abraham and his seed, wholly frustrated.
On the other hand, if Joseph is sold, if Jacob and his family
move down and settle in Egypt, the chief seat of idolatry, a
proper scene opens in the view of infinite wisdom, where all
his wonders might be wrought ; and fit opportunities, he fore-
saw, would present for the accomplishment of all the purposes
of his heart.
Nothing further was needful than for God not to hinder
Joseph's brethren, and they would sell him ; not to hinder
Potiphar's wife, and she would get him cast into prison, where
he might be prepared for, and from whence he might be raised
to the highest advancement by which many noble and God-
like ends might be answered. Nothing further was needful
than for God not to hinder the king of Egypt, and he would
oppress the Israelites till they were prepared for their egression ;
IN THE PERMISSION OF SIN. iio
not to hinder Pharaoh, and he would harden his heart, and
refuse to let them go, until Egypt was filled with the wonder-
ful works of God. Yea. if God hindered him not, into the
Red Sea he would drive headlong, hurried on by the corrup-
tions of his heart, that, in his destruction, God might show
his power, and cause his name to be declared throughout
all the earth. And now the Hebrews, rescued from Pharaoh's
destroying sword, by almighty power, would be in the hands
of God, their Deliverer, to be disciplined, to be humbled, and
proved, and tried, that it might be known what was in their
hearts ; and that, finally, they might be prepared to enter the
promised land, and execute the vengeance of the Almighty on
those idolatrous nations, and be God's peculiar people, till the
Messiah's coming, and the erection of his spiritual kingdom. I
say, be God's peculiar people ; to receive the law from Sinai ;
to be under God's immediate government ; to keep the holy
oracles ; to preserve the predictions of the Messiah, and to
answer many other noble and divine ends God had in view.
A plan, in which so much sin was to be permitted, and so
much misery endured, might, by short-sighted mortals, have
been thought dishonorable to God, and unhappy for the Israel-
ites ; but, under the management of infinite wisdom, it proves
the direct contrary. Yea, for aught that appears, God could
not have taken a better method, as things then stood in the
world, to make himself known, and get honor to his great
name, and make the Israelites sensible of their dependence
upon him, and obligations to him, and engage them to perpetual
obedience, than that ; as it is written, " What could have been
done more to my vineyard, that I have not done in it ? " yea, it
was a plan not only suited to be beneficial in that age, but in
ail succeeding generations ; and that in more instances than can
well be enumerated. Particularly, it has furnished us with a
history of the Deity, and with a history of hummi nature.
Such a history as is indeed of infinite value ; for every thing is
exemplified in facts ; by which the mind is instructed more
clearly, and the heart reached more eflectually, than in any
other way.
The invisible God, whom no eye hath seen, or can see, and
of whom it is so difficult for us, in this benighted world, to
frame just conceptions, is brought upon the stage ; and he acts
out his nature before our eyes, with a design to set his true
character in a clear and striking light. Here we see, as it were
with our eyes, how he foreordained whatsoever came to pass ;
how he laid out the whole plan from the selling of Joseph to
his advancement, and to Jacob's going down into Egypt ; and
VOL. II. 3
26 THE \VI5D0M OF GOD
how they should be oppressed and lirouglit into bondage, and
how they should finally be brought forth, and led in the wilder-
ness, and prej)ared for Canaan, etc. And we see the wisdom,
glory, and beauty of his plan. Here we sec what a regard he
has for his own honor, and how his whole plan is suited to set
him in that infinitely honorable point of light, which so exactly
becomes him, as he is by nature God, and by original right
the supreme Lord and Governor of the world. Here we see
his resolution to maintain his authority, in his conduct to
Pharaoh, that haughty rebel, who bid him defiance, and stoutly
refused to let Israel go. Here we see his sovereign grace and
self-moving goodness, as it were, forcing the infatuated Israel-
ites from their beloved Egypt, and their beloved idols ; and
when he had the highest provocations to destroy them, how he
wrought for his great name's sake, until he had prepared them
for, and brought them into, the promised land. And how, in
the mean time, he set his hatred of their sins in the clearest
and strongest light ; commanding the earth to open its mouth
and swallow np hundreds, and the plague to go forth, from time
to time, and cut down thousands in a moment ; yea, dooming
that whole generation to wander and fall in the wilderness for
their crimes, reserving the good land for their posterity. Here
we see him exercising his sovereignty, when the Israelites and
the Egyptians both deserved destruction, and to have been
buried alive in the Red Sea together ; he had mercy on whom
he would have mercy ; and whom he would, he gave up to
hardness of heart and ruin. And after the Israelites had been
in the wilderness above a year, and had sufficiently shown
what they were, and carried their provocation so high, that
divine justice said, "Let me alone, that I may destroy them in
a moment," still he wrought for his great name's sake, and had
mercy on them, because he would have mercy on them ; and
was gracious to them, because he would be gracious to them ;
that is, from his self-moving goodness and sovereign grace.*
• Exodus xxxiii. 29, Numbers xiv. From these dispensations, which -were
acknowledged to be right by the Jews, St. Paul was able to justify the divine
conduct, in his day, in casting off the Jews, and calling the Gentiles. (Rom. ix.)
"If God had a right to give up Pharaoh to hardness of heart, and to destruc-
tion in the days of old, as ye Jews own, why not you now ? — If the exercises of
God's grace were sovereign then to your fathers, who deserved (God being judge)
to be all consumed in a moment ; whj' may not the Gentiles, notAvithstanding their
ill deserts, be now called and saved, from the same sovereign grace ? God used
to act as a sovereign ; why may he not still ? and if in one instance, why not in
another altogether similar?" Nor could the Jew fairly evade the force of this
reasoning. And if we should only suppose, that Pharaoh, after he was drowned,
went to hell, and that the unbelieving Jews of that age, who were cast off by
God for their infidelity, were eternally lost, then we have the doctrine of rep-
robation, which has been so much misunderstood and misrepresented, exempli-
IN THE PERMISSION OF SIN. 27
And by all, we see that not any thing whatsoever is able to
frustrate God's design, or hinder the faithful accomplishment
of his promise to Abraham, that to his seed he would give the
land of Canaan.
At the same time, we have human nature brought upon the
stage, and experiments made upon the heart of man, in a great
variety ; whereby its true temper is as certainly determined as
was ever the nature of any thing in the natural world, by the
great Sir Isaac Newton.* So that, on these, as well as many
other accounts, that plan was not only for the honor of God,
and good of the Israelites, but for the benefit of mankind in all
succeeding generations.
And how know we but that it was designed, by the infinitely
wise God, as a little kind of picture, in which we might see, in
miniature, the nature of God's government of the whole moral
system, and the reasons of his permitting sin and misery to
enter into the world he had made ? Which brings me.
Secondly. After having viewed the wisdom of God in the
permission of sin, in various plain instances, to proceed humbly
to search into the wisdom of God, in ever permitting sin and
misery to enter the world.
1. As all God's works are uniform, so we may justly argue,
from the wisdom and beauty of particular parts, to the wisdom
and beauty of the whole. As God's nature is always the same,
and as he always acts like himself, so, therefore, his works are
ahvays harmonious and consistent. So that if we can see the
fied in facts. For whatsoever God does in time, that he, from all eternity,
intended to do. Yea, and that which is right for God to do in time, he had a
right, from eternity, to determine to do. Yea, if God, in fact, governs the
world well, then he did well to determine to govern it as he does. Reasonable
creatures would never object against God's laying out a universal plan, if the
plan did but suit their taste.
* Objection, " But it can never be supposed that the true character of human
nature, in general, can be decided fi-om the pcrv^erse conduct of the Israelites in
the wilderness."
Answer. Was not their conduct, then, of a piece with the general tenor of
their conduct, from that time and forward, for fifteen hundred years, when they
slew their prophets, yea, and crucified the Son of God? (Acts vii. 51, 52.)
Obj. " If it was, yet it is not to be supposed, that every nation would have
been so wicked and perverse as the Jews wer?, if under like circumstances."
Alls. But it is the common character of an apostate, fallen world, that they
are "dead in sin." (Eph. iL 1, 2, 3.)
Obj. " These words were spoken of the Gentiles, and so are nothing to the
purpose."
Ans. Seeing, then, according to these men, the character of mankind cannot
be learned from what is said, in the Old or New Testament, of Jews or Gentiles ;
but we, in this age and nation, are quite another kind of creatures — so benevolent,
so good, so viituous ; methinks the Old and New Testaments are writings not
suited to our case ; as they are not adapted to men of our character. And perhaps
this is one reason those ancient writings are in so low credit with many in the
Briti.:h dominions, and Plato begins to be more admired than Moses or St. Paul.
28 THE WISDOM OF GOD
Avisdom of God in the permission of sin in some instances, we
may justly argue to his wisdom in his whole grand scheme ;
yea, and from the wisdom, glory, and beauty of particular parts,
we may be rationally convinced, that God's grand scheme is
perfect in wisdom, glory, and beauty, although it be so incom-
])rehensibly great, as to confound our understandings. If we
certainly know that God's works are all uniform, and if there is
one small part that we can understand and comprehend, and if
we see this is perfectly wise, we may be assured the whole is
so too ; although when we try to look into it, we feel our
minds ([uitc overwhelmed with its incomprehensible greatness.
2. Were there no particular instance in which we could see
the wisdom of God in the permission of sin, yet, from the per-
fections of the divine nature alone, we have such full evidence
that he must always act in the wisest and best manner, as that
we ought not in the least to doubt it.
In the days of eternity, long before the foundation of the
world, this system, now in existence, and this plan, which now
takes place, and all other possible systems, and all other possible
plans, more in number perhaps than the very sands on the sea-
shore, all equally lay open to the divine view, and one as easy
to Almightiness as another. He had his choice. He had none
to please but himself; beside him there was no being. He had
a perfectly good taste, and nothing to bias his judgment, and
was infinite in wisdom : this he chose ; and this, of all possible
systems, therefore, was the best, infinite wisdom and perfect
rectitude being judges. If, therefore, the whole were as abso-
lutely incomprehensible by us as it is by children of four years
old, yet we ought firmly to believe the whole to be perfect in
wisdom, glory, and beauty.
3. But if all God's works are uniform, as has been said, we
may not only argue from the wisdom of particular parts to the
wisdom of the whole, but also from the special nature of par-
ticular parts to the special nature of the whole ; and so, from a
right idea of particular parts, which we are able to comprehend,
we may have some right conceptions of the whole, although
the whole is too great for our conception. And so here is a
clew which will lead us to a right view of the true nature of
the whole moral system, and help us, at least, to some partial
view of the wisdom, glory, and beauty of the whole.
4. And, indeed, it seems to have been God's design, in this
state of instruction and discipline, where we first come into
existence, and, from small beginnings, are to grow up to a more
full knowledge of God, and insight into his moral government
of the world ; the contemplation of Avhich will afford the most
IN THE PERMISSION OF SIN. 29
intense delight to all holy beings, throughout eternal ages — I
say, it seems to have been God's design to suit things to the
present weakness of our capacities, by representing the general
nature of the whole moral system, in some select parts of it,
giving us a kind of a picture of the whole, in miniature, to lead
us to some right notions of the nature of the whole.
It is certain, that as all God's works are uniform, amidst all
their infinite variety, so it has been his method, in his lesser
works in the moral world, designedly to give a faint image of
his greater, and hereby prepare the way for their being more
easily understood. So the redemption of Israel out of Egypt
was designed as a shadow of our spiritual redemption by Christ ;
and the deliverance of the Jews out of Babylon was designed
as a resemblance of the deliverance of the Christian church out
of mystical Babylon. And there are almost innumerable in-
stances of the like nature in Scripture ; yea, the whole Jewish
dispensation was evidently designed to be emblematical. So,
indeed, was every thing in the natural world, from which
metaphors and allusions are constantly brought, by Christ and
his apostles, to represent and illustrate spiritual and divine
things, as well as from the Jewish dispensation. And indeed,
this was workman-like, and becoming the infinite wisdom of
the great Contriver and Former of all things, to whom all his
works were known from the beginning, and who designed this
lower world as the grand stage of action for moral agents, so to
order things in all his works, and in all his dispensations, as
that one thing should give light to another ; things in the
natural world, to things in the moral ; things in the Jewish dis-
pensation, to things in the Christian.
It would, therefore, be perfectly analogous to the rest of
God's works, if he had designed some eminent parts of his
grand plan of moral government to contain, in miniature, the
nature of the whole, and contrived them to represent, and
suited them to point out to us the wisdom and beauty of his
grand and glorious scheme, which is too large for our present
comprehension ; and too difficult to be understood, but by
the help of little pictures, where the whole is contained in
miniature.
5. We may venture to affirm, that of necessity it must be
' the case, that the nature of the parts will certainly show the
nature of the whole, in a moral system, under the government
of Him who is the same yesterday, to-day, and forever. For
while he constantly acts like himself, his whole conduct will
be of a piece, always like itself; and so one part of it will
illustrate the nature of another ; and so, from the knowledge
3*
30 THE WISDOM OK GOD
of the nature of various parts, wc may certainly argue to
the nature of the whole. As, let us but diligently observe a
wise and good man, who is uniform and steady in his ways ;
and, from repeated instances of his conduct, we siiall enter into
the knowledge of his temper in general, and perceive the views
and designs which govern him. So, let us but attend to the
divine conduct, as recorded in that book, which may justly be
denominated the history of the Deity, and enter into his views
and designs, in ]»articular instances of his conduct, as there
intimated ; and wc may, with su/licient certainty, determine his
moral character, and the general nature and design of his whole
])lan. Show me, therefore, his views and designs in suffering
Joseph to he sold ; Israel to be oppressed ; Pharaoh to harden
his heart ; Israel to murmur and rebel, and fall in the wilder-
ness ; and let me into the wisdom of his conduct, in these par-
ticular parts of his grand scheme, and then assure me that the
whole system is governed by the same infinitely wise Being ;
and how can I doubt the wisdom of the whole, while I behold
the wisdom of these particuUu: parts ? or how can I be at a loss
for the general nature of the whole, while I behold the nature
of these particular parts, and firmly believe that God always
acts like himself, and keeps up a constant uniformity through
all the infinite varieties of cases and circumstances, that ever
occur in his moral government of the world ?
6. If, therefore, the plan which infinite wisdom contrived, to
bring Jacob's family into Egypt, and from thence through the
Red Sea and wilderness into Canaan, in which so much siu
was permitted, and so much misery endured, was, all things
considered, the wisest and best ; as being so exactly suited to
set all the perfections of God in the fullest and strongest point
of light, and at the same time to unmask their hearts, and set
their absolute dependence on God, and great obligations to him,
and the infinite evil of sin, in such a light, as had the most
powerful tendency to induce them, with penitent, humble,
broken hearts, in an entire self-dffidence, to put their trust only
in God, and be wholly devoted to him ; to fear him, and love
him, and walk in all his ways, and keep all his commands,
seeking his glory ; — I say, if that plan was the wisest that
could have been contrived to answer these ends, and so the
best suited to promote the glory of God, and the best good of
the Israelites, and to answer many noble ends in that age, and
in all succeeding generations ; such, no doubt, must be the
whole of God'S moral government of the world ; in which
immensely great plan so much sin is permitted, and so much
misery endured ; that is, it must be the best contrived scheme
IN THE PERMISSION OF SIN. 31
possible, to advance the glory of God, and the best good of the
moral system,
I am sensible there are many objections which will be apt to
arise in the reader's mind, and which are capable of being put
into a very plausible dress, and which, at first sight, may seem
to appear quite unanswerable. Nor am I unwilling they should
be set in their strongest light. It is best to look on all sides,
and that with the utmost care and impartiality. And every
honest reader, who sincerely desires to know the truth ; to un-
derstand the reasons of the divine conduct, and to see the wis-
dom, glory, and beauty of his universal plan, will be naturally
disposed to look up to heaven, and say, " O thou Father of
lights, thou Fountain of all knowledge, sensible that we lack wis-
dom, and encouraged by thy gracious invitation, we come to thee,
who givest liberally to all that ask, nor upbraidest, nor deniest
the most unworthy, who ask in the name of Christ ; open thou
our eyes, that we may see the wisdom of thy government, and
behold the beauty of thy conduct, that we may not only justify
thy ways to men, but still, more than ever, love and fear that
fearful and glorious name of thine, the Lord our God ! " For
there is not one point, in natural or revealed religion, attended
with so great difficulties as this : therefore we greatly need to
have our hearts purified, and our minds enlightened by divine
grace, that, with a good taste and an unbiased judgment, we
may search into the hidden mysteries of God's great and eternal
kingdom.
The objections are as follow : —
1. " How could it be for the honor of the Supreme Lord
and Governor of the universe, to suffer Satan, his enemy, by
his lies, to deceive, seduce, and persuade innocent man to rebel
against his sacred Majesty, and subject himself and all his race
to death and ruin ? "
2. '^ How could it be to the best good of the moral system,
that this lower world, instead of being inhabited by a race of
incarnate angels, ever celebrating the praises of their great
Creator, perfectly happy in his image and favor, should sink
down into so near a resemblance to hell, in wickedness and
woe ? O, how infinitely better would it have been, if, instead
of sin and misery here, and eternal pains of hell hereafter, to be
suffered by such innumerable multitudes, all had been forever
holy and happy ! "
3. ^' How can it be made to appear, that sin and misery were
at all needful, much less absolutely necessary, in a system
originally holy and happy, to answer any valuable ends ?
AVoald it not be to limit the Holy One of Israel, to say, that he
32 THE WISDOM OF GOD
could find out no other way so good as this to exalt God, and
render the system holy and happy? "
4. " If God wills sin, then it seems sin is agreeable to his
will. And if, from all eternity, he decreed the misery of his
creatures, then it seems their misery suits him. Both wliich,
as is granted on all hands, are directly contrary to reason and to
Scripture."
Before we attempt a direct answer to these objections, let
three or four things be premised.
1. Be it so, that God's permitting sin and misery to enter
into the w^orld, appears to us ever so dark ; yet this is no argu-
ment at all against the wisdom, glory, and beauty of the divine
conduct, in this affair. For there have been instances of the
divine conduct, in all appearance dark to perfection, which, in
the result, have proved perfect in wisdom and beauty. When
Jacob saw his son's coat all stained with blood, he had nothing
but darkness and death before his eyes. " An evil beast," said
he, "hath devoured him. Joseph is without doubt rent in
pieces." Wherefore he '* rent his clothes, and put on sack-
cloth, and mourned for his son, and refused to be comforted."
Nor had he the least gleam of light, for above twenty years, in
this dark affair ; yea, it grew darker, when Simeon was left
bound in Egypt, never to be released, unless Benjamin went
also. " Joseph is not," says he, " and Simeon is not, and ye
will take Benjamin away. All these things are against me."
So he spake, and so he thought ; for so things appeared ; but
yet, afterwards, he viewed the whole plan in a very different
light, as being contrived and brought about by infinite wisdom
and goodness. And doubtless he was ready to say, " Never let
me, a poor short-sighted creature, venture again to call in ques-
tion the wisdom of the Supreme Governor of the world, all
whose ways are perfect. Remember it, O my soul, from this
time forward ; and, for the future, let me learn to do my duty,
and cheerfully leave God to order all things as he pleases ;
firmly believing all his conduct to be wise, whether I can see
through it or not."
And how dark to Moses, fled into the land of Midian to save
his life, must the divine conduct appear, in suffering his breth-
ren, the children of Israel, to be so cruelly used by Pharaoh ?
Nor had he the least gleam of light, in this dark affair, for forty
years ; yet it afterwards appeared to be full of the Avonderful
wisdom of God, as we have before observed ; and, no doubt,
Moses saw it to his abundant satisfaction.
But as for the inhabitants of Egypt, when they heard that
Pharaoh, their grand monarch, and all his hosts, were drowned
[N THE PERMISSION OF SIN. 33
in the Red Sea ; and as for the IsraeUtes, whose carcasses were
doomed to fall in the wilderness, these dispensations were to
them so dark, and they in such a temper, that it was near or
quite impossible they should see the wisdom of God in them.
Nor was it strange they could not see. But this leads me
to add, —
2. That it is not at all strange that God's conduct, in the
permission of sin, should appear exceeding dark to us, how
wise, glorious, and beautiful soever it is in itself, and in the
eyes of God. (1.) Because our views of God's grand plan
are so very imperfect. When God has finished his scheme, all
holy beings will easily see the beauty of it ; for then it will
appear what he had in view, and how wisely every thing was
ordered to answer the noblest and best ends. It was easy,
when Jacob beheld Joseph governor over all the land of Egypt,
for him to see through an affair, which before, for a long course
of years, had been absolutely inexplicable. Besides, (2.) It
is not strange that God's present plan of government appears
so dark to us, however divine and glorious it is in itself, con-
sidering how ill a taste we have. It is not to be expected that
fallen creatures, greatly alienated from the Deity, and of a
temper quite contrary to his, should be suited with his plan of
government. If wicked men are enemies to God, and enemies
to his law, as the Scriptures teach, (Rom. viii. 7,) they are not
in a capacity to discern a plan all over divine. It was not
strange that the Egyptians could not see the wisdom of God in
the overthrow of Pharaoh and his hosts. Nor was it strange
that the wicked Israelites were so far from seeing the wisdom
of God, in dooming their carcasses to fall in the wilderness,
that they were rather disposed to blaspheme his name. Yea,
they began their blasphemy before they received their doom.
And when they might have gone right on to Canaan, had it
not been their own fault, they began to say, that God had
brought them out of Egypt on purpose to destroy them, (Num.
xiv.) just as some desperate sinners, who are deaf to all the calls
of the gospel, and refuse to march for the heavenly Canaan,
sometimes, in fits of horror, are ready to think that God made
them on purpose to damn them. It is easy for us to see the
unreasonableness and perverseness of the children of Israel ;
and impenitent, obstinate sinners are evidently quite as much
to blame : but you cannot make them see it ; nor could Moses
make the Israelites see it in their case. Nor is it to be expected
that creatures, so far sunk into depravity and guilt, will be dis-
posed to justify God and his ways, although all his dispensa-
tions are ever so wise and just ; but then their dislike to the
34
THE WISDOM OF GOD
divine government, be it ever so great, is no sign but that it is
perfectly wise, Iioly, just, and good. Moses thought not the
less honorably of God's conduct in the overthrow of Pharaoh,
because it looked so dark to the Egyptians. Nor do the inhab-
itants of heaven think the less honorably of God's conduct in
the permission and punishment of sin, in general, because it
looks so dark to obstinate sinners. God has given us an instance.
About one hundred and sixty-eight years before the Babylo-
nish captivity, after the Israelites had been in the promised land
six hundred and ninety-three years, and, by their perverseness,
had worn out God's patience, so that God was provoked to give
them up to their hearts' lusts, Isaiah was sent with this awful
message to them : " Go and tell the people. Hear ye, indeed, but
understand not : see ye, indeed, but perceive not ; make the
heart of this people fat, and make their ears heavy, and shut
their eyes," etc. " Then said I, Lord, how long ? And he
answered, Until the cities be wasted without inhabitant, and
the houses without man, and the land be utterly desolate."
(Isa. vi.) Than which nothing could look more dark to the
guilty Jews, thus doomed to destruction. Yet, to the inhabit-
ants of heaven, God's conduct, in all this, appeared to be unut-
terably glorious; so that, upon the occasion, they even "cried,"
as under the deepest impressions, "Holy, holy, holy is the
Lord of hosts ; the whole earth is full of his glory." So again,
(Rev. xix.,) we have the heavenly hosts represented as in the
highest ecstasy of joy, on occasion of the destruction of mys-
tical Babylon ; which yet, no doubt, when it comes to pass,
will appear inexpressibly dark and glorious to the pope and his
party ; although the poor persecuted saints in popish countries
will be ready to join the heavenly hosts in their songs of praise.
3. When I think over former dispensations of Providence —
Joseph's affair, and how dark it appeared to Jacob ; the case of
the Israelites in sore bondage in Egypt, and how dark it ap-
peared to Moses, fled into Midian ; and that this Jacob and this
Moses were the best of men, and the favorites of Heaven ; and
yet the divine conduct to them was absolutely unaccountable ;
and as I look along through the Bible, I can think of other
instances of the like nature, one after another, till I come to
the crucifixion of Christ, the most horrid sin that was ever
committed ; an affair exceeding dark to the disciples, the best
of men then in the world, and who were even ready, things
looked so dark, to give up all hopes of his being the Mes-
siah: — I say, when I consider these, I cannot but conclude,
that if the most holy and knowing men on earth were entirely
unable to solve the fore-mentioned difficulties relative to the
IN THE PERMISSION OF SIN. 35
permission of sin, yet it would be no just inducement to doubt
of the divine wisdom.
4. However dark the affair appears, or however unanswerable
the objections may seem to be, yet we have strict demonstration
that, of all possible plans, this is the best ; for, before the foun-
dation of the world, it was at God's election to create, or not
to create. And of all possible systems, he had his choice : nor
was there any thing to bias his judgment ; nor was it possible
he should make a mistake : all things were open and naked
before him ; he knew which was the best ; and he chose this :
and therefore this, to him, appeared preferable to any other ;
and therefore it was really the best.
And what, then, if we are not able fully to solve the difficul-
ties? Is it not altogether reasonable to conclude, that it is
owing to our not seeing the whole plan, or to our want of a
good taste, or both ? It is certain that we are very far from a
full view of the whole plan. We came into existence, as it
were, but yesterday ; we are just emerging out of nonentity :
we still border on non-existence ; Ave are but half awake, if so
much. When we enter into the eternal world, if this short
period is well spent, we may hope to have our intellectual
powers quite awake, and to be in a better capacity to search
into the nature, and discern the beauties, of God's eternal king-
dom. And besides the narrowness of our present views, our
taste, too, is at present much vitiated. The best of men in this
world are far from that high relish for moral beauty, which is
needful to render them good judges, on a plan so altogether
holy and divine as this must certainly be. And while we are
conscious to ourselves, that, with Peter, we are apt to " savor
not the things which be of God, but the things which be of
men; " and that our minds lie under many biases and preju-
dices ; too strongly attached to our private interest ; but little
concerned for the honor of the Divine Majesty, or for the honor
of his government, and the welfare of his everlasting kingdom ;
little caring for any thing, further than our own interest is
concerned ; too much like the Israelites in the wilderness,
who were always murmuring against God and against Moses ;
although God was all the while taking the wisest methods
with them, and Moses was faithful to him that appointed him ;
but if their appetites and desires were crossed, and they disap-
pointed in their narrow, selfish schemes, they could see no
beauty in God's conduct, nor glory in his grand designs, but
wished themselves back again to Egypt : not caring what be-
came of the honor of God's great name, and quite stupid to all
the noble ends God had in view, in their separation from the
36 THE WISDOM OF OOD
rest of tlie world, to be his peculiar people; — I say, while we
are conscious to this low spiritedness, to this mean, narrow,
selfish temper, and feel ourselves so much untouched with the
infinite greatness and glory of the Deity, and so little interested
in and concerned for the honor of his great name, and the
everlasting establishment of his authority, and general good of
the moral system, we cannot but be sensible that we are very
unfit judges on the beauty and goodness of his plan ; as it is
easy to see the Israelites were, on the wisdom and beauty of
God's conduct to them in the wilderness. They were too low
spirited, and of too mean and selfish views, to be struck with
the beauty of those noble and Godlike designs God had in
view, in their separation from the rest of the world.
To God it appeared of vast importance, as things were then
situated in the world, to give a check to the universal spread
of idolatry and ignorance, and to revive the knowledge of the
true God, and of the true religion. And, in a view to these
noble ends, all his conduct in Egypt, at the Red Sea, and in
the wilderness, appeared to him perfectly wise and beautiful.
To the Israelites, nothing appeared of importance, but that their
interest, ease, and comfort, should be consulted and provided
for ; which not being done to their minds in the wilderness,
they heartily repented they ever hearkened to Moses, or ever
left Egypt, and would have deserted Moses, made a captain,
and returned, had not Almightiness interposed. And the idols,
leeks, onions, and iiesh-pots of Egypt would have given them
content ; while the name of the God of Abraham sunk into
universal contempt by the means, among all nations, and idola-
try became more established than ever ; as it would have done,
had they deserted Moses and returned, as was by them pro-
posed.
Now, it is plain this people were no proper judges of the wis-
dom and beauty of God's conduct. They were of so ill a taste,
and their temper was so different from God's, that they would
naturally be blind to the beauty of his ways, and always stand
ready to quarrel with him. Had their temper, from the very
first, been right, and their taste good, they might have had a
sufficient insight into God's designs, although very far from a
full view. I say, a sufficient insight into God's designs, to have
discovered a great deal of wisdom in his conduct, in suffering
Pharaoh to exalt himself and bid defiance, till all God's won-
ders were wrought in Egypt ; and afterwards to harden his
heart, and pursue Israel, and drive into the midst of the Red
Sea ; that there God might show his power, and cause his name
to be declared throughout all the earth : that Israel might know
IN THE PERMISSION OF SIN. 37
that he was the Lord, and might, in ages to come, tell their
children, and their children's children, of all these mighty-
works ; that they might know that the gods of the heathen
were no gods, and might forever cleave to the God of their
fathers.
Nor had they the least reason, at any one time, from the day
they passed through the Red Sea, to dislike one step which
God took : nor would they have done it, had they a right dis-
position ; yea, a good taste would have enabled them to have
seen much wisdom in all God's ways. " Here, in this wilder-
ness, where there is neither bread, nor water, nor flesh, even
here is a good place for the God of Abraham, our father, to
show his wisdom, power, and goodness, and train us up to a
sense of his all-sufficiency, and bring us to live wholly upon
him, as children upon a father, and to be wholly devoted to
him." Thus might they have thought. And instead of mur-
muring at every new difficulty, and then falling under the
frowns of the Almighty, they might have spent their whole
time in prayer and praise, till they arrived at Mount Sinai, and
while they were setting up the tabernacle, and while the spies
were gone to search out the land. And had they done so, had
they been of such a temper, and spent their time thus, those
fourteen or fifteen months, all in prayer and praise, the whole
congregation would have been prepared to have disregarded the
ten spies, and cheerfully to have joined with Caleb and Joshua,
saying, " If the Lord is with us, there is no danger. Have not
we all seen what he did in Egypt, at the Red Sea, and since ?
And he that has done these things cannot want power or
willingness to do what remains, unless, by our unbelief and
perverseness, we should provoke him to cast us off." And so
they might have marched right on to Canaan, driven out the
inhabitants, and taken possession. But they were of a temper
every way the reverse; and they acted as they felt; and it
happened to them accordingly. Their carcasses were doomed
to fall in the wilderness : they behaved like wild bulls in a net
upon the occasion; blasphemed God; stormed at Moses; till
God was obliged to strike them dead by hundreds and by thou-
sands, from time to time, before he could subdue them.
Now, " they were our ensamples, and these things were
written for our instruction." Let us take heed, therefore, that
we do not murmur at the divine conduct in the government of
the world, as they did ; nor venture blasphemously to say,
"He has brought us out of Egypt into this wilderness on pur-
pose to destroy us. He has suffered mankind to fall into a
state of sin and misery, that he might delight himself in the
VOL. n. 4
38
TIIK WISDOM OF GOD
eternal tomicnts of the damned. *' Wliereas the Israelites would
not have fallen in the wilderness, had they not perversely de-
spised the good land, which flowed with milk and honey, and
refused to give credit to the revelation they had of God's readi-
ness to lead them into Canaan. And let it be remembered
that it was not God's decree, but their own dearly beloved lusts
and corruptions, which influenced them to conduct as they
did. Nor shall we ever be sentenced to hell, unless we despise
the glories of heaven, and jirefcr the leeks and onions of Egypt ;
the i)leasures of sin and of this world ; and so turn our backs
upon God, and refuse to give credit to the revelation made to
us in the gospel of God's readiness to be reconciled through
Christ, and to grant us his Holy Spirit to lead us on to the
heavenly Canaan : and refuse to comply with the gospel way
of life. And if we do act thus wickedly, it is as reasonable we
should perish, as it was that the carcasses of the wicked Israel-
ites should fall in the wilderness. And as their carcasses falling
in the wilderness was overruled by infinite wisdom, for the
general good of that community, and to fill the whole earth
with his glory, so will the righteous punishment of the wicked
eternally in hell be overruled to the good of the intelligent
system, and God will be exalted throughout all his dominions.
Read Revelation xix. 1 — 6.
The wicked Israelites did not feel themselves to blame, to
be sure, not much to blame, for all their murmurings and rebel-
lions. " Who among mortals," they were ready to say, " would
conduct otherwise than we do, under the like circumstances ?
We were always against leaving Egypt, and entering on so
wild an expedition. God has contrived it on purpose for
our destruction. Fools that we were, ever to leave the flesh-
pots of Egypt. Would to God we had lived and died there ;
this had been our highest interest. Therefore, let us make a
captain, and return, and make our peace with the Egyptians, as
well as we can, and submit to our bondage forever." When,
therefore, the judgments of God came upon them in such a man-
ner, they would naturally be so far from seeing the justice or
wisdom of the divine conduct, that their hearts would be full of
blasphemous thoughts against God and Moses ; and the whole
divine conduct would appear dark and unaccountable, to the
highest degree. And in all this they show the very spirit of
unhumbled, obstinate sinners, who are insensible of their sin
and guilt, and desert of eternal damnation, and are ready to say,
" God brought us into being on purpose to damn us : we
had no hand in it : we would not have chose it : would to God
we had never been born ! O that we could return to non-
IN THE PERMISSION OF SIN. 39
existence ! that would be our true interest ; " and instead of
seeing the wisdom and justice of God, in his dispensations
towards them, they are full of blasphemous thoughts, and the
whole of the divine conduct appears to them dark and unac-
countable, to the highest degree.
Had the Israelites been thoroughly sensible how hateful their
Egyptian temper, their carnal disposition, their infidelity, and
their continual murmurings were, and how much to blame
they appeared in the sight of God, the justice of the divine
conduct would by them have been easily seen ; and that would
have prepared them to have seen the wisdom of his ways, too.
" It is fit such wretches as we should be shut out of the prom-
ised land, and our carcasses should fall in this wilderness ; and
righteous art thou, O Lord, in our doom. We have but our
just deserts. No wonder the earth swallows up such monsters,
and that thousands are struck dead in a moment, who are guilty
of such crimes. The honor of divine Majesty requires this
severity ; and even the good of our posterity makes it neces-
sary." Thus would they have thought. Nor can unhumbled,
obstinate sinners ever discern the wisdom and beauty of the
divine government in general, until first their uncircumcised
hearts are humbled, and they cordially approve of the justice
of God's law, by which they stand condemned ; and are "born
again ; " as it is written, " Except a man be born again, he can-
not see the kingdom of God." For it is the " pure in heart,"
and they only, that "shall see God;" for "the natural man,"
who is destitute of a spiritual, holy, divine taste, " discerneth
not the things of the spirit of God ; " seeth not the divine beauty
of the law or of the gospel, and, for the same reason, is blind to
the wisdom, glory, and beauty of God's universal plan — so
very blind, that the full and clear revelation to be made of it at
the day of judgment, how convincing soever it may be to their
reason and conscience, will be far from suiting their hearts. Nor
will the beauty and amiableness of it be by them ever discerned ;
for, as the obstinate Israelites, whose carcasses fell in the wil-
derness, never saw the beauty of God's conduct towards that
congregation, so neither will those, who die impenitent, ever
see the beauty and glory of God's universal plan. But in
heaven it will be seen.
To conclude : As all the hard thoughts of the divine con-
duct, which are to be found in the hearts of mankind, through
a fallen, depraved, guilty world, arise entirely from our partial
views and bad taste ; so there is no other remedy, but, first of
all, to have our hearts renewed and sanctified by divine grace ;
and then to endeavor to enlarge our views of God's universal
40 THE WISDOM OF GOD
jilan, and soarcli into the nature of the divine government, and
the glorious designs and nohle ends which infinite wisdom has
in view,- and will at last accomplish.
And as the Bible contains an authentic history of the con-
duct of the Deity for a long series of many hundred years ;
and, by ])rophetic representations, opens to our view things yet
to come to ])ass, as far down as to the end of the world, and
the general judgment, and the consummation of all things; so
hither should we come, with honest minds and pure hearts,
and form all our notions of God's moral perfections, the nature
of his moral government, and of his views, ends, and designs,
in all his works, from what we find here written. Nor ought
any solutions of difficulties to be accounted right, but such as
(|uadrate exactly with, yea, are the natural result of, Scripture
representations.
Some of the heathen philosophers, who knew no better,
imagined there were two gods ; a good god, the author of all
good in the system, whom they called Oromasdes, and an evil
god, the author of all evil in the system, whom they called
Arimanius. But it is enough for us to confute this hypothesis,
that the Bible teaches us that there is but one God, and that he
is absolutely supreme, and does according to his pleasure in the
armies of heaven, and among the inhabitants of the earth;
and that his providence extends to every thing, both good and
bad. And it is supposed that those remarkable words, in Isa.
xlv. 6, 7, directed to Cyrus, king of Persia, where the fore-
mentioned notion of two gods anciently prevailed, were
designed in express contradiction to that doctrine. " I am the
Lord, and there is none else ; I form light, and create darkness ;
I make peace, and create evil ; I, the Lord, do all these
things."
Some, who profess to adhere to divine revelation, in order to
solve the diinculties relative to God's permission of sin, affirm,
it came to pass luiexpectedly to the divine Being ; as he was
not capable of foreseeing what would be the conduct of free
agents. But it is enough for us, to confute this hypothesis,
that we have hundreds of instances m Scripture of God's fore-
knowledge of the conduct of free agents, and that it is a doc-
trine constantly taught and inculcated in the Bible.*
Others, to solve the difficulties, have asserted that it was not
hi the power of God to prevent the fall of free agents, without
destroying their free agency, and turning them into intelligent
machines, incapable of virtue as well as of vice. But it is
* Sec this proved at large iii Mr. E(' wards on Liberty, pages 98 — 116.
IN THE PERMISSION OF SIN. 41
enough for us, to confute this hypothesis, that it is contrary to
plain Scripture representations, which teach us, that the man
Christ Jesus, our second Adcun, was a free agent, capable of
the highest virtue, and yet in a confirmed state, so that he
could not sin ; as are also all the saints and angels now in
heaven. From whence it appears, that it was in God's power
to have confirmed all intelligences at first ; and left them moral
agents notwithstanding.
Others, to solve the difficulties still more fully, have not only
asserted as above, but also denied the eternity of hell torments,
and affirmed the universal salvation of men and devils. But it
is enough for us, to confute this hypothesis, that, instead of its
being taught in Scripture, it is contrary to what those infallible
writings affirm, in language as plain, and express, and repeated,
as could have been expected, if God had intended to establish
us ever so fully in the belief of the eternity of hell torments ;
of which more afterwards.
But it will be said, " If God certainly foreknew that man
would fall, unless he interposed and undertook for their safety ;
and if it was in his power to have done it ; and if millions
would be eternally miserable in hell if he did not, why did not
he interpose and undertake ? " Not, I dare say, for want of
forethought, or of a thorough weighing of the affair, with all
its consequences ; for he had the whole in full view, from eter-
nal ages. Nor will any pretend it was absolutely without any
end at all ; for an infinitely wise Being acts always upon design.
Now, God, of his infinite mercy, grant, that by a diligent
attention to the divine oracles, and through the illumination of
the Holy Spirit, we may come to such an understanding of
this dispensation of his providence, as may tend to create in us
the greatest dread of sin, and the highest veneration for the
Divine Majesty ; and show us our entire, absolute dependence
on God, and infinite obligations to him ; that we may learn to
be perfectly self-diffident; to trust wholly in God, and live
wholly to him, through Jesus Christ ; to whom be glory in the
church world without end. Amen.
4*
THE WISDOM OF GOD IN THE
PEEMISSION OF SIN.
SERMON III.
Ye THoroHT evil aoainst me, but god meant it unto good.
Genesis 1. 20.
Were the supreme Monarch of the universe an arbitrary,
despotic being, conducting without any regard to what is fit-
ting and best, having no reason or motive for what he doth,
nor any end in view, all our inquiries and researches into the
wisdom of God, in the permission of sin, must be forever in
vain. If he makes his will his only rule of action, and wills
as he does, without any reason or motive, a stop, an eternal
stop, ought to be put to all inquiries ; for no reason is to be
sought for a thing which is done absolutely, without any rea-
son at all. But if the supreme Monarch of the universe is a
being of infinite wisdom, and always chooses what is best, and
does what is most fitting, working all things " after the counsel
of his own will," then his universal plan must be, yea, we may
be quite certain that it actually is, perfect in wisdom, glory,
and beauty. And now it becomes us to awaken all the
powers of our souls to attention ; and it is worth our while to
dwell whole days, and months, and years, on this greatest and
noblest of all themes. And if we feel that the immense great-
ness of the plan confounds us, and find ourselves still at a loss,
yet being assured the whole is perfect in beauty, we will look
into it as far as we can ; and hasten to prepare for the world of
light above, where the glories of this grand scheme will open
to our view, and afford matter of the sweetest contemplation,
and most divine delight, through eternal ages. Since we are
but just emerged out of non-existence ; have so very small an
acquaintance with God's world, and so feeble and weak a taste ;
so poor a discernment of what is most beautiful and best, it
THE WISDOM OF GOD IN THE PERMISSION OF SIN. 43
must not seem strange to us if we can see but a little way into
the glories of the divine plan. Yet, knowing that it is so very
exceeding glorious, being chosen by infinite wisdom before all
other possible plans, although infinite in number and variety,
in the view of omniscience, we may ardently long to look into
it, and search the Scriptures daily ; study the nature of the
Deity, and lift up our eyes to heaven for divine light and
instruction.
All that hath been said in the foregoing sermons being kept
in mind, that we may now enter directly into a view of the
wisdom of God in the permission of sin, and lay a foundation
for the solution of all objections, we must look back to the
beginning of God's works, and view his conduct, from step to
step, and inquire into the reasons of each as we go along. And
God grant us attentive minds, and right and enlarged views,
and a good taste to discern the beauty and glory of his univer-
sal plan. And let us begin as the Bible begins ; for that best
of books is to be our constant guide ; the man of our counsel ;
a light to our feet, and a lamp to our paths, in all the way we go.
1. A grand and noble theatre was erected by God ; a stand-
ing, visible evidence of his eternal power and Godhead ; com-
pletely furnished out, as a place of habitation for man ; and as
the grand stage of action and scene of all God's wonderful
works, till the day of judgment. What use is to be made of
the material system, after the day of judgment, shall be consid-
ered in its place.
When we read the first verse in Genesis, " In the beginning
God created the heaven and the earth," with what follows in
that chapter, we behold the whole material system arising out
of nothing into being, by God's almighty power. First it exists
a chaos, "■ without form and void," buried in profound darkness ;
but in six days, the whole is set in a most harmonious and
beautiful order ; a visible and noble specimen of the infinite
power, wisdom, and goodness of the great Eternal. And how
know we but that the intellectual system, reduced to so near a
resemblance of a chaos, by the revolt and prevailing influence
of the angels who left their first estate, will yet, under the con-
duct of infinite wisdom, even under the conduct of Messiah the
Prince, stand forth in perfect order, and the most beautiful har-
mony ; a bright and noble image of all the glorious perfections
of the invisible God ?
2. A theatre being erected, proper to raise, in intelligent crea-
tures, sublime and exalted thoughts of God, in the next place
Man, a noble creature, an intelligent free agent, capable of
moral action, and a proper subject of moral government, is
44 THE WISDOM OF GOD
formed by God, and j)lacod upon the stage, as ncad of a numer-
ous race, and made lord of this lower world. " God created
man in his own image ; in the image of God created he him :
male and female created he them. And CJod blessed them, and
God said unto them, Be fruitful, and multiply, and replenish the
earth, and subdue it ; and have dominion over the fish of the
sea, and over the fowl of the air, and over every living thing
that moveth upon the face of the earth."
And here it ought to be observed, and it ought never to be
forgotten by us, that God, in the capacity of Creator, did well
by his creature, man. lie was made capable of knowing, lov-
ing, obeying, and enjoying God ; as also of seeing the beauty,
and tasting the sweetness, of the fruits of paradise ; and he had
a high relish for knowledge and happiness. Besides, he was
formed for society, and had an agreeable companion, and the
prospect of a happy posterity, who would grow up and honor
and love him as their common father, through all generations.
And he had open to his view all the glories of the visible crea-
tion, to inspire him with sublime and exalted thoughts of God,
who had brought him into existence, and made him lord of all
here below. Surely God, the Creator, dealt well by his crea-
ture, man, whom he thus made but a little lower than the
angels, and crowned with glory and honor. " And God saw
every thing that he made, and, behold, it was very good." And,
therefore, —
3. Man was under the greatest obligations to love the infi-
nitely glorious God, his Maker, with all his heart, and to be for
ever in subjection to his authority, and obedient to his will.
And this was not only his duty, but such was his make, that it
would have afforded him the most refined pleasure and delight :
therefore, let it be repeated again, that God, his Creator, had
done well by his creature, man.* And if, after all this, he
should fall from God, it must be his own fault ; nor could he
any longer deserve the favor of his Maker, but to sink under
his everlasting displeasure. Therefore, of course, his everlast-
ing welfare must depend on his good behavior ; and had there
been no covenant or constitution at all, only the mere law of
nature, yet, according to that, it would have become the Most
High, as moral Governor and Judge of the world, in case of the
* Question. How was it possible for man, created in such, holy and happy cir-
cumstances, ever to sin ?
Ansicer. It is thought by some very difficult to answer this question. And
had neither angels nor men ever sinned, perhaps it might have been thought an
impossible thing that they ever should have sinned ; which view of the case I
desire the reader to keep in mind, and meanwhile wait a little for a solution of
the difficulty proposed.
IN THE PERMISSION OF SIN. 45
rebellion of his creature, man, to have testified his high dis-
pleasure against his crime, in his everlasting destruction ; for
"the wages of sin is death." The honor of the Deity would
have called for such a punishment, as well as the good of the
intelligent system, that all might hear and fear, and do no more
so wickedly. Wherefore, God, as the holy and good Governor
of the world, expressly assures his creature, man, what he might
depend upon, in case of disobedience. " In the day thou eatest
thereof, thou shalt surely die."
And thus also God did well by his creature, man, in the
capacity of his moral Governor. He let him know his great
obligations to obedience ; how much he insisted upon it ; how
highly he should resent his disobedience. That he would cast
him not only out of his favor, and out of paradise, but out of
this world ; would even put him to death, and send his guilty
soul, under the divine displeasure, naked, forlorn, undone, to
everlasting despair and woe ,• no hope being given of any relief.
"Thou shalt surely die." And what more could God have
done, as his moral Governor, to have prevented his apostacy and
ruin ? If, after all this, he would venture to disobey, must he
not be forever inexcusable ?
4. God took it for granted that he had now done enough,
and said enough ; and might, becoming his character, as his
lord and king, not only demand, but reasonably expect, obe-
dience, and justly suspend his everlasting welfare on that
condition. Yea, he judged that, as Governor of the world, it
became him to do so, that he might secure his own rights, and
maintain the honor of his authority. Nor did he look upon
himself obliged to be his keeper, and become surety for him,
and undertake to preserve him from sin, by his constant inter-
position ; but judged he might, having done enough, and said
enough, now leave him to his own choice, as having all needful
qualifications to render him a proper subject of moral govern-
ment ; having sufficient internal abilities, and sufficient outward
advantages, to know and do his duty. And, accordingly, God
did leave him to his choice. He was deceived by Satan's lies ;
broke the divine law, and fell into ruin ; as the event recorded
in the third chapter of Genesis sufficiently proves; but God
and his throne were guiltless.
5. Our first parents' design, in eating of the forbidden fruit,
was to make a surprising advance in knowledge and happiness ;
not by such slow degrees as they had before expected, but at
once to "become as Gods." Deceived by Satan's lies, capti-
vated by this temptation, the food also appearing pleasant to the
eye, and good for food, they took and ate.
46 THE WISDOM OF GOD
Satan's design was to l)ring dishonor npon God, ruin upon
man, and then to lift up himself, exult, and triunij)h in his deed.
Being an inveterate enemy to God, and to all good, and having
a peculiar spite at man,* notliing could give him greater joy,
than to ruin a new-made world, which, as it appeared to him,
God had created for the honor of his great name, and as a
place of happy abode for his creature, man ; to see God's creature
give more credit to him than to his Maker; to see God's sub-
ject desert his rightful Sovereign and Lord, and join with him ;
to see God's authority disregarded, and himself obeyed ; — I say,
to see God thus disobeyed, disappointed, dishonored, man
ruined ; this lower creation spoiled, while he himself is believed,
obeyed, and honored, would perfectly suit the devil's heart, so
full of pride, of enmity against God, and ill will to man.
God's design in permitting Satan so far to succeed in this
most hellish attempt, was, that he might take occasion to bring
more honor to God, and to make the good part of the creation
more humble, holy, and happy ; and, finally, as efiectually to
disappoint Satan in all his schemes, as was Pharaoh, when he
and his army lay overwhelmed in tte Red Sea ; which design,
for the encouragement of our first parents, was hinted to them
soon after the fall — " The seed of the woman shall bruise the
serpent's head»"
When the great Omniscient saw that rebellion would break
out in heaven, and the infection reach down to this lower
world, and spread all over the earth, he practically said, " After
all I have done for them as their Creator, and said to them as
their moral Governor, I and my throne are guiltless ; to them-
selves I leave them ; and now will it be known what is in their
hearts ,■ and I also will take occasion to show what is in my
heart ; and they shall know that I am the Lord, and the whole
intelligent system shall be filled with my glory ; " analogous to
what is written in 2 Chron. xxxii. 31. Dent. viii. 2. Exod, x. 2.
1. God knew that it belonged to the nature of all infinite
beings to be mutable and peccable ; and that the best might
degenerate so far as to become the worst : no being in the
* The angels are appointed ministering spirits, to minister to those who are
the heirs of salvation, (Heb. i. M ;) and, perhaps, as soon as man was created,
it was revealed to all the hosts of heaven, that it should be their employment to
attend upon Adam and his numerous race. Perhaps Satan might think this too
degrading, for one so superior to man as he perceived himself to be, to be thus
employed ; and so pride, his first sin, might take occasion to rise in his heart.
And to be revenged on God and man both at once, he laid a scheme for man's
seduction and ruin ; and, from that day to this, hath never ceased to study our
miischief. If this occasion of the fall of angels is a mere conjecture, yet it is the
most probable I know of. And what makes it the more probable, it will account
lor Satan's great zeal for the destruction of mankind.
IN THE PERMISSION OF SIN. 47
system being, by nature, immutable, but God alone. As it is
Written, " I am the Lord, I change not."
To be, by nature, immutable, is peculiar to the Deity, and
cannot be communicated to a creature, because it implies in-
finity. God only is capable of such a complete view of all
things, past, present, and to come, at once, as leaves no room
for any new views. And his views being forever exactly the
same, there is in his nature a fixed foundation for immutability
in all his purposes and determinations. Whereas, the most ex-
alted of all finite beings, being capable of only partial views of
things, are constantly enlarging and varying their views and
prospects, and are liable to have a set of thoughts wholly new,
which may lead on to new determinations and purposes. And,
amidst an infinite variety of new views, and new determina-
tions, things may possibly so appear, as that the most exalted of
mere creatures may make a wrong judgment, and take a wrong
turn, and so fall into sin, and under the divine displeasure.
Wherefore, to God, who saw the finite capacities of finite
intelligences, and their consequent liableness, as things might
happen, to deception and apostasy, it plainly appeared, that he
could not safely depend upon their stability. He knew himself
to be the only immutable being in the system ; the same yester-
day, to-day, and forever ; but " he put no trust in his servants,
and his angels he charged with folly ; " or, as it is elsewhere
expressed, " He putteth no trust in his saints ; yea, the heavens
are not clean in his sight." And yet, for things to continue
forever in such an uncertain, unsettled state, must have been
undesirable to the immutable Being who loves immutability in
himself, and the image of it in his creatures ; and loves to see
his authority established, and his kingdom settled in peace and
everlasting order and harmony ; and loves to see the eternal
welfare of his creatures on a safe footing, and clear out of the
reach of any possible danger.
But how much soever to the honor of God, and to the good
of the system, and how desirable soever, in these two respects,
it might appear in the sight of God, that the intelligent system
should unanimously adhere and cleave forever to the Lord,
yet, in the nature of things, there could be no certain security
for this, unless he himself, the only immutable being, should
undertake and become surety for all his creatures. There could
be no certain dependence upon creatures left to themselves,
how great and excellent soever their original powers, because,
after all, they were finite ; and, therefore, must have new views,
and so were liable to wrong determinations. God, who was
48 THE WISDOM OF COD
perfectly acquainted with the nature of himself, and of all
created hcings, ])lain1y saw that himself alone was, by nature,
abs(Uutely innnutable, and tbat all created intelligences must,
after all their noble endowments and exalted stations, be abso-
lutely dependent on him, not only for the continuation of their
beings and original powers, but also for their preservation from
sin and apostasy ; as it is written, " There is none good but
one, that is God."
2. However, innocent, holy beings, who as yet never felt
the least inclination to swerve from God, but, on the contrary,
were entirely wrapped up in him, could not easily perceive how it
should be possible for them to turn away from the Deity, and
become apostate ; yea, such a thing would naturally appear to
be impossible, as they felt no inclination that way, nor had in
view any thing which seemed to be of the nature of a tempta-
tion to it. Nor was it possible they should feel an inclination
to sin, while iimocent ; for the least motion of their hearts
towards sin would constitute them sinners in the eyes of perfect
purity. Nor was it possible they should feel any force in any
temptation to sin, unless the temptation excited in them some
inclination that way ; for if they felt no inclination that way,
then the temptation would appear to have no weight in it. If
it weighed nothing with them, it would appear to have no
weight in itself So that, as long as they remained innocent,
they could neither feel any inclination to sin, nor perceive any
force in any temptation. Wherefore, it must be very unnatural
to an innocent, holy being, to apprehend any danger of his ever
turning from God. Nor could he easily be brought to know
the mutability of his nature, or ever to imagine it could be in
his heart to sin against God, unless left to find out the truth by
his own sad experience.
Let any man attend to the constitution of his own mind,
and he will soon perceive how unnatural it is to think ourselves
in danger of a crime to which we never felt the least inclina-
tion, nor ever once thought of any thing in nature that could
be a temptation ; yea, to which, whenever Ave think of it, we
feel the greatest aversion : as, what dutiful child ever thought
himself in danger of murduring his father, whom he greatly
loves and honors? And if a divinely-inspired prophet shovild
tell him that he, one day, should be guilty of such a shocking
crime, he could hardly believe it. This naturally brings to
mind the story of Hazael, in 2 Kings viii. 11, 13, who, when
the prophet told him how he should burn the strongholds of
Israel, slay their young men with the sword, and dash their
IN THE PERMISSION OF SIN. 49
children, and rip up their women with child, having never felt
any inclination to such barbarities towards them, and not fore-
seeing any temptation he should ever have to commit such
things, so shocking to human nature, readily answered, " Is thy
servant a dog, that he should do this great thing ? " So, when
our blessed Savior told Peter that he should deny him that very
night, he was far from thinking it was in his heart to do so ;
nor could the prediction of Christ induce him to believe that it
would come to pass. Yea, it did not seem to him there was
really any danger of it, as he had no inclination that way ; yea,
felt the greatest aversion to it ; and it did not seem that any
thing could tempt him to it : no, not even death itself; for he
felt he had rather die than to do it. "Although all should be
offended, yet will not I. If I should die with thee, I will not
deny thee in any wise." And this was the voice of them all,
though Christ had expressly told them, " All ye shall be offended
because of me this night;" and even confirmed his prediction
by an ancient prophecy — "For it is written, I will smite the
shepherd, and the sheep shall be scattered." Much less would
innocent, holy beings, who had never heard that any one intel-
ligence had ever fallen, or ever discerned any thing in the state
of their minds within, or in the situation of things without,
that had the least tendency that way, but every thing to the
contrary; — I say, much less would such beings be apt to suspect
any danger of their forsaking the fountain of all good, and
turning enemies to the God that made them. Nay, rather, I
imagine, they would be apt to look upon it as a thing, in its
own nature, near or quite impossible.* Therefore, —
3. If God, in a sense of their mutability, out of his own
mere goodness and sovereign grace, to prevent their apostasy,
and the infinitely dreadful consequences which, in a govern-
ment so perfectly holy as his, sin must expose them to, all
which lay open to his view ; — I say, if God had become surety
for all intelligences ; if the only immutable being had, in such
* ObJ. **The disciples were guilty of self-confidence, and were to blame.
Surely holy beings have no blamable self-confidence."
Ans. They have not. The disciples might have known better. They had
heard of the angels' fall, of Adam's fall, and of the falls of Noah, Lot, David, and
other most eminent men ; and had had abundant experience of the wickedness
and deceitfulness of their own hearts, all which, together with Christ's express
prediction, rendered them to blame. Yet it will not follow, that an innocent,
holy being, just come into existence, full of love to God, having never heard of
the fall of any, nor ever thought of any temptation to sin, is to blame, because it
seems to him impossible, that ever he should furn enemy to the God that made
him, or once go contrary to his will. " How can I do it ? " would he be ready to
say. " In all nature tliere is nothing to tempt me ; but every thing to the con-
trary." And the more he loved God, the more impossible would it seem, that
he should ever revolt.
VOL. II. 5
50 THE WISDOM OF GOD
circumstances, undertaken, by his cver-watcliful eye, and the
constant inlhicnccs of liis spirit, to have rendered all intelH-
gences immutably good : altbough the kindness done them, in
God's account, had been full infinitely great, yet not so in
theirs ; for they Avould not have been in a capacity to have
discerned the kindness scarce at all ; much less to have been so
thoroughly sensible of their absolute dependence on God, and
infinite obligations to him, as now, according to the present
plan, the saved will forever be.
Had all intelligences been preserved in their original recti-
tude, and so never felt in themselves the least inclination to
sin, but always perfectly to the contrary, they would have been
apt to have thought it impossible that any holy being should
ever depart from God ; and so would not have been apt to have
attributed their immutability to God, their preserver, but rather
to their own inherent goodness ; and so their absolute depend-
ance on God, the only immutable being, and their infinite obli-
gations to him, for interposing to prevent their apostasy, would
not have been seen. Nor could they have had any proper
sense of the self-moving goodness and sovereign grace of God,
exercised towards them in this affair. In a word, God would
not have been exalted so highly, nor would these intelligences
have looked on themselves so infinitely beneath him : so
dependent ; so much obliged ; nor would divine sovereign
grace have stood in such a clear and striking point of light, as
was really desirable. The truth would have lain, in a measure,
concealed, beyond the reach of finite capacities, there being in
nature no means provided, whereby they could have come to
the clear and full knowledge of it. Therefore, —
4. They were not fit to be confirmed ; nor would it have
been to the honor of God to have confirmed them, as things
stood. They were not prepared to feel that they stood in need
of this super-creation grace, if I may so call it, not as yet
knowing, nor, for aught appears, so much as suspecting, that
they were in any danger. They stood firm within themselves,
nor was there any thing in universal nature to draw them
aside from God, as it seemed to them. And had God then
interposed, it must have been to them an insensible interposi-
tion ; of which they felt no need, and for which they were
unprepared to be thankful.
If God had constantly preserved them from the first stirrings
of an inclination to apostasy, as they had never heard of such
a thing in all the system, or felt any tendency of heart that
way, his interposition must have been undiscerned by them ;
nor could they have come to the knowledge of it, unless by
IN THE PERMISSION OF SIN. 51
immediate revelation from God ; which, as the case stood, they
were unprepared to understand, or attend to, as not feehng any
need of it. A revelation, ia such a situation, would not have
produced the desired etfects. Nothing could teach them like
experience. And, indeed, this is evidently the case so univer-
sally, that it is even become a proverb, that " Experience is the
best schoolmaster ; " so that it seems plain that intelligences,
as they were at first created, were not in proper circumstances
to be confirmed : nor could God have confirmed them, with
that honor to himself that was desirable and fit.
For, if God, the only immutable being, of his own infinite
goodness and sovereign grace, should show such a kindness to
any of his creatures, it was fit and desirable that they should
be thoroughly sensible of the greatness and freeness of his
grace. The kindness done to a mutable, peccable creature, in
such a case, as to the matter of it, must be of infinite worth j
it being a confirmation in everlasting happiness. And as the
kindness in confirming a peccable creature must be infinitely
great, so the grace must be absolutely free. God had done so
much for all intelligences in their first creation, that he was
under no obligations to do any more. He was absolutely at
liberty. He looked upon it in this light. And had he, to
what he had originally done for them as their Creator, super-
added confirming grace, that is, undertaken, as their guardian,
to have been their constant keeper, and engaged his own im-
mutability to have rendered them immutably good, the favor
had been quite over and above what was due from the Creator
to his creature ; and so had been, in a peculiar sense, free.
Now, for a favor, infinitely great, and so absolutely free, to be
conferred in such a manner as that the greatness and freeness
of it should never have been seen by intelligences, was neither
for the honor of God nor for the best good of his creatures.
And, —
5. It was but paying proper honor to the Deity, for God, as
moral Governor of the world, to take state to himself, and in
the sight of all created intelligences, to seat himself upon his
throne, and proclaim his own infinite supremacy, and clothe
himself with his proper authority, and let all know their infinite
obligations to love, and honor, and obey him, on pain of his
everlasting displeasure, and their everlasting banishment from
his glorious presence. To have concerned himself only for his
creatures' good, unsolicitous for the rights of the Godhead, in
the very beginning of his reign, and when the first foundations
of his everlasting kingdom were laying, had been to coun-
teract his own nature, and his chief maxims of government.
iyl THE WISDOM OF GOD
And, indeed, as he is the Great Being, and in a sense, the only
being, all the creation being nothing compared with liim, yea,
less than nothing, and vanity, so it was fit all intelligences
should early be taught to vieAV him in that light. And what
method could be better suited to this end, than to let all the
intelligent system know that their everlasting welfare was sus-
pended on the condition of their paying supreme honor, and
yielding constant obedience to this glorious Monarch of the
universe ; in the mean time leaving them to their own reflec-
tions, and to their own choice ; as being conscious to himself
of their infinite obligations to yield everlasting obedience to
his law ?
And if, in this state of things, any of his creatures should
venture to rise in rebellion against his glorious majesty, the
way would be open for him to take such steps as would have
the most eff"ectual tendency to discountenance sin ; to exalt
God, to humble the sinner, and glorify grace ; and to prepare
the way for the confirmation of innumerable multitudes of
intelligences, in holiness and happiness, to the best advantage.
All his gracious plan lay open before him. He knew, from
step to step, how intelligences would conduct, and how he
himself would interpose and overrule, and how the whole
would finally issue. And he practically said, " Now shall it be
known what is in their hearts. And occasion shall be given to
show what is in my heart. And it shall be known that I am
the Lord. And the whole intelligent system shall be filled
with my glory." And, —
6. The state of things in the moral system was not such,
immediately after the creation, as was suitable to the confirma-
tion of intelligences in a way agreeable to the ends of moral
government. God must have done all immediately, and with-
out their so much as discerning their need of it ; for there
were, as yet, comparatively speaking, no means of confirma-
tion. They had not had opportunity, in any instance, to see
the infinitely evil nature and dreadful consecpiences of sin ;
nor did it yet appear what infinite abhorrence the Almighty
had of iniquity, by any thing he had done ; nor did they so
much as know their danger, and their need of the divine inter-
position. Things, therefore, were by no means ripe for a gen-
eral confirmation.
Indeed, God could have confirmed created intelligences then,
but not in a way so agreeable to the ends of moral govern-
ment as afterwards, that is, not so much to the honor of the
moral Governor, and to the spiritual advantage of his creatures.
When Satan, a glorious archangel, revolted, and drew off a
IN THE PERMISSION OF SIN. 53
third part, perhaps, of the inhabitants of heaven ; and when, for
this sin, they were driven out from the presence of God, down
to an eternal hell ; and when the elect angels had stood by,
and, with a perfect astonishment, beheld this unexpected revolt
of their companions; and, with sacred dread, seen divine wrath
blaze out from the eternal throne of heaven's almighty Monarch,
driving the rebel host from those celestial regions, down to
darkness and endless woes ; and when the elect angels soon
after saw our first parents turn away from God, and, for their
sin, driven out of paradise, and all this lower world doomed to
death ; and when they had stood by three or four thousand
years, and been spectators of the judgments inflicted by God
on a wicked world ; seen the general deluge ; the miraculous
destruction of Sodom and Gomorrah, by fire from heaven ; the
ten plagues of Egypt ; the overthrow of Pharaoh and his host
in the Red Sea ; the carcasses of six hundred thousand Israelites
fall in the wilderness, and the long series of calamities which
God sent upon his people in the times of their judges, and in
the reigns of their kings, till Israel and Judah were both car-
ried away captive for their sins, and the glorious holy temple
laid in ashes ; and viewed all God's ways, even down to the
birth and death of the Messiah, the most astonishing event that
ever did, or ever will happen, throughout eternal ages; and
beheld their sovereign Lord, who, in the beginning, had created
the heaven and the earth, and whom, from their first existence,
they had worshipped as the supreme God ; as God over all,
blessed forever, even him stepping into the room of apostate
man, and dying in his stead, to make atonement for his sin ; —
I say, when the elect angels had stood by, for four thousand
years, and seen all these things, and had full time for consider-
ation, their thoughts of God, of themselves, of sin, would be
almost infinitely different from what they were immediately
after their creation. And now, if God should see cause to con-
firm them, that they might never fall, it would appear to them
a kindness infinitely great and infinitely free. Their absolute
dependence on God, and infinite obligations to him, and the
infinite malignity of sin, would naturally be so deeply impressed
on their hearts, by an attentive view of all these things, as
would greatly tend to their everlasting confirmation ; and pre-
pare them to receive, with suitable gratitude, a kindness of such
infinite value, at the hands of God.
The fall of their companions in holiness and happiness, and
then of innocent man, would naturally lead them to see their
own mutability, and make them feel their need of being held
up by him, who is alone, by nature, unchangeable, and bring
5*
54 THE WISDOM OF GOD
thcni 10 an absolute dependence on him. God's permitting
others to fall, as great and good as themselves, would naturally
lead them to see that God was under no obligations to keep
them through their time of trial, which would induce them to
have recoinse to sovereign grace, and be always on their
watch. A sight of the infinitely dreadful state of Satan and
his host, once their fellow-citizens, now bound in chains of
guilt and despair, to the judgment of the great day, then, before
all worlds, to be brought forth, judged, condemned, and doomed
to the most intolerable pains of hell, never to end, would natu-
rally tend to realize to them the horrible wickedness and dread-
ful nature of rising in rebellion against God, and make them
tremble at the thought. And while they beheld all God's
conduct towards mankind, from the fall of Adam to the death,
resurrection, and exaltation of Christ, and looked forward to the
final conflagration and consummation of all things, it would
give them such a view of all God's moral perfections, shining
forth in his moral government of the world, and set the infi-
nitely evil nature and dreadful consequences of sin in such a
light, as would have the strongest tendency to confirm them
in everlasting love and obedience to the supreme Being, and
dispose them to receive, at God's hands, a promise of their
(everlasting establishment, with the utmost gratitude.
The angels, who stood, being nowhere in Scripture denom-
inated elect, until after the exaltation of Christ, some have
thought they were held in a state of trial till then ; when, by
their confirmation, God's eternal designs of love towards them
were manifested. And it is certain, that when they had been
spectators of all God's works in heaven, earth, and hell, through
so long a period, must be in almost an infinitely better capacity
to receive confirmation than immediately after their creation :
and their confirmation now would be infinitely more to God's
lienor than if it had been granted at their first existence ; and
their own humility, holiness, and happiness, be increased a
hundred, or a thousand, or perhaps ten thousand fold. There-
fore, —
7. On supposition that a third part were fallen and lost, yet
it is easy to sec how there may be eternally more holiness and
happiness in the angelic world, than if sin and misery had been
forever unknown ; for if their holiness and happiness be only
a hundred times greater now, on the present plan, than other-
wise it would have been, aud if we allow for the happiness
Satan and his adherents lost, and for the misery which they
undergo, yet what remains must be many millions more in the
IN THE PERMISSION OF SIN.
55
whole, than it otherwise would have been.* And only let us
realize what must have been the reflections of the holy angels,
from time to time, as new scenes have opened to their view,
and what their reflections must eternally be, when they have
seen God's grand plan finished at the day of judgment ; and we
cannot doubt but that their humility, holiness, and happiness
will be augmented at least a hundred fold.
1. Reflections of the elect angels on the unreasonable rebel-
lion, the unexpected fall, the everlasting punishment of Satan
and his legions, once their companions in bliss.
" How art thou fallen, O Lucifer, son of the morning, from
standing near the throne of God, into an eternal hell ! Yester-
day joining with us in the songs of heaven ; now under the
everlasting displeasure of God, banished to endless Avoe !
" How durst you rise in rebellion against heaven's glorious
Monarch ; and how infinitely vile the shocking deed ! What
more reasonable than to pay supreme honor to the Supreme
Being, and to be in subjection to the Author and Lord of all
things, to whom the throne belongs, and exult in his supremacy,
and rejoice in him, and in his government ; or what more vile
* The truth of this may be easily seen, thus : Suppose the number of angels
to be three; and all remaining innocent to have one degree of hoUness and haj)-
piness apiece ; the sum total would be three degrees of holiness and happiness.
But if one falls, and the other two increase in holiness and happiness a hun-
dred fold, then the sum total of holiness and happiness will be two hundred
degrees. But if the misery of the damned is augmented in the same proportion
as the happiness of the blessed, then the misery of one lost angel will be one
hundred degrees ; besides the happiness he lost, which w-as supposed to be one
degree. Now, therefore, subtract one hundred and one from two hundred, and
the remainder wiU be ninety-nine ; that is, there will be ninety-nine degrees of
happiness left. And if this will be the case, were the number of the angels
supposed to be three, it wiU also, proportionably, in any given number. So
that, if there are but half so many good angels, as there are now supposed to bo
of mankind inhabiting the earth, yet the clear gain will be above ninety-six
hundred millions of degrees of happiness more than if all had stood, as will
appear fi'om the following table.
N. B. The number of the present inhabitants of the earth is supposed to be
729,000,000. I wUl suppose the number of good angels to be only 300,000,000,
which is less than half.
K all had stood.
On the present plan.
Number of an-
gels supposed.
Proportionable
degrees of
HAPPINESS.
Number of an-
gels supposed.
Proportionable
degrees of
HAPPINESS.
3
30
300
300,000,000 . .
3
30
300
300,000,000 . .
3
30
300 .... .
300,000,000 . .
99
990
9900
9,900,000,000 . .
From 9,900,000,000
Subtract 300,000,000
Remainder, 9,600,000,000 clear gain.
56 THE WISDOM OF GOD
and ungrateful, than to turn enemies to the great Being, the
Author, Proprietor, and Governor of all created intelligences,
and to attempt to overturn all order and harmony in the system?
For such exalted intelligences, in such a ha])py situation, under
such great obligations to the Deity for bounties already receivc^d,
attended with the prospect of endless joys in his j)resence, to
rise in rebellion thus ! No wonder heaven's Almighty Mon-
arch, in regard to his own honor and the good of his kingdom,
has banished them from his presence, and destined them to be
everlasting monuments of his wrath.
" But, O, how unexpected, surprising, and shocking, are these
dreadful scenes ! And is it so ? And are they fallen ! Who
could have thought it? Such holy beings to rise in rebellion
against infinite holiness ! So good a taste for order and har-
mony, and yet have broke the orders of Heaven! So strong
inducements, from duty and interest, to persevere, that one
would have thought such an apostasy quite impossible. And
are they fallen ? forever fallen and lost ?
" And what are we ? Were we better than they ? Or did
we stand firmer ? Or were we more out of danger ? Or more
on our watch ? No, in no wise. It once seemed impossible we
should fall ; but now we are siu"prised to see we stand. And,
O, who knows what another day may bring forth. We are as
likely to be in hell to-morrow, as they were yesterday. God is
no more obliged to keep us than he was them. And what if
we should fall ! O, how dreadful, how infinitely dreadful, the
thought ! We will all go and fall prostrate before the throne
of the great Immutable ; and cry, — O, Father of our spirits, of
thy sovereign grace, keep us, we humbly pray thee, — nor will
we ever forget what we have seen ; nor will we ever cease to
watch and pray."
2. Reflections of the elect angels on the temptation of Satan,
and the fall of man.
" O, the hellish pride, and spite, and malice of Satan, once
our companion in bliss ! How gladly would he ruin the whole
system, were it in his power, and even overturn the throne of
heaven's eternal King ! How wicked a deed hath man com-
mitted, and how righteous the doom of our glorious monarch !
All who rebel against him deserve to be turned out of his
world, and lie under his everlasting displeasure. But what an
infinite weight of displeasure doth Satan deserve ! We rejoice,
the Almighty hath decreed to bruise his head, and frustrate all
his schemes, and bring salvation to man. We rejoice, that the
Lord God omnipotent reigneth, and will forever reign.
" O thou, who only art immutable, behold, man is fallen.
IN THE PERMISSION OF SIN. 57
We prostrate ourselves at thy feet. O, keep us, of thy mere
sovereign goodness, we most earnestly and humbly do beseech
thee. We claim no right to such a favor. Our fellow-creatures
in heaven, and now on earth, are fallen. Thy throne is guilt-
less. But, O thou Father of spirits, keep us. of thy mere sov-
ereign grace, through our state of trial, to the everlasting honor
of thy great name ; that, through eternal ages, Ave may cele-
brate thy praises. In the revelation of thy designs of mercy
towards fallen man, we see the infinite goodness of thy nature,
and that thou canst have mercy on whom thou wilt have mercy,
and at the same time secure the honor of thy government.
We flee to thy sovereign goodness for preserving grace ; nor
will we ever forget what we have seen, nor will we cease to
watch and pray."
3. Reflections of the elect angels on the death of Christ —
attentive spectators on this solemn occasion, no doubt, although
invisible to the surrounding, insulting multitude.
" This is He who brought the universe into existence, and is
worshipped by all the hosts of heaven ! This is he who ap-
peared to Abraham and to Moses; gave the law on Mount
Sinai, and dwelt in the Jewish temple ; then in the form of
God, now in the form of a servant ; Jesus of Nazareth, king
of the Jews ! And this gives us higher conceptions of the
divine goodness, than ever before entered into our hearts ; that
after mankind had continued four thousand years in obstinate
rebellion, and given millions of instances of an inveterate en-
mity against our Almighty Sovereign, yet he can thus freely
give his Son to die for them ! But O the hellish temper of
the surrounding crowds, insulting the Son of God in his last
agonies! Pushed on by Satan, who knows what they are
doing, although they do not. And thus Satan will treat the
God who made him. This is his heart. O, what is there he
would not do, had he power on his side. No wonder he is
doomed to eternal woes. Hell is his proper place. And such
might we now have been, if God had left us to fall when they
did. O the sovereign grace of God to us! Preserved to this
day in our integrity. O the dreadful nature of sin ! O the
ruined state of a guilty world, seduced by Satan, should justice
take place ! But here hangs their expiatory sacrifice ; the Son
of God dying in their room ! The whole intelligent system now
sees how God hates sin ; and how resolved he is, as Governor
of the universe, to bear ample testimony against it. Not one
of the guilty race of Adam will he pardon, unless his Son die
in their stead. The greatness of the atonement shows how
great he thinks the crime. If all the angelic world had been
58 THE WISDOM OF GOD
ofTered as a sacrifice of atonement, it had been infinitely be-
neath tliis ; yea, compared with this, it liad been nothing, and
less than nothing, and vanity. O the infinite evil of sin ! O
the infinite greatness of God ! How does the death of his Son
show him to be infinitely exalted ! None fit to mediate be-
tween him and sinfnl men, but his Son; noranybhwd precious
enough to make atonement but his. Nor can Satan, under all
his woes, through eternal ages, ever once think that he is pun-
ished in a sovereign, despotic, arbitrary manner ; much less can
such a thought ever enter into our hearts in heaven, while we
behold the Lamb in the midst of the throne, and remember
how he was treated by his Father, when once he stood in the
room of sinners. Nay, now we are more fully convinced than
ever, that sin really deserves the eternal punishment which God
will inflict. 0 the infinite evil of rising in rebellion against
the infinitely glorious and almighty Monarch of the universe,
the Maker and Lord of all ! O, what an infinite kindness, that
God has kept us from this infinite evil ! Our obligations to
him, how are they infinitely increased ! And, after all this, for
us ever to turn apostates ; O, how unutterably dreadful, quite in-
finitely dreadful, the thought ! If, when the Son of God arises
from the dead, ascends to heaven, and sits down on the right
hand of the Majesty on high, and becomes head over all the
saved from among men, in whom they will be forever safe,
whose immutability will render them immutable in goodness
forever, — O, if he might become our head too ! How infinitely
great would be the favor of God in this! Nor should we ever
forget the freeness of God's grace."*
* And if, on the exaltation of Christ, the elect angels were confirmed, it is
easy to see how they would naturally be a thousand, if not a million, times more
sensible of the greatness and freeness of the goodness and grace of God exer-
cised towards them, than if they and all others had been immediately confirmed
at their first existence. That Christ is to be licad of angels, as well as of saints,
seems to be intimated in Eph. i. 10 — " That in the dispensation of the fulness of
times, he might gather together in one all things in Christ, both which are in
heaven, and which are on earth, even in him." And perhaps the confirmation
of the elect angels is what the apostle refers to, in Col. i. 19, 20 — " For it pleased
the Father that in him all fulness should dwell, and by him to reconcile all
things to himself ; by hini, I say, whether they be things in earth, or things in
heaven." And it is certain that they receive great instruction from God's works
here on earth. They behold the whole earth full of the glory of the Lord.
(Isai. vi. 3.) And it is certain God designed they should, and that he has
ordered things as he has, to the intent " that unto principalities and powers in
heavenly places might be known by the church the manifold wisdom of God."
And it is equally certain they are very attentive; for these are things which
*' the angels desire to look into." And they have the best advantages for a large
acquaintance with these things, as they are ministering spirits sent forth to min-
ister to those who shall be heirs of salvation. (Heb. i. 14) And they deeply
interest themselves in all God's dispensations towards the church on earth, as is
IN THE PERMISSION OF SIN. 59
4. Reflections of the elect angels on the destruction of Anti-
christ, and on the millennium.
" Now at length an end is come to the long series of mis-
chief which hath been wrought by that furious dragon, that
subtle old serpent, once a glorious angel, now of long time a
devil. Behold, he is bound, and shut up, and can deceive
the nations no more. Behold, Babylon the great is fallen;
is fallen. Hallelujah ! Salvation, and glory, and honor, and
power, unto the Lord our God ; for true and righteous are his
judgments. Hallelujah ! for the Lord God omnipotent reign-
eth. And, lo ! all his foes fall before him, unable to resist :
and the marriage of the Lamb is come, and his wife hath
made herself ready. And now Christ shall reign on earth a
thousand years, and all nations shall serve him, and all the peo-
ple shall be holy, and all shall know him, from the least to the
greatest ; and the earth shall be full of the knowledge of the
Lord, as the waters fill the seas, till the saved of the Lord be as
the stars of heaven, and as the sand on the sea-shore, innumer-
able. Hallelujah !
" This grand event, which, to Satan, is matter of so great
confusion and anguish, is to us matter of the greatest joy. And
yet once Satan and his hosts were all of our number, and we
sang the praises of God together. O the surprising change sin
hath wrought ! O the distinguishing grace of God, which
kept us from falling, too, on that dreadful day of Satan's re-
volt ! a day by us never to be forgotten. Now Satan lies
chained in the bottomless pit, and we are in triumph on the
occasion around the throne."
5. On Christ's second coming. '• Behold, he cometh in the
clouds of heaven, and every eye shall see him, and they that
pierced him shall mourn ; and the bold and haughty, who once
bid him defiance, shall call to the mountains and rocks to fall
on them and cover them ; the crush of mountains being less
dreadful than the wrath of the Lamb. And now shall the
scene close, and the ways of God to men and angels be all jus-
tified. And God shall receive glory from all his works.
" See, yonder cometh Satan, with all his guilty host, trem-
bling, to appear before the bar. O, never let us forget the day
when they sang the praises of God with us before the throne.
How surprised were we at their unexpected revolt! We then
little thought what was before us ; little guessed what was in
the creature's heart, or in God's heart. But now we have seen
evident from tlie book of the Revelation throughout. And they will attend
Jesus Christ when he comes to judge the world, and God's grand plan finished,
and things in God's kingdom brought to a final settlement. (Matt. xxv. 31, 46.)
60 THE WISDOM OF GOD IN THE PERMISSION OF SIN.
both ; and now we see the result, God is exaUed, his authority
establislied ; Satan and his host arc conquered, and are now to
be sent away into everlasting jmnishnient. And, but for the
distinguishing grace of God, which has always held us uj), we
might now have been as they now are. No heart can conceive,
no tongue can express, the infinite obligations we are under to
God; of whom, and through whom, and to whom, are all
things ; to whom belongs glory forever and ever. Amen.
'' Now, therefore, let eternal ages be, by us all, employed in
contemplating God's glorious works ; in admiring the wisdom
of all his ways ; revering the dread majesty of the universe ;
magnifying and extolling his great name : exulting in his su-
premacy, and celebrating the praises of his free and boundless
goodness."
It is easy to see how natural it must be for the elect angels
to make these and such like reflections on these occasions.
And it is as easy to see how the knowledge of God, and of
themselves, increases their humility ; their dependence on God ;
their reverence, love, gratitude, and joy, that is, their holiness
and happiness. And it is easy to see how the fall of angels and
men, and God's conduct on these occasions, gives them these
new ideas of themselves and of God. Had sin and misery
never entered into God's world, they could never have had
these ideas of themselves, or of God. And, if what has been
said of the angels may be applied to mankind, as for substance
we see it may, and that, too, with some additional circum-
stances of great weight, as will appear in the next sermon, then
this will be the sum of the argument. So clear and so ade-
quate an idea of God and themselves could not have been
obtained by finite intelligences, through eternal ages, had sin
and misery never entered into God's world.
But the more clear and adequate their idea of God and them-
selves, the more humble, holy, and happy will the inhabitants
of heaven be, and the more will God be exalted. And that in
such a superior degree, as that more honor will redound to
God, and more humility, holiness, and happiness, be in the
system, than if sin and misery had been forever unknown.
Now, if God's present plan is in the best manner suited to
honor God, and to increase the humility, holiness, and hap-
piness of the system, then is his wisdom vindicated ; for wisdom
consists in proposing the best ends, and choosing the best means
for their accomplishment. And thus God's conduct, in his
grand plan, is analogous to his conduct in the four instances
mentioned in the first sermon ; and the same reasons which
vindicate his wisdom in them, vindicate him in this.
THE WISDOM OF GOD IN THE
PERMISSION OF SIN.
SERMON IT.
Ye thought evil against me, but god meant it unto good.
Genesis 1. 20.
If the Holy Scriptures are read over, and viewed in the
character of a narrative, we shall find the history of the Deity,
and the history of human nature, interwoven throughout, from
the beginning of Genesis to the end of the Revelation ; filling
up by far the greatest part of those sacred pages. Here we
shall see the bright and glorious character of the Deity, drawn
in a most lively and striking manner, in an authentic account
written by God's own direction, of his conduct from the begin-
ning of the world; and, at the same time, human nature
painted to the life, in the behavior of mankind through a long
succession of ages ; and this book God puts into our hands as
the best means to form us to views and tempers suitable to the
heavenly world. And why ? Why such a book, for such an
end? Plainly, because the knowledge of God and ourselves
is of the last importance to the holiness and happiness of that
world. And, indeed, on our strictest researches into things, we
shall find that our highest moral rectitude, perfection, and hap-
piness, must arise from, and consist in, an enlarged, clear, lively
view of God and ourselves, and an answerable frame of heart.
Let us view God as he is, and ourselves as we be, as nearly in
the same light that God does, as our finite capacities will admit,
and have an unanswerable frame of heart, and we are at the top of
that moral perfection and happiness we are capable of. And if,
therefore, God's great and universal plan is so contrived, as to
put intelligences under the best possible advantages for this,
then it is the best plan possible. We have before entered on
this glorious theme. And let these things be now considered
for the further illustration of the subject.
VOL. n. 6
62 THE WISDOM OF GOD
1. Nothing can be known of God, by created intelligences,
bo their taste for divine knowledge ever so good, and their
capacities ever so great, any further than God manifests him-
self; for it is beyond the power of any finite intelligence to
look immediately into God's heart, as we can into our own,
and view and contemplate the divine perfections as they are in
the divine essence. Yea, we can have no idea at all of the
divine essence ; yea, we can have no idea even of the essence
of our own souls. The utmost we can do, by way of immedi-
ate intuition, is to perceive our thoughts, and thence discern the
habitual inclinations of our hearts. And if we could look into
God's essence, and see all his thoughts, we might thence learn
his nature, without any manifestation whatsoever. We might
know God's heart by immediate intuition, as we can our own.
But this is absolutely impossible. We cannot look into the
hearts of our fellow-creatures ; much less can we into God's
heart. Neither God's thoughts, nor any of his views, nor any
of his designs, could ever have been known, had he given no
manner of manifestation of himself Those thoughts and pur-
poses in his heart, which he has not manifested, cannot be found
out ; greatness of genius is no help in this case. Sir Isaac
Newton could not tell when the day of judgment \vould be,
sooner than the greatest idiot. Yea, as God had not revealed
it, so " of that day and hour knew no man; no, not the angels,
neither the Son, but the Father only." Even the man Christ
Jesus, now in his exalted state in heaven, cannot look into the
divine essence, and see the secret thoughts in God's heart. If
he comes to the knowledge of these secrets, it is by divine
communication, as is plain from Rev. i. 1, — "The revelation
of Jesus Christ, which God gave unto him." And if the most
exalted creature, by immediate intuition, cannot look into God's
heart, so much as to discern one single thought, then nothing
can be known of God in this way. In a word, neither the
being of God, nor more nor less of any of his perfections, could
ever have been known, had there been absolutely no evidence
at all of his being, or of any of his perfections ; but no evi-
dence ever was had, or ever can be had, in this case, but what
originally comes from him ; therefore nothing can be known
of God any further than he, some how or other, makes it evi-
dent to his creatures ; which is what I mean by his manifesting
himself. Therefore, —
2. As all the ideas of God, which are according to truth, in
the whole intelligent system, originally flow from the manifes-
tati(Tn which he makes of himself; so the more clearly and fully
he manifests himself, the greater advantages will there eternally
IN THE PERMISSION OF SIN. 63
be to make swift progress in knowledge, humility, holiness, and
happiness. Intelligences, who are finite, can never have an
adequate idea of Hnn who is infinite. Their knowledge may-
increase, and their views brighten eternally. And the greater
their advantages are, the swifter will be their progress, sup-
posing their taste for divine knowledge to be good. He that is
now the lowest, may, millions of ages hence, be much higher
ill attainments than he that is now the highest among all the
heavenly hosts. Meanwhile, those glorious chiefs may be still
advanced, almost infinitely, before them. But, while all ranks
in heaven are thus rising in the knowledge of God, and in all
divine attainments eternally rising, yet they can never com-
prehend Him who is infinite. He is still infinitely above them ;
and they are as nothing and vanity, compared with him.
Their conviction of this will eternally increase ; and so their
humility eternally grow ; and God be forever exalted higher
and higher in their view which will cause their love to his
glorious majesty, joy in his supremacy, and happiness in him
and in his government, forever to augment. And if their
progress will be in proportion to their advantages, that is, in
proportion to the manifestations God makes of himself, then
the fuller and brighter the divine manifestations, the swifter
their progress. Of two intelligences, of equal taste and ca-
pacity, it is possible that one, by having a thousand times
greater advantages, may make a thousand times greater pro-
ficiency than the other, in the same time. Let an intelligence,
of equal taste and capacity with the angel Gabriel, be created
on the morning of the day of judgment, and be placed in some
remote parts of infinite space, at a distance from the whole
present creation, and spend that day in solitary contemplation,
without any advantages to gain the knowledge of God, but
what must necessarily result from its own existence and pow-
ers ; and let Gabriel, the same day, descend from heaven with
Christ, and be a spectator of all the transactions of that solemn
season ; and it is easy to see that Gabriel must gain a thou-
sand, or ten thousand, or rather, perhaps, a million times more
knowledge of the nature of God, the moral Governor of the
world, than that solitary spirit. So Moses, in about six months,
namely, from the time he saw the burning bush, to the end of
the twice forty days he was on Mount Smai, doubtless gained
more knowledge of God than he had all his life long before,
that is, more in six months than in eighty years.
As God has formed finite intelligences capable of improve-
ments through eternal ages, so it is reasonable to expect that
he will provide those who shall be the objects of his everlast-
64 THE WISDOM OF GOD
Jiig favor, with tlie best advantages to make a swift progress ;
and that plan will, in this respect, be judged the best that is
most suited to this end. That plan, therefore, of all possible
plans, must in this respect be the best, in which is given the
fullest and the brightest manifestation of all the divine perfec-
tions. But, —
3. The apostasy of angels and men has given the moral
Governor of the universe an opportunity to set all his moral
perfections in the clearest and most striking point of light ;
and, as it were, to open all his heart to the view of finite intel-
ligences.
The whole intelligent system now may see what God thinks
to be his due from his creatures, and how jealous he is of the
rights of the Godhead, and how resolved to maintain the honor
of his authority and government. And now the whole system
may see, too, that as he is God of gods, and Lord of lords, the
original proprietor of all things, so he thinks it belongs to him,
without the advice or leave of his creatures, according to the
counsel of his own will, to lay out that plan which seems best
in his own eyes ; and to do what he thinks best to do ; and to
forbear what he thinks best to forbear ; to bring such intelli-
gences into being as he thinks best ; and having said and done
what he thinks best, to forbear to say or do any more, and
stand by, and let them take their course, practically saying,
'• They owe themselves to me : I owe them nothing." And
if they fall, he holds himself at liberty to proceed with and
punish them strictly according to law, without any mitigation,
the law being exactly right ; so that it is matter of mere sov-
ereign grace to grant relief to any ; a thing he may do, or not
do, as he pleases, for aught he owes to them. Yea, he holds
himself bound to do nothing for their relief, but in a way that
shall be honorable to his law. Nevertheless, while he shows
such a steady regard to his own honor, and so inflexibly adheres
to the rights of the Godhead, as, by office, he is bound, being
moral Governor of the universe ; at the same time the whole
!-ystem may see, too, that his goodness is as boundless as his
nature. But, then, he loves his creatures should know how
the case really stands ; that the rights of the Godhead ought
not to be given up, and that the exercises of his goodness are
absolutely free ; that while they view things in the same light
he does, they may feel as he thinks it is fit they should in such
a case.* But time would fail to hint at the various ideas of
* Unless property be known and acknowledged between man and man, and
the boundaries tixed, there can be no room for the exercise of generosity. If my
estate is none of mine, then it is not mine to give. If my neighbor may come
IN THE PERMISSION OF SIN. 65
himself, which he has communicated in consequence of the
grand apostasy of angels and men. Indeed, he has given ma-
terials for contemplation, that a whole eternity cannot exhaust.
The picture of himself, which God has given, and Avill give,
in his conduct, from the fall of angels to the final consum-
mation of all things, is gloriously full and complete. He has
been called to act in an infinite variety of cases ; and, to speak
of him according to the language of Scripture in the most try-
ing circumstances, (read Ezek. xx. 5 — 22,) he has been
tempted and tried, not merely forty years in the wilderness, by
the Israelites, but from the beginning of the world to this day,
by every nation, kindred, language, and tongue ; and has had
opportunity to show his heart, by his conduct, in all the
infinite variety of cases which have ever happened among the
millions and millions of millions of subjects which he had to
deal with. All which, together with all that remains to be
accomplished to the end of the world, will be brought into
view another day, and serve to make the picture of himself,
which he has given, very full, and gloriously complete in the
eyes of all holy intelligences.
Besides, his great work, to which all his other works bear
some respect, is so much like himself, that, in a manner, it
gives his whole picture at once. An incarnate God on the
cross, if the divine views, motives, and ends, are all considered,
is a piece of conduct, of which it may be said, as it was of
Him that was chief actor in this aifair. It is the brightness of
God's glory, and the express image of his person. To create
a world was but a small matter with the Almighty. With a
word he could bring system after system into being with infi-
and take -what and when he pleases, then I have no right to withhold any thing.
My neighbor may justly think hardly of me if I do ; and will not thank me if I
do not. But if I liave any thing which I call my own, and to which my neigh-
bor has no right, then he must acknowledge, notwithstanding any claim he has
to make, I may do what I will with that ; as the householder, in the parable,
said, " Is it not lawful for me to do what I will with mine own ? " And if mj'
neighbor views my property in the same light that I do, then he wiU be apt to
view my generosity in the same Ught too ; and what I offer as a free gift, he aviII
receive and acknowledge as such ; and feel as is fit. And it was absolutely
necessary that property should be known and acknowledged, and the bounda-
ries fixed between God and his creatures. And God, by the law he gave to his
creatures, as soon as created, and by his conduct since, has effectually done it ;
has plainly said what was due from them to him ; and as plainly declared that
he owed them nothing. And these boundaries set up by God, were they but
acceded to and acquiesced in by man, the chief matters of controversy between
God and man would be removed, and things would look fair for a reconciliation.
But while man denies his debt to God, and makes large demands on the Deity,
there is no hope of an accommodation ; for God will demolish the universe
sooner than give up his just rights, in favor of his rebellious creatures. (Matt.
V. 17.)
6*
bb THE WISDOM OF GOD
nite ease. But the work of redemption, by the deatli of his
Son, seems to be a work ei[ual with liimself, and in wliicli lie
lias expressed all his heart.*
Actions speak louder than words. The divine conduct sets
his picture in a more striking, afl'ectiiig point of light, than any-
more verbal descriptions could have done, had there been no
opportunity for conduct. When the Almighty actually ban-
ished the sinning angels from his presence, down to eternal
darkness and woe, it set his character in a much stronger light,
ill the eyes of the elect angels, than his previous threatening
had done. And when the day of judgment actually comes,
and the whole system are assembled to see and hear, and give
up their account, and receive their sentence, it will be much
more real than ever it was before made to any of God's crea-
tures, by any descriptions or imaginations they ever had. And
it will set the divine perfections in a light proportionably clear,
striking, and affecting.
Had all things gone on still a«d quiet in God's kingdom,
there had been no occasion or opportunity for these works, by
which all will know that he is the Lord, and the whole system
be filled with his glory.
Had the posterity of Abraham lived quietly in the land of
Canaan, and multiplied there for four hundred and seventy
years, the Canaanites dying off meanwhile, as the Indians do
in America, they might have filled the land with a much great-
er number of inhabitants, than when Joshua brought them in ;
and no Joseph sold ; no infants drowned ; no making bricks ;
no carcasses left in the wilderness, and they strangers to such
great changes, trials, and sorrows ; but then God would not
have had an opportunity for any of those wonderful works
which he wrought, whereby it was known that he was the
Lord, and the whole earth was filled with his glory, and a
foundation laid for much good to that people, then, and in all
succeeding generations ; yea, to this day, the whole church of
God reap the benefit of those wonderful works which were
* The Scripture iiiforms us of no created intelligence besides angels and men ;
much less does it attempt to raise our devotion by a contemplation of millions
of globes inhabited besides this our earth. But, according to Scripture, the
work of redemption is God's great -work ; and fi'om this, chiefly, we are to learn
his moral character ; and this are we to contemplate, with the other branches
of his moral government, as revealed in the Bible. And that love and devotion,
which arises from these scriptural views of God and his works, is the scriptural
devotion, and infinitely preferable to imaginary transports. If our views of the
works of creation, providence, and redemption, are according to Scripture, we
need not raise millions of imaginary systems of intelligences to inflame our
hearts with a divine fervor ; nor have we the example of one saint in the Bible
to justify such an attempt.
IN THE PERMISSION OF SIN. 67
recorded for our instruction, on whom the ends of the world
are to come.
So, had sin been forever unknown in the system, there
would have been no opportunity for the mighty works which
God has wrought since the day he drove the apostate angels
out of heaven, and our first parents out of paradise, and will
yet work to the end of time, and final consummation of all
things. All which, put together, will give the most full and
complete, the most clear and striking picture, of the divine
nature, for the contemplation and instruction of the inhabitants
of heaven, through eternal ages.
4. While God forbears to interpose and hinder the apostasy
of finite intelligences, being absolutely unobliged to say or
do any more than he liad said and done ; and while, being left
to their own free choice, a number of the angels in heaven, and
man upon earth, rebel ; and, being left to themselves, all the
fallen angels, and great numbers of fallen men, go on in their
rebellion, acting out their hearts, and exhibiting their picture
in their conduct, through a long succession of ages ; they
plainly show what all finite intelligences in heaven and on
earth might have come to, if they had not been prevented by
the mere free grace of the only immutable Being. Meanwhile,
God, as has been said, in his conduct, sets his own character in
the clearest and fullest light. And so all holy intelligences
will, through eternal ages, have the advantages of these two
complete pictures; the picture that God has exhibited of him-
self, and the picture Avhich fallen creatures have exhibited of
themselves, to assist them to a clear view and realizing sense
of what God is, and of what they might have been. Just as
the pious Jews in the earthly Canaan, when they reviewed the
conduct of God towards their forefathers, and their conduct
towards him, had the picture of each before their eyes, for their
instruction, from age to age. Which leads me to another
thought : —
5. At the end of these forty years, Moses assembles the
whole congregation of Israel in the plains of Moab ; and, that
they might be under the better advantages to reap the benefit
of all past transactions, now just as they are entering into the
holy land, he rehearses all God's conduct towards them, and
all their conduct towards him, and labors deeply to impress a
sense of both on their hearts ; so, at the final consummation of
all things, the whole intelligent system will be assembled, and
all past things be opened ; all God's conduct towards his crea-
tures, and all their conduct towards him ; and that in such a
manner as will make the deepest impressions on all that great
assembly.
68 THE WISDOM OF GOD
But as this will be a most solemn day, and perhaps the most
important day that ever did or ever will happen, and a day on
whicii great light will be given to God's nniversal plan; so it
may not be amiss to stop here awhile, and consider who is to
he the judge ; and who siiall be present in that great assembly ;
and what will be brought into view ; and what will be the
final sentence pronounced on the wicked ; and what will be
the visible consequence; and what the state of the righteous
when all is over; and what must be their reflections upon the
whole.
1. The Messiah, the Son of God, the seed of the woman,
will be the judge. So great was his zeal for the honor of God,
and concern for the salvation of lost sinners, that he offered to
nndertake to frustrate Satan's scheme ; and, on the cross, at
the expense of his life, he entirely disconcerted the plan the
devil had laid, and sapped the foundation of his kingdom ;
opening a way, in which glory might come to God, and
salvation to fallen man ; which so pleased the eternal Father,
that he gave him for his reward the very thing his heart was
chiefly set upon — even fnll power and authority completely to
accomplish his design. Messiah took the throne, and, at the
head of the universe, conducted all things from that day and
forward, with his end in constant view, till Satan's kingdom
was destroyed, and he had reigned on earth a thousand years.
And having seen of the travail of his soul to his satisfaction, in
the recovery of a great multitude of the human race, a multitnde
like the stars of heaven, and as the sands on the sea-shore
innumerable, now he comes to cause strict justice to take
place on all the obstinate adherents to Satan's interest. Behold,
he cometli in the clouds of heaven, and every eye shall see
him, and the fatal, the finishing stroke shall be laid full on the
old serpent's head; which shall be done in the most public
manner ; for, —
2. The whole intelligent system shall be present. The
holy angels, once Satan's companions in heaven, shall now de-
scend in glory and joy, attending the righteous Judge. And
with them the saints shall come from the upper world, and
receive their bodies, glorious and immortal, raised by their
almighty Savior. Meanwhile, the saints on earth shall be
changed, and caught up to meet the Lord in the air. Then
earth and sea, death and hell, shall give up their dead ; and all
kindreds, nations, languages, and tongues, shall be gathered to
the bar. And Satan and his hosts, who of a long time have
been in chains, reserved to the judgment of the great day, shall
be forced, guilty and trembling, to stand forth in the sight of
the whole creation.
IN THE PERMISSION OF SIN. 69
3. And now, the history of the grand rebellion shall be
opened to the view of the whole intelligent creation, from the
day of Satan's first revolt ; his expulsion from heaven, and
seduction of the human kind, with all his views and motives,
ends and designs, and the methods by him taken from the foun-
dation of his kingdom on earth, to its final destruction: and
how apostate men have heartily joined in his interest ; and
both, as it were, combined together to defeat the designs of the
Redeemer.
The blood of the martyrs will be brought into the account,
from the blood of righteous Abel, to the blood of the last martyr
that shall be slain, to evidence the obstinate malice of Satan
and his adherents ; who, rather than that the Redeemer's king-
dom should be set up, have shed rivers of human blood. Yea,
the Son of God himself has been put to death in this apostate
world.
All the conduct of the human race before the flood, and how
their wickedness brought on the general deluge ; and all the
conduct of mankind since, together with the methods of divine
grace from the beginning of the world ; particularly the calling
of Abraham, and all the glorious methods of divine grace with
his seed, from age to age, till the coming of the Messiah ;
together with their perverse conduct in Egypt, in the wilder-
ness, and in the holy land ; their killing the prophets, and ston-
ing those who were sent unto them, and finally crucifying the
Son of God, and obstinately rejecting his glorious gospel ; and
the calling of the Gentiles into the Christian church ; their
loathness to leave their idols ; the bloody work they made
among the primitive professors of Christianity, together with a
history of the rise, and progress, and dreadful deeds of the grand
anti-Christian apostasy, will all be laid open to public view, in
the sight of the creation. And not only these great affairs, but
also all the conduct of particular sinners, in every age, with
every secret thing, shall be brought to light on that great day.
And while Messiah appears in all his Father's glory, the
reasonableness of God's law, and the infinite grace of the gos-
pel, will, by his very presence, be brought into such a clear
view, in the eyes of all that great assembly, as will not only
strike the fallen angels, who have been inveterate enemies to
the righteous government of God, and constant opposers of the
gracious designs of the Redeemer, into the utmost guilt and
confusion ; but also overwhelm, with inexcusable guilt and
self-condemning reproaches, all the lost sons of Adam, of every
nation under heaven. The Gentile will now feel himself
without excuse, for breaking the law of nature, (Rom. i. 20,)
70 THE WISDOM OF GOD
and the Jew and the Christian ninch more, who have sinned
against greater light, and desj)ised infniitc grace : so that every
mouth will be stopped, and all Satan's adherents from among
the human race, will stand guilty before God. (Rom. iii. 19.)
For, when the Lord cometh with all his heavenly attendants,
to execute judgment upon obstinate enemies, he will convince
all, and silence all, who have justified themselves, and spoken
many •' hard speeches against him ; " for that shall not only be
a day of wrath, but of " the revelation of the righteous judg-
ment of God." Meanwhile, all holy intelligences will be fully
prepared cordially to approve, yea, heartily to rejoice in the final
sentence of the Judge ; the forethought of which dreadful
sentence will fill Satan, and all his mighty potentates, with ter-
ror unutterable. " And the kings of the earth, and the great
men, and the chief captains, and the mighty men," who had
met armies in the field of battle, and looked death in the face
undaunted, " and every bond-man, and every free-man," shall
Avish to " hide themselves in the dens, and in the rocks of the
mountains ; " yea, they will wish the mountains and the rocks
to fall on them, and hide them from the wrath of the Lamb.
4. He shall pronounce the sentence, Depart, ye cursed ; to
which all the holy angels and saints, with divine and sacred
fervor, will say, Atnen, Hallelujah.
5. And no sooner will the sentence be pronounced, but they
shall visibly "go away into everlasting punishment;" for God,
who foresaw their apostasy and final wickedness, before the
creation of the world, did in the creation provide proper mate-
rials by which " to show his wrath, and make his power
known," and give an eternal image of his infinite hatred of sin,
in the sight of the whole intelligent system ; for all the starry
heavens, and this earth, are reserved to that purpose, laid up in
store as fuel, " reserved unto fire, against the day of judgment
and perdition of ungodly men." And the heavens shall then
" pass away with a great noise," rushing together into one gen-
eral heap; "for the heavens, being on fire, shall be dissolved,
and the elements," of which they are composed, "shall melt
with fervent heat, and the earth also," involved in the general
ruin, "and the works that are therein, shall be burnt up."
And so the whole material system shall form one immense lake
of fire and brimstone, where the heat shall be almost infinitely
intense, in which the damned shall weep, and wail, and gnash
their teeth forever. For their worm shall never die, and the
fire shall never be quenched ; (2 Pet. iii. 7, 12. Mark ix. 44;)
and all this open to the view, eternally open to the view of all
the inhabitants of heaven ; for " they shall be tormented with
IN THE PERMISSION OF SIN. 71
fire and brimstone, in the presence of the holy angels, and in
the presence of the Lamb." And this great fire will eternally
be a visible emblem of the fierceness and wrath of Almighty
God, "to show his wrath and make his power known." As
when Pharaoh and his hosts were overwhelmed in the Red
Sea, in sight of all the Israelites, the God of the Hebrews
showed his power, and caused his name to be declared through-
out all the earth, (Exod. ix. 16;) so now, when Satan and
all his adherents from an apostate world are cast into this lake
of fire and brimstone, to be tormented day and night, forever
and ever, it will " show God's wrath, and make his power
known," in the sight of the whole intelligent system.
6. The grand rebellion in the intellectual system being
brought to this issue by Messiah, the prince, whose name is
" King of kings, and Lord of lords," and an end put to this
visible creation, in which so much sin has been committed,
now doomed to eternal fire, Messiah, with the angels, his
attendants, and with the saved from among men, in number
like the sands on the sea-shore, shall ascend to the heavenly
Zion with singing, and enter into everlasting joys.
For, as the Messiah loved his church, when she lay polluted
in her blood, and gave himself for her, and redeemed her from
the earth, and washed her in his own blood, and made her a
glorious church, and adorned her as a bride is adorned for her
husband ; so now the marriage of the Lamb shall be celebrated
before all the inhabitants of heaven ; and she shall be called
" the bride, the Lamb's wife." The saved shall be taken into
the nearest union and most beatific communion with Jesus
Christ ; who will rejoice over them as the fruit of his labors ;
as the travail of his soul ; as the joy that was set before him.
Even "as a bridegroom rejoiceth over the bride, so will he
rejoice over them." And he will rejoice and joy in them.
(Isai. Ixv. 19.) And rest in his love. (Zeph. iii. 17.) And
thus they shall be forever with the Lord ; shall be where he is,
and behold his glory. And God will be their God, and wipe
away all tears from their eyes ; and there shall be no more
death, neither sorrow, nor crying, neither shall there be any
more pain ; for the former things are passed away. All temp-
tations and trials are at an end ; forever out of the reach of
Satan, sin, and danger. All things are made new ; are put
upon a new footing, not as in the first creation, when all finite
intelligences were put on trial, and left to stand or fall for
themselves, God unobliged to hold them up, in consequence
whereof sin entered into heaven and earth ; whereas, in this
new heaven and earth, there shall be no sin ; but in them
72 THE WISDOM OF GOD
* dwcllcth righteousness." Christ will eternally be the head
of all holy intelligences, and his immntability be their eternal
security. (Ej)li. i. 10.) So they shall possess this good land
which flows with milk and honey, which is the glory of all
lands, of which the earthly Canaan was a type : I say, they
shall possess it forever.
7. And upon the whole, what must he the reflections of
angels and saints, in those happy regions of light, love, peace,
and eternal contemplation ? What must the elect angels think,
while they recollect the day of their creation, when Satan and
all his hosts stood with them, and bowed and worshipped before
the throne ; and remember his foul revolt, his expulsion from
heaven, his attempts to dishonor God, and get himself adored
in an apostate world ; and now view his eternal overthrow,
chained to the burning lake forever and ever?
And what must be the reflections of Adam, Abel, Enoch, and
Noah ; of Abraham, Isaac, and Jacob ;. of Moses, Joshua, Sam-
uel, and of all the prophets, apostles, and martyrs ; and of all
the saved, in every age of the world, and from every nation,
language, and tongue, under heaven, while they recollect the
original apostasy of mankind, and the whole history of all the
conduct of an apostate world, from the fall of Adam to the day
of judgment, as lately laid before the tribunal of Christ ; and
remember their own former awful temper and dreadful state
while secure in sin, running in full career to hell ; and con-
sider how they were pitied and redeemed by an incarnate God,
and stopped and reclaimed by sovereign grace, and kept by the
power of God through faith unto salvation ; but for which they
not only might, but certainly would, hav^e been in the same
infinitely dreadful condition they now behold others in, once
their neighbors and companions, chained among devils to the
burning lake.
As the pious Israelites, when quietly settled in the earthly
Canaan, would naturally call to mind the day when they were
bondmen in the land of Egypt, and the Egyptian manners and
the idolatrous customs in which they were educated ; and how
they had forgotten the God of Abraham, and the promised
land, until the arrival of Moses from the land of Midian, with
the rod of God in his hand ; and how they felt in the time of
the plagues, and at their egression, and when pursued by
Pharaoh, and when passing through the sea on dry ground,
and when they found themselves safe on the other shore, while
Pharaoh and his hosts were sunk like lead in the mighty
waters ; and talk over all their Avilderness travels, and all God's
wonderful works ; and how they sinned at Massah, Tiberah,
IN THE PERMISSION OF SIN. 73
and Kibroth-hattaavah, and were always provoking the Lord to
wrath ; and how the carcasses of six hundred thousand fell in
the wilderness. " Yea, and we should all have been cut off and
destroyed, had not the Lord wrought for his great name's sake.
It was not for our righteousness, nor the uprightness of our
hearts, that he brought us into this good land ; but from his
own sovereign, self-moving goodness, and that he might fill
the whole earth with his glory. Wherefore, we will tell our
sons and our sons' sons what God hath wrought ; that we and
they may fear and reverence that fearful and glorious name,
" the Lord our God," and adore his distinguishing goodness,
and walk in all his ways, and keep all his commands for-
ever." So it will be just as natural for those who are saved
from among men, when the day of judgment is past, and they
safe in the heavenly Canaan, from thence to look back, and
survey, and talk over all the ways of God to men, and all the
ways of man to God, from the creation to the final conflagra-
tion. And while they behold the diAdne nature set in so clear,
strong, and striking a light, and the picture still brightened by
a view of the shocking conduct of the human race towards
him, how will they feel, and what will they say ?
Let us but imagine ourselves in the company of the saved,
and attend to the conversation of heaven. Patriarchs, prophets,
apostles, and martyrs, and angels, mixed in the same assembly,
all join to carry on the conversation, each filled Avith holy delight,
while the ways of God to man, and the ways of man to God,
are all the theme.
Adam begins. — "How surprising is it to find myself and so
many of my posterity in this happy world ! happier a thousand
times than the paradise I lost. Indeed, I was happy then ; but
the scenes of darkness, guilt, and woe, I passed through after
my revolt from God. and all I have seen and heard from that
day to this, — things never to be forgotten, — will forever height-
en the joys of this blessed place. But, O, my foul revolt !
How infinitely heinous was the crime ! How just, if God
had left me and all my race to have gone on in rebellion, died in
despair, and spent eternal ages with Satan and his hosts, in
yonder lake of fire and brimstone. But sovereign grace inter-
posed ; and now I see the promise accomplished — the seed
of the woman hath bruised the serpent's head. Know it,
then, you are happy, not by me : not to me. therefore, but to
God, and God alone, is all the glory due."
Gabriel next. — " Indeed, ye sons of men, is all the glory
due to God. He only is immutable. See, in yonder lake,
Satan and all his hosts forever lost. Once this was their
VOL. II. 7
74 THE WISDOM OF GOD
abode. With us they worsliipped l)eforc the throne ; but they
fell. And so might we have done, but for the grace of God.
And so might all mankind have fallen, too, had they been
created at once, as we in heaven wore ; and each set to act for
himself, as many of Adam's conceited sons have often foolislily
wished had been the case. From the day tliat Satan fell, to
this very hour, every thing we have observed has joined to
establish us in this, that there is no safety for finite intelli-
gences l)ut in God alone. He only is by nature immutable.
Nor can a creature, how exalted soever, arrive so near to a state
of independence, as to be in himself immutably good. God is
our strength and refuge, and the only source of our eternal
stability ; of whom, and through whom, and to whom, are all
things ; to whom belongs glory forever ! "
St. Paul. — "No doubt the interest of the human race was
as safe in Adam's hands as it would have been in our own ;
and it being no injury to us, God might, without any injustice'
to us, appoint him our public head. And, indeed, considering
the design God had in view, there was great wisdom in that
constitution ; for Adam was suited, as a type and shadow,
while we dwelt in that world of darkness, to assist us to right
conceptions of Christ, our second Adam, our second public
head. The Omniscient, seeing no trust could be put in his
saints, and that even the angels could not be depended upon,
did, before the foundation of the world, design his own Son
should become incarnate, and stand forth as the first born of
every creature, the head of the creation of God ; that in him
he might gather together, fix, and establish all the elect,
whether belonging to heaven or earth, as we see at this day."
Adam. — " How glorious is the exchange ! Once I was
your public head ; but in me all was lost, God left me, that it
might be seen what was in my heart ; that it might appear all
flesh is but grass. And now, not I, but his own Son, is your
head ; and your eternal welfare is secured in the divine immu-
tability. This glory was due to God alone, who only is
unchangeable : and this glory, by means of my fall, God has
taken to himself in the sight of the whole intellectual system."
Gabriel. — "So Satan once stood at the head of all the
angelic hosts, who revolted with him, a mighty chief; and,
like the bright morning star, excelled in lustre all those stars of
heaven. But hoAv art thou fallen, O Lucifer, son of the morn-
ing ! And how hast thou drawn off a third part of the stars
of heaven, to join in thy revolt ! " *
* We read of principalities and powers among the evil angels, (Col. ii. 15,) as
■well as among the good. (Eph. i. 21.) And one of their number is called a
IN THE PERMISSION OF SIN. 75
St. Paul. — " But now, not an archangel, nor the father of
mankind, but God's dear Son, is, in this new state of things,
at the head of all holy intelligences. Both angels and men are
gathered together in one ; even in Him who is the image of
the invisible God, and has exhibited the sublimest picture of
the Deity in all his works, but chiefly in the works of our re-
demption."
Adam. — " And all is free sovereign grace ! His giving
being, natural powers, and moral excellences to his creatures
in their first creation, brought them into debt to him ; but not
him to them. They owed themselves to him ; he owed them
nothing. He was nnobliged to become their surety. I ought
to have been obedient to the God that made me ; but I fell ;
and the throne of the Almighty was guiltless. Destruction
was our due. O, how free and sovereign is the grace that has
saved us! "
Moses. — " What must have been the consequence, had
mankind, in their fallen state, been merely under the law of
nature, which required sinless perfection, cursing the man who
continued not in all things ! And yet this law was strictly
righteous ; and, as such, was it republished from Mount Sinai,
by the Holy One of Israel. But, although our depravity did
not free us from the government and authority of God, yet it
laid a sure foundation for our breaking the law. And so, had
mere law taken place, we should all have been forever lost ;
and this had been but strictly just. But O the free and
boundless grace of God ! His own Son became a curse for us,
that all these blessings we now enjoy in this hapjjy world
might come upon us."
^S*^. Paul. — " Creatures becoming apostate, and turning
enemies and rebels to the God that made them, — this did not
in the least disannul God's right to them, and authority over
them ; but they still remained, by right, his subjects, and under
his government, and accountable at his tribunal ; and, accord-
ingly, we have lately seen wicked men and devils brought to
the bar, and there stand without excuse, every mouth stopped,
all of them guilty before God. On the foot of mere law,
therefore, God might justly have dealt with us after our apos-
tasy ; and, by law, might have judged and condemned us all to
yonder lake of fire and brimstone, to welter out eternal ages.
O the height, and depth, and length, and breadth of the love
of Christ, which passeth all understanding ! The law was
holy, just, and good. He judged it so, he died to answer its
prince. (Eph. ii. 2.) And doubtless lie was prince before he fell, as well as
since. See Rev. xiv. 3, 4, 7, 8, 9.
/O THE WISDOM OF GOD
demands ; nor did he ask our pardon, at his Father's hands, on
cheaper terms."' *
Gabriel. — '• How had it gratified the infernal hosts, lately
banished the heavenly world, by law, to have seen law set
aside in favor of a fallen race ; and how would they have tri-
umphed to see the judge of the whole system respect persons,
and have no regard to right. Better, infinitely better, all the
liuman race had been forever lost."
St. Paul. — '-'You speak the sentiments of all the saved.
Had we been pardoned to God's dishonor, it would have sapped
the foundation of all our joys. How much soever you pitied
our case, you never desired our relief in such a way."
Gabriel. — - I remember well the day the news of your
revolt fnst reached the heavenly world. We thought you all
forever lost, and approved the thing as just. We saw no way
for your relief; nor shall we ever forget how things appeared;
— God's new creation all in ruins, and Satan triumphing in
his deed. But O the love of God to you, and O the bound-
less wisdom of him who sits upon the throne ! "
Moses. — *' So Israel once, for their idolatry, stood all con-
demned to death. ' Let me alone,' the Almighty said, ' that in
a moment I may destroy them.' I knew the cause was just ;
and never shall forget how he wrought for his great name's
sake."
Gabriel. — '' That was but a faint image of this ; for now a
whole world lay in ruins, and Satan and all his hosts in tri-
umph were ready to say, '■ It is beyond the Almighty himself
to disconcert our plan. His honor, law, and truth, oblige him
to accomplish the thing we would — devote the world to
death.' "
Adam. — " Now the full purport of those mysterious words,
'■ The seed of the woman shall bruise the serpent's head,' once
the foundation of all my hopes, although but little understood,
— now their full purport all opens to view. On the cross, he
spoiled principalities and powers, sapped the foundation of Sa-
tan's hopes, and ruined all his hellish scheme. Since his
exaltation, he has completed his whole design. Yonder now
* How infinitely shocking, to the inhabitants of heaven, would the Avork of
our redemption appear, had Christ died to answer the demands of an unjust
and wicked law. If the law, which requires sinless perfection, on pain of eter-
nal damnation, (Gal. iii. 10,) was a cruel, unjust and wicked law, as some, who
pretend to trust in the blood of Christ for salvation, are so inconsistent with
themselves as to affirm, it was infinitely wicked the Son of God should die to
answer its demands. On this hypothesis, tlie work of redemption, instead of
being the most glorious, would be infinitely the most shocking aff'air that ever
happened.
IN THE PERMISSION OF SIN. 77
lies the old serpent, his head, although so replete with craft and
poison, thoroughly bruised, and himself chained in the burning
lake. But why am I among the saved ? Never was there
such an instance of free sovereign grace. Satan began rebel-
lion in heaven, and I began rebellion on earth ; and why are
we not now both together in the same burning lake ? "
Abel. — " There is my brother Cain, forever lost. O the
sovereign grace of God to me ! "
Noah. — " There are the inhabitants of the old world.
They filled the earth with violence ; were deaf to all the warn-
ings of a long-suffering God ; were destroyed in the general
deluge; now weltering in the burning lake. 0 the sover-
eign grace of God to me ! Saved then in the ark ; safe now
in Christ."
Abraham. — •' Such a universal deluge, such a dreadful
destruction, one would have thought would never have been
forgotten. But no sooner did mankind increase, but they
turned their backs on God ; and, in a few ages, all began to
sink into idolatry. Then was I born in Ur of the Chaldees,
where I might have lived and died estranged from God, and
been now among the damned, had not God, of his sovereign
grace, visited my soul, and called me from the idols of my
native land. Bat, behold, now here I am, and here is Isaac,
my son, and Jacob, my grandson, and thousands of my poster-
ity in glory ! Everlasting praise is due to free and sovereign
grace."
St. Peter. — " Yonder, in that lake of fire and brimstone, is
Judas the traitor, once a follower of Christ, now doomed to
endless woe. O never shall I forget the black and gloomy
night, when I cursed and swore, ' I know not the man,' my
blessed Master ! Nor shall I ever forget the kind look which
brought me to repentance. Nor shall I ever cease to adore
sovereign distinguishing grace, but for which I had now been
with Judas in the burning lake."
♦S*^. Paul. — '' But of all the saved, no instance of sovereign
grace like me ! * once a persecutor and a blasphemer. Never
shall I forget the day I set out for Damascus, breathing forth
* Sovereign ; not because God acted absolutely mthout any reason at all, in
converting a persecuting Saul, who was the worst of the two, and passing by
the young man in the gospel ; for infinite wisdom always acts on the highest
and best reason ; but because Saul was not chosen for his goodness, being " the
chief of sinners." (1 Tim. i. 15.) Yet God had wise ends in his choice, (see
verse 16 ;) as no doubt he always has, although, in innumerable cases, they are
absolutely beyond our reach. God has a right in this case, as the great Sov-
ereign of the universe, to do as he pleases. But he always docs what is wisest
to be done. HLs sovereignty is a wise and holy sovereignty, and an infinitely
amiable part of his moral character. It is " God's glory." (Exod. xxxiii. 18, 19.)
7*
to THK WISDOM OF GOD
thrcateiiiiigs aiul slaughter against tlie discij)les of the holy
Jesus. But O the grace, the sovereign grace of God, that
stopped mc in my career; sent me to carry the glad tidings of
salv^ition to the Gentiles, and gave me thousands to be my joy
and crown of rejoicing, as it is this day ! "'
Si. Paul's Co)ivc/is. — " Once we were dead in trespasses and
sins, buried in heathenish darkness, and even under the full
power of the prince of darkness ; and might now have been
with him in woe. But O the sovereign grace of God to us,
who sent his chosen vessel, and called us out of darkness into
marvellous light, and now hath brought us to this world!
Eternal praises to the Lord."
Thousands and millions will s}x;ak the same language, and
all join to prostrate themselves before the throne, and give all
the glory and praise of their salvation to God and to the Lamb.
And with the most fervent love and gratitude, attended with
the deepest humility and reverence, devote themselves to God,
through Jesus Christ, forever and ever. And while all this is
observed, very natural must the following reflections be : —
Gabriel. — " How is Satan disappointed in every respect :
and heaven become a more glorious and happy place than ever
it was. I remember when there was nothing but love, order,
and harmony, in heaven and earth. I remember when Satan,
a glorious archangel, first broke order in heaven, rose up in
rebellion against the Almighty, and how he carried the infection
down to earth. And I remember the horrible tragedies he has
acted over, from age to age, at the head of the powers of dark-
ness, ruling in the children of disobedience, and filling the
world of mankind with sin and woe ; and the mighty opposition
he has constantly made against the interest and kingdom of the
Messiah ; sometimes as a red dragon, thinking by fire and
sword to bear down all before him ; and then, as an angel of
light, spreading delusions far and wide, not caring what shapes
he put on, if, by any means, he might attain his ends. But
now his day is over ; his de>signs arc frustrated, his expecta-
tions disappointed, and his kingdom ruined. And, behold,
yonder lies the monster, chained in that burning lake, now the
only place of his everlasting abode, weltering in horror, rage,
and dreadful despair !
" If he hoped to bring our glorious Monarch into contempt
in his dominions, among his creatures, he is disappointed ; for
God is more loved, honored, revered, extolled, and praised, than
if these things had never happened. If he hoped to lessen his
authority, and bring his law into contempt, that it should be
looked upon a light matter to transgress, he is in this also
IN THE PERMISSION OF SIN. 79
disappointed ; for never would it have appeared so infinitely
henioiis, and so shockingly dreadful a thing to transgress, if
these things had never happened. Or if he hoped, at least, that
the execution of divine vengeance would lessen the manifesta-
tions of divine goodness, and diminish the happiness of the
intellectual system, he is also disappointed in this ; for God has
shown his wrath in such a manner as to render the riches of
his glorious grace infinitely the more conspicuous in "the sight
of all the inhabitants of heaven ; and their love and joy arise
unspeakably higher than if these things had never happeued.
Yea, all things have worked for good, and turned out well.
His pride has been the means of a great increase of humility
among finite intelligences, as it has led them to see what they
might have come to if left of God. His fall has been the means
of our confirmation ; his ingratitude, of our being forever the
more sensible of the rich goodness of God ; his setting up to be
independent, the means to bring us to a more absolute and
entire dependence on God, the only immutable being ; and his
aiming at supremacy, seducing mankind, and raising all this
confusion in the system, has occasioned the Almighty to assert
his supremacy, and set his own Son at the head of the creation,
and in him to bring all things to an everlasting establishment,
in a way most honorable to God, and the most advantageous to
the system. So that he is disappointed in every respect. He
meant all for evil ; but lo, God meant all for good, to bring to
pass as it is at this day.
" So all his successes have now at last ended in the eternal
ruin of his cause ; and his triumph, in eternal despair of ever
again lifting up his head. And all the mischief he hath
wrought, hath in fact brought down a tenfold vengeance on
himself, in yon lake of fire and brimstone, where he is doomed
to lie, weltering under divine wrath, through endless ages, to
exhibit to the view of all intelligences the evil nature and
dreadful consequences of rebellion. Meanwhile, God and his
Messiah reign, and will forever reign. And thus the seed of
the woman hath bruised the serpent's head. Amen. Halle-
lujah."
Such will be the reflections of angels and saints after the day
of judgment, when they have seen God's grand plan finished,
and from those celestial regions look back and review the
whole.
And now, who can doubt but that the humility, holiness,
and happiness of the saved will be much greater, perhaps a
thousand times, perhaps ten thousand times greater, than if
these things had never happened ? And how know we, there-
so TU1> WISDOM OF GOD
fore, tliat there may. on the present j)lan, more lienor redound
to God, and more good to the system, on the wliolc, than if sin
and misery had been forever unknown; yea, ahnost infniitely
more ? *
Ohjerlion. " I3at was tlicre no other way in which God
could have made angels and men as holy and happy without
the permission of sin ? "
Answer. No. Not if there were no other way in which he
could so clearly and fully manifest, and so advantageously
communicate himself to his creatures, as this ; for his creatures
can neither be holy nor happy, but in the knowledge and
enjoyment of him. Now, if 1 am not able to prove there was no
way, yet the objector cannot possibly contrive a way in which
God could have given such clear and full manifestations of
himself, and communicate good to his creatures in every respect
so advantageously, sin and misery being forever unknown, as
he has, and will, upon the present plan ; so that, for aught the
objector or I know, this, of all possible plans, may be the best
contrived to give a full and clear manifestation of the Deity,
and raise intelligences to the highest pitch of moral perfection
and happiness. And its being chosen by infinite wisdom, be-
fore all others, demonstrates that this is actually the case.
Thus, then, stands the argument. God's permitting Joseph to
be sold into Egypt in the manner he was, of all other methods,
was, as things were circumstanced, the best calculated to answer
the noble ends God had in view ; at least so far as we can see ;
and God's actually choosing that method, demonstrates it was
actually the best ; infinite wisdom being judge. So here,
God's laying out the present plan, is of all possible methods the
best to answer the noble ends God has in view ; at least so far
as we can see ; and God's choosing this, before all others, de-
monstrates that this is actually the case ; infinite wisdom being
judge.
Ohj. " But if we grant this to be the best method to
accomplish the ends God had in view, and grant his ends are
ever so noble and glorious, yet how could it be right for him
to do evil that good might come ? "
Ans. 1. As God was not obliged to interpose and hinder
Joseph's being sold, so his not interposing cannot be called
doing evil. And God's not hindering the apostasy of angels
* The computations in p. 55 are sufficient to clear the point. But if two
thirds of mankind should be saved, and their happiness be increased but a hun-
dred fold, considering the greatness of their number, the overplus happiness in
the whole must be millions of millions of millions of degrees ; as any may see by
calculation.
IN THE PERMISSION OF SIN. 81
and men, can in no sense be called doing evil that good might
come ; unless we" can first prove that he was bound to hinder
them. And let this once be proved, the consequence will be,
if any of God's creatures and subjects, at any time, sin, then
God must bear the blame ; and so not the creature, but the
Creator, will be under bonds.
2. In some cases, even we ourselves have a right, in a sense,
to permit sin, and may act wisely in doing so, as common sense
teaches all mankind. Thus a wise and good master, who
has a very lazy, unfaithful, deceitful servant, whom he often
catches at play when he ought to be at his work, and whose
manner is to lie himself clear, if he possibly can, may, upon a
time, if he pleases, unseen by his servant, stand an hour and let
him take his course, with a view more thoroughly to convict
him, and reform him. And this is not doing evil that good
may come, but acting wisely, in order to reclaim a lazy, deceit-
ful servant.
3. God was at the head of the system, which was all his
own ; and it belonged to him to lay out a universal plan, — if I
may compare great things with small, — just as it belongs to the
head of a family to lay out family schemes. And he knew
perfectly well what would be most to his own honor, and to
the general good of the system, whether to become surety for
all intelligences, at their first creation, before they had learnt
their need of his interposition, or rather to let them take their
course, and learn by experience what was no other way so
well to be learnt, that they might be the better prepared to
acknowledge him as the only Being by natm-e immutably good,
and to receive, with suitable gratitude, this super-creation grace,
and give him opportunity, meanwhile, to show that he was the
Lord, and fill the whole system with his glory, to the great in-
crease of the holiness and happiness of his creatures. And he
had a right to conduct according to his own wisdom, and to do
what he knew would be best to be done.*
Ohj. "Well, if God wills sin, then it seems sin is agreeable
to his will. And if, from all eternity, he decreed the misery
of his creatures, then it seems their misery suits him. Besides,
what is decreed must necessarily come to pass, and so our free-
dom is destroyed. All which are contrary to Scripture and to
common sense."
Ans. "Well," says the idle, deceitful servant, who was
catched at his play, and suffered to take his own course for a
whole hour, — "well, master, now I see you love I should be
lazy, and play ; for otherwise you would have hindered me.
* See Mr. Edwards, on Liberty, &c. p. 260—267.
S2 TIIK WISDOM OF fiOD
And now I see you love to whip me for tlie sake of wliipping ;
for otherwise you would not have suffered me to have deserved
it. Besides, you decreed to permit me to })Iay on tliat whole
hour, and so I could not possibly iielp it." All which would
not only be contrary to common sense, but ajjjicar to savor of
so great perversencss, and be so very saucy and provoking, that
his master would not think it needful to give any particular
answer, but rather proper to punish him according to his deserts ;
for it must be i)lain to the servant at the same time, that idle-
ness and deccitfulncss were the things his master hated in him.
And he must know he acted freely, and deserved the whip ;
and that it became his master to punish such a villain, not only
because he deserved it, but also that his other servants might
hear and fear, and do no more so wickedly. Nothing can be
plainer than that the Jews acted freely in bringing about the
death of Christ ; and it was one of the greatest crimes that ever
was committed ; and yet it came to pass according to the
divine decree. (Acts ii. 23; iv. 28.) And none ever thought,
because from all eternity God decreed the death of his Son,
that therefore his agonies on the cross were pleasing to his
Father, as one that loves to see others in misery merely for
misery's sake.
Ohj. " But yet, is it not a pity any are finally lost ? Would
it not have been better if all had been saved? "
A)is. It would, no doubt, be better for their own interest, if
the rebels in any earthly kingdom would all come in and sub-
mit ; and they would in such a conduct show more respect to
their lawful sovereign. On which accounts their sovereign may
send, and sincerely invite and command them to return and
submit, although he knows they will not, and is at the same
time determined to do no more, but upon their obstinate refu-
sal, as the best thing that can be done, to make them examples
of his wrath, in the sight and for the instruction of all his
dominions. Nor can any justly say, it is a pity he did not take
more pains with them, or that it is a pity he punished them
at last.*
* And might not such an earthly monarch send to such rebels, and say, " As I
live, I have no pleasure in your death ; " "I am long-suffering towards you,
not willing any of you should be put to death, but that all should come to
repentance;" and that with the utmost sincerity; although he knew their
obstinacy was so great that they would not hearken ; and although he was before
determined to do no more, but, as the best thing that could be done, to proceed
to their execution, for the vindication of his honor, and instruction of all his
dominions. Surely, none ever thought but that an earthly sovereign may, in such
a case, have a real and sincere regard to the welfare of his subjects, considered as
men, although he is determined, as a Avise governor, to " show his wrath" in
their destruction, considered as obstinate rebels, after having " endured with
IN THE PERMISSION OF SIN. 83
Pharaoh had shown more respect to God, and it had been
more for his interest, had he repented of his oppressions, and
without delay yielded obedience to the divine command, and
let Israel go. But no man has reason to think it had been
better if God had said or done more to make him obedient, or
that it was a pity God punished him at last as he did. It was
the best thing that could be done.
Moses had beheld all his conduct ; and Moses beheld the
punishment the Almighty inflicted on him, and on his army ;
and what did Moses think ? Did he think it was a pity that
proud and haughty monarch was so brought down? — a pity
the cruel Egyptians were thus drowned ? Or, did not the
divine conduct appear perfect in wisdom, glory, and beauty?
Now, if none are finally lost but those who deserve eternal
danmation, as really as Pharaoh and his host did to perish in
the Red Sea ; and whose eternal damnation will turn as much
to the honor of God and general good of God's chosen people,
as did the destruction of Pharaoh and his host, and as much
more as perfectly to answer to the greater importance of the
case ; it is not at all strange if their eternal damnation should
appear, in the eyes of God, angels, and saints, through eternal
ages, in as beautiful and glorious a light as did the destruction
of Pharaoh and his host to Moses, when he composed and
sang that song recorded in the fifteenth chapter of Exodus.
The Egyptians thought it a pity their monarch and his army
were lost ; yea, to them it appeare.d a dreadfully shocking
affair. But Moses sang, " The Lord hath triumphed glori-
ously; " and was exceedingly rejoiced to see that he had thus
shown his power, and laid a foundation to have his name
declared throughout all the earth.
And thus will it appear to all the inhabitants of heaven,
when Satan and all his adherents lie overwhelmed in the lake
of fire and brimstone. And, therefore, the heav^enly hosts are
represented in Scripture as singing the song of Moses ; triumph-
ing in the destruction of Satan and his adherents, as Moses did
in the destruction of Pharaoh and his army, (Rev. xv. 3 ;)
and, as repeating their hallelujahs, exulting and rejoicing while
much long-suffering." Nor did ever any doubt but that he has right to set
bounds to his endeavors and to his patience, or that it becomes him to do so.
(_Psalm Ixxxi. 8, 13.) And if God's conduct in giving up obstinate sinners is
consistent 'W'ith all the tender concern he expresses for them, his decreeing to
conduct so is consistent too. If he acts consistently, it was consistent to deter-
mine to act so. It may be observed that, as the Scriptures take it for granted
mankind are moral agents, and proper subjects of moral government, so do I in
all the above reasonings. Nor is it needful I should enter particularly into this
point a'^ain, after what has been already published. (See my True Ileligion
Delineated, and Sermon on Gal. iii. 2i.)
84 THE WISDOM OF GOD
they sec "the smoke of tlieir torment ascending forever and
ever ! "
Nor need it seem strange that the inhabitants of heaven, wlio
have so great a respect to God, and are such hearty friends to
his interest and to the honor of his government, should so
entirely acquiesce in the righteous punishment of his inveter-
ate, obstinate enemies. If vindictive wrath were nothing but
groundless, arbitrary vengeance, it would be quite another
thing; but as it is, in the Governor of the world, nothing but
love to God, to virtue, to the best good of the system, bearing
down, in a wise and righteous manner, the enemies of God, of
virtue, and of the system, it cannot but appear infinitely amiable
in the eyes of the inhabitants of heaven.* It is much more
strange that any who heartily acquiesce in the gospel way of
salvation, should be stumbled at the final punishment of the
wicked. It must be strange partiality in us, indeed, to acqui-
esce in the death of God's OAvn Son, when standing in the
room of sinners, and yet to object against the punishment of
sinners themselves. It argues, either that we are very selfish,
or else that we love the Son of God less than we do God's
obstinate enemies, to be content that he should bear the curse
of the law, but loathe that they should. The same views which
cause the saints in heaven to acquiesce in God's setting forth
his own Son to be a propitiation for sin, to secure the honor of
the divine justice, at the same time lead them cordially to
approve of the eternal damnation of obstinate sinners them-
selves.
Besides, to use the apostle's own words, who was inspired by
Him who has a perfect view of all things, and knows what is
best in so important a case, — " What if God, willing to show
his wrath, and make his power known, endured, with much
long-suffering, the vessels of wrath fitted for destruction ? "
What if God, who doubtless is the fittest judge, and to whom
alone the decision of this affair belonged ; what if God thought
it best to single out some of his apostate creatures, some of his
obstinate enemies, who inveterately hate him and his govern-
ment, and, Pharaoh-like, bid him defiance; — I say, what if
God thought it best to single out some of these to be examples
of his wrath ; to be visible monuments of his justice and power,
* Yindictive justice, if I mistake not, arises wholly from love, and is always
under the direction of infinite wisdom. And if so, it is an amiable perfection in
the Deity. Love is the sum of the moral law, which is a transcrijjt of the moral
perfections of God; therefore love is the sum of (iod's moral perfections. Love
to God, to virtue, and to the system, will naturally induce the Governor of the
world to punish those who are obstinate enemies to God, to virtue, and to the
system, according to their deserts.
IN THE PERMISSION OF SIN. 85
that the whole system might eternally see how infinitely he
hates sin, and how easily he can subdue his enemies, and what
a fearful thing it is to rise in rebellion against him ; '^ and that
he might make known the riches of his glory on the vessels of
mercy which he had afore prepared unto glory ; " that, by the
means, he might set the infinite freeness and greatness of his
grace, exercised towards the saved, in the most conspicuous
point of light, who, in their destruction, will eternally see what
they deserved, and must certainly have endured, but for the
dying love of Christ, and sovereign grace of God ? What if
infinite wisdom has judged this the best plan ? Who is there
among all finite intelligences that has right or reason to
object ?
Obj. " But if this plan was really the best, why do not
mankind now prefer it above all others, and heartily rejoice
in it? Why so much murmuring around the world? "
Ans. It was but about a hundred miles from Egypt to
Canaan, and, in forty days, conducted by Almightiness. the
Israelites might have marched from Egypt thither ; and the
Canaanites being all struck dead in one night, as a hundred
and eighty-five thousand once were in the Assyrian camp, (2
Kings xix. 35,) the Israelites might have taken immediate pos-
session, and spent their days in feasting and joy. And had
they been offered their choice, no doubt they would have
preferred this scheme before their forty years' march in the
wilderness ; where the liOrd led them through a land of deserts
and of pits ; through a land of drought, and of the shadow of
death ; through a land that no man passed through, and where
no man dwelt ; and suffered them to hunger and to thirst, and
for their murmurings under their trials, struck them dead by
hundreds and thousands ; for they generally cared only for their
own present carnal interest, ease, and comfort. They had no
relish to those things which God's heart was chiefly set upon ;
did not want to see God exalted ; his authority established, or
to be trained up to a life of entire dependence on God ; to have
their hearts humbled and broken, and be made to know that
not for their righteousness were they brought into that good
land ; nor did they care any thing about that instruction which
succeeding generations might obtain from their trials, and from
God's conduct towards them those forty years in the wilder-
ness. And had Moses been able to open to their view the great
and glorious ends which were likely to be answered, they
would soon have replied, " And what good will it do us if all
the earth is filled with his glory, and if all these ends are
accomplished, and if it will be better for the nation in the long
VOL. n. 8
86 THE WISDOM OF GOD
run ? What good will all this do us, so long as our carcasses
fall here in the wilderness? It had been better for us to have
lived and died in Egypt. Yea, we had rather never been born,
than to undergo what we undergo, and die here at last." Nor
had it been in the power of Moses to have stopped their mouths,
unless he could have changed their hearts. Yea, notwithstand-
ing all that God himself said to them, they continued murmur-
ing in their tents, till he was obliged to execute terrible ven-
geance upon them. Fourteen thousand and seven hundred
were struck dead at one time. (Num. xvi. 49,) "Now, all
these things happened to them for our ensamples, and they are
written for our admonition." It were better, therefore, if man-
kind would leave murmuring at God's ways, which are un-
doubtedly all wise, whether any mortal in this present dark
and imperfect state is able to show the wisdom of them or not.
If all that has been said appears to have no weight, and we give
up God's plan as being at present absolutely inexplicable, yet,
from the infinite wisdom of the Deity, it is capable of strict
demonstration, that of all possible plans he has chose the best ;
therefore, the fault is not in him, but in us. That there were
none to be blamed, in the case of the Israelites, but themselves,
we now can plainly see ; so will it appear at the day of judg-
ment, that God always did right, and acted wisely; and then
every mouth will be stopped. And since we are certain this
will finally be the case, it infinitely better becomes us to cease
our murmurings, and learn to justify God, and take all the blame
to ourselves ; and, as we are invited, so without delay to cast
away the weapons of our rebellion, return and submit to our
rightful Sovereign, through Jesus Christ, now while mercy is
offered to us.
But if any haughty sinner, Pharaoh-like, says, "Who is the
Lord? I know not the Lord, nor care for his authority or
government, nor will I himible myself before him," — let such a
haughty wretch know that the Almighty is above him, and can
accomplish all his schemes without his consent ; for having
endured, with all proper long-suffering, such impudent sinners,
he can show his wrath and make his power known in their
eternal destruction, to the honor of his name, and to the eternal
instruction of the saved.
As for those who leave the honor of God, the infinitely great
and glorious God, the Author, Proprietor, and King of the whole
system, absolutely out of the account, as a thing of no impor-
tance, and what the Governor of the world is not at all concerned
about, and imagine that the good of God's creatures and
subjects is the only thing to be attended unto, in all the divine
IN THE PERMISSION OF SIN. 87
conduct, as moral Governor of the world ; as for such, I say, it
is impossible to reconcile any part of God's plan to their funda-
mental maxim ; for if nothing was of importance but the crea-
ture's good, why was not that solely attended to ? Why were
all put on trial ? and why eternal destruction threatened for
the first offence ? or ever threatened at all ? or the sinning
angels expelled the heavenly world, and the human race all
doomed to death for the first transgression ? And if our good
is all that God now has in view, why have not more pains been
taken for our recovery, from age to age, from the beginning of
the world ? Yea, why are not infinite wisdom and almighty
power effectually exerted to render all eternally happy ? For
the saved, if this principle is truej will be eternally grieved to
see any of their fellow-creatures forever in hell torments. Nor
can the eternal torments of the damned answer any valuable
end, on this hypothesis.
Strange are the positions which the Chevalier Ramsey has
laid down, in order to reconcile the divine conduct to this
notion. He maintains that '•' God did not certainly know that
his creatures would fall ; and if he had known it, he could not
have hindered it consistently with their free agency. He has
been trying ever since to reclaim them ; intends to continue in
the use of means till he has reclaimed them all ; the torments
of hell, being the most powerful means of grace, are finally to
be used, with such as cannot otherwise be reclaimed, merely
out of pure love to the damned, to purify and bring them to a
better mind ; so all at last shall be recovered and made forever
happy ! " But if God meant to use the most powerful means
with a fallen world he possibly could, and that in every age, as
upon that hypothesis it must be supposed, why did he send but
one Noah to the old world ? Why not two or three thousand ?
Why did he raise up but one Moses, and but one Elijah, and
send them only to the Israelites? Why did he not raise up
thousands in every age and nation under heaven, and make
thorough work ? And why does he not take more pains with
us of this age ? raise up thousands as well qualified to preach
as St. Paul ? and pour out his spirit on all flesh, as he did on
the three thousand on the day of Pentecost ? If our good was
all he had in view, and he really intended to save us all, one
would think he would now use the most powerful means to
reclaim us, and not stay till the day of judgment, and then
doom us to hell, in order to fit us for heaven. Besides, at that
great day, a guilty world will find that Christ does not come to
enter upon the use of further means to recover tlie wicked, but
o sive them their final doom. Christ will not come to save a
88 THE WISDOM OF GOD
guilty world, but to judge them ; not clothed with love, but
ill flaming fire ; not to do them good, but to take vengeance,
(2 Thess. i. 8 ;) not out of love to them, but to show his
wrath, (Rom. ix. 22;) not to purify them, but to cast them,
like worthless chaff, into unquenchable fire, (Matt, iii, 12;) not
to fit them for, and finally to bring them to heaven, with the
good wheat, but as tares to burn them up, (Matt, xiii. 30 ;) not
aiming at their good, as vessels of mercy, but aiming at their
destruction, as vessels of wrath, (Rom. ix. 22 ;) not to discipline
them for a season, but to pimish them with everlasting destruc-
tion, (2 Thess. i. 9;) send them into everlasting fire, (Matt,
XXV. 41 ;) into everlasting punishment, (ver. 46,) where the
worm never dies, and the fire is not quenched, (Mark ix. 44,
46, 48;) but the smoke of their torment shall ascend forever
and ever, (Rev. xix. 3 ;) and the eternity of hell torments will
effectually convince the whole system that God has an infinite
regard to something else besides merely the good of his crea-
tures; as it is meet and fit he should, (see Mai. i. 6, 14;) and
this part of his conduct will help to complete his picture, and
finish his true character, in the eyes of all intelligences. As
yet, mankind hardly believe him in earnest. Words do not
answer the end ; but actions speak louder than words, and will
v^rork a thorough conviction.
As for the common plea, that " God needs nothing from his
creatures, and so can only aim at their good," it is a way of
reasoning contrary to the universal sense of mankind, in all
cases in any measure analogous. The father does not require
honor from his son, merely because he needs it, but because he
deserves it. The master does not require reverence from his
servant, merely because he needs it, but because he deserves it.
And if the one should despise his father, and the other treat his
master with contempt, they would soon feel the force of that
reasoning, in Mai. i. 6 — "A son honoreth his father, and a
servant his master. If, then, I be a father, where is mine hon-
or? and if I be a master, where is my fear? saith the Lord
of hosts." — '"And if ye offer the blind for sacrifice, is it not
evil ? and if ye offer the lame and sick, is it not evil ? Offer
it now unto thy governor; will he be pleased with thee, or
accept thy person? saith the Lord of hosts." — "Cursed be the
deceiver, which hath in his flock a male, and voweth and sac-
rificeth unto the Lord a corrupt thing ; for I am a great King,
saith the Lord of hosts."
Nor is there any way to establish that maxim which yet lies
at the foundation of almost all the modern schemes of religion,
but to prove, either that the Deity does not deserve supreme
IN THE PERMISSION OF SIN. 89
honor, or that the moral Governor of the world is not just ; for
if he deserves it, he ought to have it. And it belongs to the
moral Governor of the world to see justice done, that is, to see
that every one has his due.
And, indeed, it is the chief happiness of the inhabitants of
heaven, to see God universally honored, and each one to join to
give him the glory that is his due. They incessantly cry,
" Holy, holy, holy is the Lord of hosts ; the whole earth is
full of thy glory." " They fall down before the throne, and
worship him that liveth forever and ever, and cast their crowns
before the throne, saying. Thou art worthy to receive glory,
and honor, and power ; for thou hast created all things ; and
for thy pleasure they are and were created."
If the honor of God is of infinite importance in itself, then it
is infinitely desirable for itself; and then to see God honored
and exalted, will be of all things most happifying to holy in-
telligences ; and that plan which is suited to this, will be the
most happifying plan ; and there may be the greatest degree of
happiness on such a plan, and yet all things be so contrived as
that it may eternally appear in the most striking light, that there
was something God had an infinite regard to, besides the hap-
piness of his creatures. On this hypothesis all the parts of
God's present plan may be accounted for.
But if the honor of God is of no importance in itself, then it
is not desirable for itself; nor will it be a happifying sight to
see God exalted; nor that plan that is suited to exalt God, a
happifying plan ; yea, no good end can be answered by such a
plan ; and so no part of God's present plan can be account-
ed for.
If the creature's happiness is the only thing of worth, then
infinite wisdom and almighty power should be employed only
to promote it ; and the everlasting punishment of the damned
can answer no good end ; as, on this hypothesis, none can
deserve it, nor can God desire it, or any holy being acquiesce
in it, or receive any instruction from it.* And why God ever
permitted sin or misery to enter into this world, will be abso-
lutely unaccountable ; as will every step God has taken with
fallen intelligences ever since Satan's apostasy; for why did
not God instantly restore fallen angels and fallen man, and im-
mediately confirm them, if their welfare was the only thing
of worth ?
In a word, I humbly conceive this position — that the wel-
fare of creatures is the only thing of worth, and the only thing
to be regarded by the moral Governor of the universe — is one
* See this proved in my True Religion Delineated, vol. i. p. 187.
8*
90 THE WISDOM OF GOD
of the most groundless, irrational, iinscri])tural positions, that
ever was laid down; little, if any thing short of, nay, worse
than the grossest absurdities practised hy the heathen; for what
did they worse than " worship and serve the creature more than
the Creator"? But on this hypothesis, the creature alone is to
be served ; and God himself, the glorious Creator, is to become
his almighty servant ; and to be loved only and merely for his
faithfulness in the creature's service. The creature has taken
the throne, and the Creator is become his servant. No wonder
such a scheme suits the heart of fallen creatures. And its being
ever broached, or ever received in God's dominions, by any of
his creatures, is a full demonstration that they are fallen indeed.
Yea, not only fallen, but sunk into so great degeneracy and
delusion, as to think that God himself is fallen too, and quite
turned to be of their side. And now they love him, and think
all is well. " Thou thouglitest I was altogether such a one
as thyself"
But it is time to proceed, as was proposed, —
III. To make some practical improvement of the whole.
1. What has been said may be of use to assist us to form
right ideas of God. The law gives us a true picture of the
moral perfections of the divine nature. God is exactly what
the law speaks him to be; yet the gospel sets his moral perfec-
tions in a still clearer light ; the glory of God shines exceed-
ingly bright in the face of Jesus Christ. But God's universal
plan, comprehending law and gospel, and all God's dispensations
from the foundation of the world to the final consummation of
all things, sets his moral character in the completest and most
striking point of light ; and puts us under vast advantages,
even in this present state, to make a swift progress in the
knowledge of the Deity. Indeed, had we that high relish for
divine knowledge, that good taste for divine beauty which
they in heaven have, our proficiency might bear a great resem-
blance to theirs. But, O, how stupid are we to divine things !
having eyes to see, and see not ; ears to hear, and hear not ;
neither do we understand; hearts of stone, that have no feeling.
We are even as beasts before him ; so that while his glory
shines all around us, we are in profound darkness. O for the
influences of the blessed Spirit, to awaken our attention to the
manifestations he makes of himself, and to give us a true taste
and relish to the beauty of divine things ! Then would our
hearts be enlarged to love the Lord our God, and. to fear him,
and to walk in all his ways, and to rejoice in the wisdom of his
universal government. O for that blessed day, Avhen we shall
receive the Holy Spirit in a full and perfect measure ! Then
IN THE PERMISSION OF SIN. 91.
shall we see no longer in this dark manner, but, as it were, face
to face ; shall, in a measure, at once take in the idea which
God has exhibited of himself, and be ravished with the wis-
dom, glory, and beauty of his universal plan.
2. What has been said may be of use to assist us, not only
to form right notions of all infinite intelligences, as being, in
their best estate, at an infinite remove from self-sufficiency and
absolute independence, — the peculiar prerogatives of Him who
alone is by nature immutable, — but it may also be of special use
to assist us to form just notions of the true character of man-
kind now in their fallen state. Facts are stubborn things.
The steady conduct of mankind, from the fall to this day,
gives their true character beyond dispute. Only think what
they ought to be, perfectly in love with God, and full of love
to one another ; and see what their conduct has always been
towards God, and towards one another. Towards God — " Ye
do always resist the Holy Ghost ; as your fathers did, so do
ye. Which of the prophets have not your fathers persecuted?
And they have slain them Avhich showed before of the coming
of the Just One ; of whom ye have been now the betrayers and
murderers." Towards one another — "Living in malice and
envy, hateful and hating one another."
" "Who live in hatred, enmity, and strife
Among themselves, and levy cruel wars.
Wasting the earth, each other to destroy ;
As if (which might induce us to accord)
Man had not hellish foes enough besides,
That day and night for his destruction wait."
Milton.
And so obstinate in their sinful ways, that, in fact, no exter-
nal means have ever been able to reclaim them ; so alienated
from God, that no arguments can persuade them to be recon-
ciled ; so that, notwithstanding all the outward means which
have been used, yet still the world is as it was ; the Christian
nations very little better, if so good, as some heathen have
been. (Matt. xii. 41.)
3. What has been said may be of use to realize to us the
infinitely evil nature and dreadful consequences of sin. Let
us view the lake of fire and brimstone, and see what will be
the issue of the grand rebellion. Sin has turned angels into
devils, and banished them from heaven, and will confine them
forever to the burning lake, with all their adherents from this
apostate world. Let us view God's conduct towards sin, from
the beginning of the world to the consummation of all things,
and we may see how infinitely he hates it, and how resolved
he is to suppress it. O, how infinitely dreadful had been our
case in this fallen world, had a Savior never been provided !
92 THE WISDOM OF GOD
4. What has been said tends to give us the sublimest ideas
of the divine intoiposition on the fall of man, to defeat Satan's
designs, and bring infinite good out of all the evil that Satan in-
tended. O the depth of the knowledge, wisdom, and grace of
God ! glorious in holiness, fearful in praises, doing wonders !
This theme is worthy of eternal contemplation, and will appear
new and fresh, and ravishing, through eternal ages, to all the
blessed inhabitants of the upper world ; especially to the bride,
the Lamb's wife. The saved from among men will have some
ideas and joys peculiar to themselves, that even the elect angels
will not intermeddle with ; and sing a new song, that none
can learn but those who were redeemed from the earth. (Rev.
xiv. 3.)
5. What infinite madness are the sons of men guilty of, that
they can be inattentive to all this glorious grace ; go on secure
in sin, and persist in their adherence to Satan's interest, although
they know that Satan and his hosts, and all his adherents, are
destined to the lake of fire and brimstone ! O, poor, blind,
infatuated creatures, to adhere to Satan, our first enemy, who
so maliciously sought our total ruin, deceived the happy pair,
and plunged all this world in woe ; to be deaf to the kind calls
of the Son of God, who means to defeat Satan's designs, and
has died in the cause, and now reigns in heaven with the same
views, and invites us all to submit to his government and trust
in his blood. And can you still go on, in bold defiance of
almighty vengeance, and make a jest of eternal burnings? O,
how horrid the thought, infinitely horrid the thought, that so
many of the human race are daily imprecating damnation upon
themselves, calling upon God to damn their souls to hell !
Poor creatures, they little think what damnation means. They
little think what it is to fall into the hands of the living God.
Who that loves God, or has any compassion for immortal souls,
can think of the present blind and miserable state of a fallen
world, and not long for the blessed day when Satan shall be
bound, and the Messiah reign on earth ?
6. But let me conclude the whole with an address to the
spiritual seed of Jacob.
As Jacob was in great distress, when his son's coat, all be-
smeared with blood, was brought into his presence, and said,
" Surely he is rent in pieces, and I shall see him no more ; "
and afterwards, when Simeon was left in Egypt, things looked
darker still, " Joseph is not, and Simeon is not, and ye will
take away Benjamin also. All these things are against me ! "
and yet, in the end, he saw the Avisdom, beauty, and glory of
the whole plan which God had laid ; so shall it be here. How
IN THE PERMISSION OF SIN. 93
dark soever the present state of the world is, and how dark soever
it has been for long ages past, that it has hardly looked like
God's v/orld, but rather like a world where Satan reigns; and
how impossible soever it may seem that all should issue well ;
yet we have the greatest reason to believe it will, and to rejoice
in the prospect of that blessed day. For this is the very plan
which infinite wisdom chose before all other possible plans;
the very plan which God himself laid out ; all the parts laid
out upon design ; every thing adjusted by infinite wisdom. The
whole, therefore, must be perfect in wisdom, glory, and beauty ;
and will appear so, when once it is finished.
Look through the lesser parts of God's great and universal
plan ; his dispensations to Jacob and Joseph, to Moses and the
Israelites of old ; these, although once very dark, are now full
of light, and easy to be understood. And if God's works are
wise and beautiful, so far as we can understand them, this
argues the whole are so ; for doubtless all are of a piece, the
Author being the same, and always acting like himself
Besides, notwithstanding the dreadful state of the world in
our day, and in all ages past, there may be time enough yet,
before the day of judgment, for such great events as may put
quite a new face upon the whole. Nor need we doubt the ac-
complishment of these great events, because they have been so
long delayed. It is God's way to promise, and make his people
wait ; but he was never known to disappoint their expectations.
To Adam he said, " The seed of the woman shall bruise the
serpent's head." Adam lived above nine hundred years, and
looked, and waited, and died ; but it was above eleven hundred
years after his death before God even so much as mentioned
his ancient promise ; all his posterity on earth, eight only
excepted, destroyed, meanwhile, in the general deluge : that
some, perhaps, were ready to think God had quite forgot his
promise ; till, in the days of Abraham, it was renewed. Again
they look ; but still it does not come ; but long, dark ages in-
tervene, and his people are put to wait about two thousand
years more. And then, behold, it is come, the joyful day is
come. " I bring you tidings of great joy," said the angel, " for
this day the Savior is born."
I see not why the predictions of the glorious days are not as
full and as plain as were the predictions of the Messiah ; nor why
we may not as firmly believe the setting up of his kingdom, as
of old they believed his coming in the flesh. It is certain this
is a great objection of the Jews against our Jesus being the true
Messiah, that the things prophesied of the Messiah have never
been fulfilled in him ; that " the nations should beat their
94
THE WISDOM OF GOD
swords into j)loiiglisliares, and tli(.'ir sj)ears into pruning-hooks,
and learn war no more ; " and that there shonld he " nothing to
hurt or ollend ; " — the knowledge of the Lord filling the earth,
as the waters do the seas, etc. Nor do I see any possihle way
to answer their objection, but to say, these things are still to be
accomplished.
And if they should be accomplished in all that glory in
which they are painted in the prophetic descriptions, nothing
hinders but that this plan, of all possible plans, may at last
actually prove to be the best ; in all respects the best ; most for
God's glory, and most for the good of the system too ; yea, so
far as we are able to see, it seems as if this must be the case.
It is matter of the greatest joy, that all the affairs of the
universe are conducted by infinite wisdom. It is an honor that
belongs to God, to govern the world which he has made ; to
govern his own world ; to lay out and order the affairs of his
own family. We think we have a right to lay out schemes for
our own families, and should take it ill if our children or
servants should dispute our right. Sovereign monarchs, in
time of war, think they have a right to lay out a plan of oper-
ation for an ensuing campaign, and would take it ill if their
right should be disputed by a private soldier. Much more has
God a right to lay out a universal plan, for the conduct of all
things, in a world to which he has an original, underived, abso-
lute right ; nor can he look upon the worm that dares dispute
his right, but with infinite contempt and detestation. And, O,
what matter of infinite joy it is, that he has taken this work
upon himself; not left things to the devil's control; nor to be
decided by the lusts of an apostate world ; nor left all things to
mere chance ; but himself, in infinite wisdom, has laid out a
universal plan ; a plan perfect in glory and beauty ! No mortal,
that loves his plan, will think of disputing his right to lay it.
And no mortal, that loves God himself, that loves his law, and
loves his gospel, can be an enemy to his universal plan ; for
they all partake of the same nature, and shine forth in the same
kind of beauty — holy, just, and good.
O ye seed of Jacob ! Joseph is safe, and Benjamm is safe :
the honor of God is safe, and the good of the system is safe ;
all is in good hands, and under the conduct of infinite wisdom.
" For the counsel of the Lord shall stand, and he will do all
his pleasure." Wherefore set your hearts at rest. For, let the
state of the world and of the church look ever so dark, you
may safely trust in the Lord, and stay yourselves upon your
GodjWho is engaged in honor to conduct all well ; and, for his
great name's sake, he will not fail to do it. (See Ezek. xx.)
IN THE PERMISSION OF SIN. 95
You therefore may, with the utmost serenity, leave the govern-
ment of the world with him, and put an implicit faith in his
wisdom and fidelity, and have nothing to do but ^rour duty;
nothing, but to attend upon tlie business he has marked out for
you ; like a faithful soldier in an army, who trusts his general
to conduct affairs, while he devotes himself to the business he
is set about : and the more he rejoices in the wisdom of his
general, the more alert will he be in discharging the duties of
a soldier. Wherefore, " rejoice in the Lord always, and again,
I say, rejoice." Let this be your first maxim — The Lord
reigneth ; and this your practice — Let the earth rejoi«e.
But it must be with a holy joy ; with such a joy as results
from a supreme love to God, and hatred of sin as an infinite
evil; with such a joy as St. Paul describes — " Charity rejoi-
ceth not in iniquity, but in the truth ; " for no other joy will
answer to the nature of God's universal plan, which is alto-
gether suited to exalt the Deity, and set sin in an infinitely
odious point of light, and to cause truth and right univ^ersally
to take place.
There are some who say they are Jews, and are not, but are
of the synagogue of Satan ; who say they trust in the Lord,
while, at the same time, the name of God is blasphemed
through their unrighteous and ungodly lives. So once there
was a mixed multitude came out of Egypt, and joined in the
general joy at the side of the Red Sea, merely from selfish
views ; but the Lord knew how to try them, and their joy, ere
long, was turned to murmuring. For their hearts were not yet
right, and their carcasses fell in the wilderness.
O ye seed of Jacob, trials, many trials, are yet to be expect-
ed ; dark and gloomy days, while the dawning light of the glo-
rious morning comes gradually on. Get ready, therefore, for
trials. Be willing that "all flesh should be brought low, and
that the Lord alone should be exalted." (Isa. ii. 17.) " Seek
meekness, ye meek of the earth, for it may be, ye may be hid
in the day of the Lord's anger." (Zeph. ii. 3.) For "behold,
the day cometh that shall burn as an oven, and all the proud,
yea, all that do wickedly, shall be stubble ; and the day that
cometh shall burn them up, saith the Lord of hosts, that it shall
leave neither root nor branch. But unto you that fear my
name shall the Sun of Righteousness arise with healing in his
wings." " Many shall run to and fro, and knowledge shall be
increased." « Many shall be purified, and made white, and
tried; but the wicked shall do wickedly, and none of the
wicked shall understand ; but the wise shall understand."
Blessed is that man who shall overcome all trials, and be true
96 THE WISDOM OF GOD IN THE PERMISSION OF SIN.
to the Mossialfs interest llirnngli all changes ; for " he shall
stand in Jiis lot at the end ol' the days," in the general assembly
of the jnst in heaven. " Watch, therefore, and pray always,
that ye may be acconntcd worthy to escape all these things tliat
shall come to pass, and to stand before the Son of man."
Humility, self-diffidence, entire dependence on God, the
inward source of constant watchfulness and prayer, perfectly
become us, and are exactly suited to the state of things in the
intellectual system. Satan, a glorious archangel, fell ; Adam,
the father of the human race, fell ; all mankind are now in a
fallen state ; the powers of darkness determined on our ruin.
No room, therefore, is left for pride, self-confidence, self-
dependence. Hell is our proper due ; and free grace, through
Jesus Christ, our only hope. Snares and dangers are all around
us. " Watch and pray, therefore, that ye enter not into
temptation."
God is the only being by nature immutably good. Were we
innocent, we might possibly fall ; and God would be unobliged
to hold us up. Now we are sinners ; now we are already fallen
creatures ; there is no hope in our case, but we shall totally and
finally fall if left to ourselves, and as certainly perish as we now
exist. And whither shall we look for help, but to the only im-
mutable being ? and how but through the means and mediation
of Christ? — being infinitely unworthy that God should hold
us up ; and yet our eternal interest lies all at stake !
O thou Father of our spirits, amidst ten thousand dangers,
apostate, self-ruined, self-destroyed, helpless, hell our due, we
look to thee ! O, help us ! O, hold us up ! O, keep us, by thy
power, through faith, unto salvation ; to the glory of thy free
grace through Jesus Christ ! Amen.
Now to him who loved us and gave himself for us, to him
be glory, honor, and praise, forever and ever. Amen.
THE
WISDOM OF GOD
IN
THE PEEMISSION OP SIN,
YINDICATED;
IN ANSWER TO A PAMPHLET, ENTITLED
'AN ATTEMPT," &c.
He is the eock ; his work is perfect : for all his ways are judgment : a
god of truth, and without iniquity, just and eight is he.
DetU. xzxii. 4.
VOL. n.
PREFACE.
If the divine conduct towards the intellectual system can be
vindicated, there will be no room for any dispute about his
decrees. If God always does what is best for him to do, his
decreeing from eternity to do so, cannot be objected against ;
unless we can suppose it to be wrong for God to determine
upon a conduct in all respects right. All God's decrees prima-
rily respect his own conduct. First, what a world to create.
Secondly, how to behave towards his creatures, in every par-
ticular circumstance. For " God executeth his decrees in the
works of creation and providence." The whole of the divine
conduct towards intelligent beings, after they are brought into
existence, may be arranged under these two general heads.
1. What he does. 2. What he forbears to do. For instance :
He placed our first parents in the garden ; he forbid them to eat
of the fruit of the tree of knowledge on pain of death. These
things he did. He did not hinder the serpent from tempting,
nor our first parents from eating. These things he forbore to
do. If he always has a good reason for doing what he does,
and for forbearing what he forbears, then his whole conduct,
as comprehending both, is justifiable.
To vindicate the conduct of the Holy One of Israel, was the
design of my sermons on "the Wisdom of God in the Permission
of Sin." But the author of the '^ Attempt,^^ not believing that
God has done so well in this affair as he might have done, has
undertaken to write against — against whom ? against me ? No :
rather, to write against his Maker. For he does not deny the
100 PREFACE.
fact, namely, that God permits sin ; but endeavors to prove, that
God in this, as well as in some other things, has not done
"what was most for his own glory." So that the design of
the following pages is not to vindicate myself, but to vindicate
the God that made us all. I have certainly the best side of
the question ; and could I do justice to the subject, I might
expect the approbation of all the friends of God. For, as a
dutiful child loves to hear the righteous cause of his injured
father pleaded, so does every true Christian, every real child
of God, love to hear the works and ways of the Holy One of
Israel justified. And even when they cannot fully see the
reasons of the divine conduct, they are disposed to believe that
he has done well ; because he is an absolutely perfect being,
who cannot err. Nor do I know how to be so uncharitable to
the author of the ^^ Attempt,''^ as to suppose that he will, on
second thoughts, in good earnest abide by what he has pub-
lished. Rather, I hope, his belief that "supreme wisdom can-
not err," will finally prevail over his doubts, that " God does
in fact what is not most for his own glory."
A VINDICATION
OP THE WISDOM OF GOD IN THE
PERMISSION OF SIN.
INTRODUCTION.
That God permits sin, is plain fact, cannot admit of dispute,
and needs no proof. Or if any should be so weak as to deny
the fact, it may be easily proved. For all acknowledge that
sin is in the world ; but if God had interposed, and effectually
hindered its ever coming into the world, it never would have
been. That he did not interpose and effectually hinder it, is
therefore as certain, as that sin is now in the world. And
God's not hindering sin, is what I call his permitting it. And
this fact, that God permits sin, gives rise to this question,
namely, — Is it wisest and best that God should conduct as
he does in this affair?
Had we a comprehensive view of God's universal plan, and
a perfectly holy taste, the whole of the divine conduct towards
the intellectual system, of course, must appear to us now in this
world, perfect in wisdom, glory, and beauty ; as, it is acknowl-
edged, it will to all holy beings at the day of judgment. But
as the evil and dreadful consequences of sin to us at present
engross our attention, and the good to be brought out of evil,
how great soever it may be, is almost entirely out of sight, to
be sure, to the generality of men ; and not at all suited to please
a vicious taste, were it in ever so clear a view ; it is no wonder
if it be very difficult to bring a guilty, apostate world to think
well of the divine conduct in this affair. And yet if we once
conclude, that the Holy One of Israel has not done what is most
for his own glory, nor what was wisest and best to do, we
must inevitably give up the absolute perfection of the divine
nature, which will overturn all religion by the roots.
9*
102 A VINDICATION OF
To say, that '-'secret tilings belong to God, and we ought
not to think of this part of the divine conduct ; nor is it our
duty to believe it to be wise, or to acquiesce in it, as such ; "
will not satisfy a pious, judicious mind. Indeed, were it a
secret thing, and had we no evidence of the fact, it might justly
put an end to all our inquiries. But God's permitting sin is in
truth no secret thing ; it is revealed, it is as open and manifest
as that God made and governs the world. It is often, very
often, held up to our view in the Holy Scriptures, by God him-
self, on purpose that we might think of it. And it is acknowl-
edged on all hands, that it is our duty to search the Scriptures,
and take special notice of what we find written there, and
meditate on every part of divine conduct therein held forth to
our view ; since the whole is calculated and designed for our
instruction. (2 Tim. iii. 16.) And as it is an acknowledged
fact, that God has permitted sin in millions of instances, from
the beginning of the world to this day, and will continue to do
so through eternal ages, so there is no avoiding a view of his
conduct, but by the greatest stupidity, or shutting our eyes in
the most obstinate manner. Nay, this will not do it ; we can-
not but think of it sometimes in this world, and shall forever
think of it in the world to come. And we must approve or
disapprove ; for it is so interesting an affair, that we cannot
stand neuter. If we disapprove now, and forever, we cannot
acquiesce in God's ways in this world, nor join the heavenly
hosts at the day of judgment, in saying, Amen, Hallelujah.
And God, of necessity, must look upon us as enemies to him,
and malecontents in his kingdom, and treat us accordingly. It
is therefore of the last importance that we approve. But if
God's conduct is not wise, it is not our duty to approve of it ;
rather we ought to be sorry, and lament that God has done as
he has ; which would suppose him to be to blame, and which
would imply that he is not an absolutely perfect being ; and if
so, he is not God ; and if there is no God, all religion is over-
thrown ; therefore we must believe the divine conduct to be
wise. But how shall this belief be obtained? Firstly and
chiefly, by an implicit faith in the absolute perfection of the
divine nature, which, secondly, may be strengthened by a
view of the wisdom of such parts of the divine conduct as we
can more fully comprehend ; which, thirdly, may be still more
confirmed by right views of the true nature of God's universal
plan. All these I have endeavored to lead my readers to attend
to, in my sermons on the wisdom of God in the permission
of sin.
And had the author of the " Attempt " carefully attended to
god's wisdom in permitting sin. 103
the subject, as I had stated it, and entered thoroughly into my
reasonings, I should naturally have been led to review the
whole, and to retract or confirm, as light and truth appeared.
But this he has not done ; but rather, to use his own words,
according to his professed design, he has exerted himself to the
utmost to set out the doctrine, " if possible, in all its horror and
deformity." So that what I have to do, is to take off this ill
dress, and array it in its native beauty ; that the divine conduct
in the permission of sin may not be blasphemed, by ignorant
and wicked men, through his means ; and the moral rectitude
of the divine nature given up, to the subversion of all religion.
Nor shall any thing in his piece, that needs an answer, pass
unconsidered.
SECTION I.
SEVERAL PARTICULARS, WHEREIN THE AUTHOR OF THE SERMONS
ON THE WISDOM OF GOD IN THE PERMISSION OF SIN, AND THE
AUTHOR OF THE ATTEMPT, ARE AGREED.
We should always exactly state the point in controversy
before we begin to dispute. Wherefore let us see how far this
author agrees with us ; that the point of difference may be
made to stand out in clear view.
1. We agree, that sin is in the world, and that dreadful have
been the consequences for above iive thousand years. And it
is likely to issue in the eternal ruin of great multitudes of
God's creatures.
2. We agree, that sin is the very worst of evils in its own
nature, and it naturally tends to evil, and only to evil ; to dis-
honor God and ruin the system.
3. We agree, that the eternal ruin of such great multitudes
of God's creatures, considered in itself, is an infinitely dreadful
thing.
4. We agree, that all the sin and misery that has or ever will
take place in the system, through eternal ages, — how infinitely
dreadful soever the whole must appear to one who has a perfect,
comprehensive view of it all at once, — even the whole lay
open, full and plain, to the divine view, before God created
the world ; and that he had as full, perfect, and lively an
apprehension of it, before he began to create, as he ever will
have to eternal ages.
5. We agree, that, if God had pleased, he could have hin-
dered the existence of sin, and caused misery to have been
forever unknown in his dominions, with as much ease as
to have suffered things to take their present course.
104 A VINDICATION OF
6. We agree, that God knew, with infallible certainty, that
things would take their present course, and issue, as they will
issue, in the eternal ruin of millions, unless he himself should
interpose, and eli'ectually hinder it.
7. We agree, that God did, as it were, stand by, and take a
perfect view of the whole chain of events, in which his honor
and the good of his creation was infinitely interested ; and, in
a full view, and under a most lively sense of the whole, did
deliberately forbear to interpose eflcctually to hinder the intro-
duction of sin into his world, when he could have hindered it
as easily as not.
8. We agree, that angels and men were under the greatest
obligations to love and obey God, and were left to their own
free choice ; and that God was not obliged, m point of justice,
to do any more for them than he did ; and that the whole
blame lies at the creature's door ; and that God is righteous in
punishing his sinning creatures according to the declarations of
his word. 2VII these particulars I had asserted ; none of them
has he denied ; nor does it appear that we differ in any of these
things.
SECTION II.
THE GRAND POINT IN CONTROVERSY EXACTLY STATED.
The grand point of difference is precisely this : " I believe,
that the infinitely holy and wise God, in every part of his con-
duct relative to the intellectual system, does that which is really
wisest and best for him to do ; most for his glory, and the good
of the system, in the whole ; and, therefore, that God's present
plan is, of all possible plans, the best ; most for his glory and
the good of the system." On the contrary, the author of the
" Attempt " believes, that " God is not obliged to do, and that
in fact he does not do, that which is most for his own glory, or
most for the good of the system ; and is fully persuaded that
the present plan is so far from being the best, that it had been
infinitely more for the glory of God, and the good of the sys-
tem, if sin had never happened."
In the sermons he objects against, it had been said, that
"from the perfections of the divine nature alone we have such
full evidence, that he must always act in the wisest and best
manner, as that we ought not in the least to doubt it. Before
the foundation of the world, this system now in existence, and
all other possible systems, equally lay open to the divine view,
and one as easy to the Almighty as another. He had his
choice J- he had none to please but himself. Besides him there
god's wisdom in permitting sin. 105
was no being : he had a perfectly good taste, and nothing to
bias his judgment, and was infinite in wisdom. This he chose :
and this, of all possible systems, therefore was the best, infinite
wisdom and perfect rectitude being judges."
But the author of the " Attempt " esteems this reasoning quite
inconclusive, as it proceeds on a false hypothesis. " A fallacy,"
he says, " to suppose that God must necessarily always will and
do that which is most for his own glory." A point he does
not believe, " that in fact he always does," or that " he is
obliged to do it." He thinks it plain in the works of creation,
that God has not done what would have been most for his owti
glory, and that he might have done much better ; which em-
boldens him to argue, that in the works of providence, he did
not mean to do his best. And he attempts to prove at large by
nine arguments, that it had been much better, in the whole,
more for God's glory, and the general good of the system, if sin
and misery had been forever unknown. And if it had been
better for God to have hindered sin, it was not wise in God to
permit it.
So that this is the fundamental and most essential point of
difference, and that on which the whole controversy between
him and me turns, namely. Whether the whole, and every part,
of the divine conduct, be agreeable to infinite wisdom ; or, in
other words, whether God means, in the whole and every part
of his conduct, to do that which he knows to be for the best,
most for his glory and the good of the system, on the whole.
For we both agree, that God always knows what is for the
best, and never acts under mistake. So that the only question
really is, whether God always means to do what he knows to
be for the best on the whole ; for if he does, the grand point
is proved. The wisdom of God in the permission of sin is
demonstrated ; and it is in vain to raise objections against that
which infinite wisdom knows to be best. It is proud and
arrogant, it is impious and blasphemous, for a worm of the dust
to dispute against his Maker. (Isa. xlv. 9. Rom. ix. 20.)
SECTION III.
GOD, WHO IS A BEING OF INFINITE WISDOM AND PERFECT RECTI-
TUDE, ALWAYS CONDUCTS AGREEABLY TO HIS OWN MOST GLORIOUS
PERFECTIONS ; THAT IS, IN THE MOST WISE, HOLY, AND PERFECT
manner; PARTICULARLY IN THIS CASE.
We are agreed, that this affair of the permission of sin was
an infinitely important affair ; and, indeed, considering it in all
106 A VINDICATION OF
its consequences, there perhaps never was a more important
aflair that God ever had to decide. It involved in it the wel-
fare of the angelic world, and the welfare of the whole human
race. The honor of God was infinitely concerned in the affair ;
yea, the very life of God's own Son did, as it were, lie at stake ;
for if sin was permitted, the Son of God was to die. If God
ever thoroughly considered and weighed any affair whatever,
no doubt he did this ; and, if ever he was concerned to act
according to his best judgment, if I may be allowed to use such
a phrase, in any one case, no doubt he was in this. And if
God is an absolutely perfect being, it was simply impossible
that he should conduct, in this infinitely important affair, con-
trary to the light of his own mind and the joint declaration of
all his perfections, infinitely to his own dishonor, and infinitely
to the damage of the system, absolutely without any motive
so to do ; yea, against infinite motives to the contrary. Nay,
to suppose that God would deliberately and voluntarily, abso-
lutely without any motive, suffer his own creatures to sin,
when he knew it would be, on the whole, infinitely better for
him to hinder it, is, in the most barefaced manner, to give up
the moral rectitude of the divine nature.
Did the inhabitants of heaven view the divine conduct in
the permission of sin in this blasphemous light, and firmly
believe God to be such a being, instead of crying, " Holy, holy,
holy, is the Lord of hosts, the whole earth is full of his glory,"
as they did when God gave up Israel of old to blindness of
mind and hardness of heart, they would rather sink down
into amazing grief, and fill all heaven with loud lamentations.
And saints on earth, instead of singing their ancient melodious
song, " the Lord reigneth, let the earth rejoice ; let the multi-
tude of isles be glad thereof;'' might rather, if these things
were so, with the captive Jews, hang their harps on the willows,
put on sackcloth, sit down in sorrow, and refuse to be com-
forted.
A firm belief of the infinite wisdom and perfect rectitude of
the divine nature and government, is essential to the very
foundation of all true religion. For it is the very reason of
our love to God, of our joy in him, rejoicing in his universal
government, acquiescing in all his dispensations, even those
which we cannot understand, and of our cheerful obedience to
all his commands. If, therefore, we give up this belief, we
must give up all religion ; and shall be in as bad or worse con-
dition, than if we believed there were really no God.
And this doctrine of the wisdom and rectitude of the divine
government is also the very foundation of that doctrine plainly
GOD S WISDOM IN PERMITTING SIN. 107
taught in Scripture, and universally believed by all Christians,
namely : that at the day of judgment, the righteousness of all
God's ways will be made manifest to all the world, and the wis-
dom of all his conduct cleared up before the intellectual system,
to God's everlasting honor, to the joy of all holy beings, and to
the eternal confusion of all God's enemies. For then will the
Lord come " with ten thousands of his saints, to execute judg-
ment upon all, and to convince all that are ungodly among
them, of all their hard speeches, which ungodly sinners have
spoken against him." But if God's ways have not in fact been
wise and good, they cannot, at the day of judgment, when all
thmgs will be brought to light, appear to be so. If God has
done wrong, — heaven forbid the blasphemy ! — all the world
will know it then. And if God had deliberately and voluntarily
acted contrary to his better judgment, in this infinitely impor-
tant affair of the permission of sin, absolutely for no good end
at all, and absolutely without any motive, it will then appear
before the eyes of angels, men, and devils, to God's eternal
reproach, to the eternal grief of all his friends, and to the eternal
triumph of all his enemies, who will be glad to see the being
they most of all hate fall under blame, as well as themselves.
If this were the case, it would be, for aught I can see, more
for God's honor that there never should be a day of judgment,
and that the truth of things never should come to light ; yea,
it had been better if God had never made the world.
And now does the author of the "Attempt," in very deed, be-
lieve all this horrid blasphemy ; that he should blame me so much,
for being so confident that all God's conduct is wise and good ;
and his present plan, of all possible plans, the best ? For why
should he blame me so much for my belief, unless he is strong
m the belief of his own scheme ?
A DIALOGUE
BETWEEN A., THE AUTHOR OF THE "ATTEMPT," AND B., THE
AUTHOR OF THE " SERMONS ON THE WISDOM OF GOD IN THE
PERMISSION OF SIN."
A. No. I abhor this blasphemy with all my heart. I firmly
believe that all the divine conduct is " good, right, best."
" Right in matter, manner, and aim ; " the result of "supreme
wisdom, which cannot err." But I affirm that sin is " no part
of God's scheme ; but a device of the devil." " God's original
scheme was to have all holy and happy." The devil has dis-
108 A VINDICATION OF
concerted it by his rebellion, and God is heartily grieved. Did
I believe " the jnesent scheme to be God's, I should think it
extremely dangerous opposing it ; and tliat it would argue the
highest vanity, arrogance, and impiety." *
B. If by " sin not being God's scheme, but the device of
the devil," you mean, that God did not voluntarily permit sin ;
but that the devil brought it in, in spite of all that God could
do to hinder him ; why do you maintain, that God did not
mean to do, in this affair, what he knew was most for his own
glory? For, according to this, God exerted himself to the
utmost, to secure his own glory, and the good of the system
too ; and would have obtained his end, had not his Almighty
power been overmatched by the devil. This, therefore, cannot
be your meaning, unless you would be inconsistent with your-
self.
If you only mean that the devil sinned, and not God, I grant
it. But the question still remains unanswered. Pray, there-
fore, tell me, why did the infinitely wise and almighty God
permit such a glorious angel as Satan once was, ever to devise
such mischief; ever to perpetrate so shocking a deed, a deed
pregnant with infinite and eternal woes — pray tell me plainly,
did God act wisely in this affair, or did he not ? He had some
end in view, or no end. Not no end; for that would reflect
upon his wisdom. If some end, it was a good end or a bad
one. Not a bad one ; for he is a most perfect being ; there-
fore it must be a good one. When God determined to permit
sin, upon a full view of the whole affair, he knew it wisest and
best to permit it ; that is, he knew that plan in which so much
sin and misery should take place would be better, on the whole,
than a plan in which sin and misery should forever be eff"ect-
ually prevented by his constant interposition. And if he knew
this to be the best plan, it Avas doubtless his original plan ; for
an infinitely wise and perfect being, who cannot err, would
originally choose what, upon the whole, he knew to be the
best.f
* The quotations in this part of the Dialogue are chiefly, if not altogether,
from the pamplilet entitled " An Attempt," etc. In the first edition, references
arc made to the pages on which they may be found, and are verj' numerous.
As the pamphlet cannot now be obtained, and as it would not probably be
thought important to verify the quotations, if it could, they have in this edition
been omitted.
t This is not a point peculiar to Calvinistic divines, but as strongly asserted
by men of learning in general. " If the Author and Governor of the world be
infinitely perfect, then, of all possible systems, he hath chosen the best ; " " that
is, the system in which the greatest quantity of happiness and perfection obtains,
that can in the nature of things talie place." " This is the joint doctrine of
reason and revelation." — Dr. Tunibull, Chris. Phil., p. 35, 47.
god's wisdom in permitting sin, 109
A. '■'■ This is what I conceive, I have a right, as a man and
a Christian, to oppose." It is a mere "fallacy" to pretend
" that the present scheme is most for the glory of God ; because
he must necessarily always will and do that which is most for
his own glory." I think you much to blame for being so
"positive." For my part, I do not believe "that God does in
fact, or that he is obliged to do, what is most for his declarative
glory." And I can prove by a variety of arguments, that it had
been better, infinitely better, infinitely more for the honor of
God, and the good of the system, if sin had never been.
B. What ! plainly contradict yourself so soon, my friend !
However, pray do give me an instance wherein infinite wisdom
ever erred ; and wherein God did not do what was on the whole
most for his own glory.
A. It is plain God might have made the world much better
than he did. And if, after he had made the world, he had
hindered the existence of sin, it had been infinitely more to his
honor, and to the good of the system.
B. Pray how, then, do you think the whole of the divine
conduct will appear at the day of judgment, if not only his
works of creation are defective, but if, in this infinitely im-
portant affair of the permission of sin, God has done what he
knew was not for the best ; permitted sin, when it had been
infinitely better if he had hindered it.
A. I am of the opinion, that, at the day of judgment, all
God's works and ways will appear to be good. " Full day will
be then poured on all the ways and works of God ; to the un-
speakable joy of those who now heartily acquiesce in the dis-
pensations of supreme wisdom ; and humbly admire and adore,
where they cannot fully comprehend." For I firmly believe,
that all the divine conduct is the result of "supreme wisdom,
which cannot err."
B. Dear sir, what do you mean ? All the divine conduct
the result of "supreme wisdom which cannot err?" so that
" all his works and ways will bear the light of full day ? " And
when brought into the clearest view, will appear to be " the
dispensations of supreme wisdom," worthy to be " heartily ,
acquiesced in " by all wise and holy intelligences, with " un-
speakable joy." Although they will see in the clearest light,
that God has made and governed the world in such a manner
as he hnnself knew was not for the best, not most for his
glory, nor most for the good of the system ! What ! will all
holy beings, at the day of judgment, think it best that God has
not done best and wisest, that he has counteracted his wis-
dom ! and most glorious, that he should do what he knew was
VOL. n. , 10
110 A VINDICATION OF
not most for his glory, and for the good of the system ! and
humbly admire and adore his acting contrary to his own in-
finite wisdom, holiness, and goodness, as firmly believing this
was the result of " supreme wisdom which cannot err " ? Pray
explain yourself on this point.
A. What I say is really true. " Supreme wisdom cannot
err." " So far as God has been concerned in the transactions
of the system, they must be good, right, best." But "sin is
no part of God's scheme, but a device of the devil."
B. Very well, sir. And do I understand you now ? Do
you really mean, that God, in permitting the devil and other
wicked beings to do as they do, that God in this has done
Avhat was indeed " good, right, best ? " For if God's conduct
is but approved of, you may condemn tlie devil as much as you
please ; my point is gained ; the wisdom of God in the permis-
sion of sin is acknowledged. Pray speak plainly.
A. Indeed, sir, '■ I do doubt, whether God does in fact, and
therefore whether he is obliged to do, what is most for his
declai'ative glory." And I do believe, it had been infinitely
better if sin had never been,
B. Why, then, do you profess firmly to believe, that the
whole of the divine conduct " is good, right, best ; " and that
"supreme wisdom cannot err?" And that "all the divine
dispensations are to be heartily acquiesced in, as being su-
premely wise ? " How can these things be consistent ?
Had you, sir, justified your Maker, fully acknowledged the
wisdom of God in the permission of sin ; and Avherein my
solutions of difficulties appeared to you not sufficient, had you
given better ; still endeavoring to justify the ways of God to
men, and to assist the people of God in their belief of the wis-
dom of all the divine conduct ; and so to animate their love,
and quicken their obedience ; you had merited the thanks of
the public, and the love of all pious people, and might have
been approved of, even in heaven. But do you think Al-
mighty God will be pleased to have his conduct in the per-
mission of sin disputed against, and set in the " most hoirible,
deformed light possible," by one of his own subjects, who
ought to love him, approve of all his ways, and plead his
cause in this revolted world ? Or do you expect, that the
friends of God in heaven or earth will be suited with your
"Attempt," who are all united in believing concerning God, as
it is written in Deut. xxxii. 4, " He is the rock, his work is per-
fect. For all his ways are judgment : a God of truth, and
without iniquity, just and right is he"?
A. Whether what I have published is consistent or no, I
should be extremely glad of a reply to my objections.
god's wisdom in permitting sin. Ill
B. A full reply to almost all your objections has been already
given : partly in Mr. Edwards on Liberty, partly in my Sermons
on the Wisdom of God in the permission of Sin, and still more
fully in Mr. Hopkins's Sermons on Rom. iii, 5, S, to which you
may be referred.
A. But there is one argument on which I lay great weight ;
yea, on which I build my whole scheme : namely, that as '• God
does not in fact, so he is not obliged to do, what is most for
his declarative glory ; " an argument you have none of you
answered. I have expressed it in these words, namely : —
" It is allowed by all, that God is infinite in power, and that
space is infinite. Now here is evidently room for endless dis-
plays of divine glories. In no definite period of time, in no
given quantity of space, can there be a full discovery of God's
glories ; because they are absolutely infinite ; and therefore may
we not, with the utmost safety, affirm there is not now such a
display ? , We know there is now a greater display of God's
various natural and moral perfections, than seven thousand
years ago; for there are now multitudes of rational beings,
which then were not ; and an infinity of other objects, in which
are surprising manifestations of wisdom, power, and goodness,
etc. Had God been obliged to make as great displays as he
could of his perfections, he must from eternity have produced
into existence all possible beings — the contrary of which is
evident. And may we not be naturally led from this to doubt,
whether God has so much glory from the things which now
exist, as he might have had ; especially when we consider the
obvious defects and blemishes there are, and can easily imagine
how these might be corrected by infinite wisdom? "
B. True, sir, we have none of us answered this argument.
Nor did we expect it would be nsed by any in this country, as
I believe it never was before. It has often been used by pro-
fessed atheists, in other countries ; who, from the pretended
defects of the natural world, have argued that it could not be
the work of an absolutely perfect being ; and so that we have
no evidence that there is such a being. And it has been
abundantly answered by some of the most learned writers in
our nation, in their attempts to establish the belief of a God,
that is, of an absolutely perfect being.
Sufier me, sir, to give you two or three short extracts out of
Dr. Cudworth's Intellectual System, where, writing in confu-
tation of atheism, he says, '• Their first objection is against
providence, as to the fabric of the world, from the faultiness of
the mundane system, intellectually considered, and in order to
ends; quia tanta stat prmdita culpa; that, because it is so ill
112 A VINDICATION OF
made, tlicrcfiuc it could not Ijc ])y a God ; where tnc atheist
takes it for granted, that wliosocvcr asserts a fJod, or a jierfect
mind, to he tlie original of all things, does, therefore, ipso furto,
suppose all things to he well njade, and as they should he.
And this donhtless was the sense of all the ancient theologcrs."
(p. 875.) As in some modern theists, who pretend to solve
the didiculty by saying, (^nia Dcus iioti ttnctur ad opthmnn,
"because Cod is nowhere hound or obliged to the best," he
shows the absurdity of their scheme, (p. 873, etc.) In p. 874,
he says, " God is an impartial balance, weighing out heaven
and earth, and all the things therein, in the most just and exact
proportion, and not a grain too much or too little of any thing.
Nor is the Deity therefore bound or obliged to do the best, in
any way of servility, much less by the law and command of
any superior, but only by the perfection of its own nature,
which it cannot possibly deviate from, no more than ungod
itself. In conclusion, therefore, we acknowledge the atheist's
argument to be tlnis far good; that if there be a God, then of
necessity must all things be well made, and as they shoidd be ;
and vice versa. But no atheist will ever be able to prove, that
either the whole system of the world could have been better
made, or that so much as one thing therein is made ineptly."
And liaving spent several pages in answering various objec-
tions of atheistical writers against the works of creation and
providence, he concludes the whole in these words: "And
now, having fully confuted all the atheistical grounds, we con-
fidently conclude, that there is one only necessary Existent,
the cause of all other things ; and this an absolutely perfect
being, infinitely good, wise, and powerful ; who hath made all
things that were fit to be made, and according to the best wis-
dom, and exerciseth an exact providence over all." Thus far
Dr. Cudworth.
And this, doubtless, is the belief of Christian divines in gen-
eral, of whatever denomination. To be sure, Dr. Whitby is
full in it. These are his words : " As it would be in ns an
intolerable piece of insolence to say, against the plainest declara-
tions of the Scripture, that God did not in wisdom make the
world, because we are not able to discern the wisdom of all
things framed in it ; so must it be an equal insolence in us to
say, God doth not act, in the preserving it, and in the ordering
of affairs in it, according to the measures of true goodness,
because we cannot dive into the reasons of his dispensations."
To which let me add a short extract out of Dr. TurnbuU's
Christian Philosophy : " The creation of an all-perfect mind
must be the image of its Creator ; and therefore it must be
GOD S WISDOM IN PERMITTING SIN. 113
perfect, it must be chosen by infinite wisdom and goodness as
the most perfect system, that is, the system in which the great-
est quantity of happiness and perfection obtains, that can, in
the nature of things, take place ; and this being the case, all
the seeming imperfections and evils in it, are such only in a
partial view; and with respect to the whole system, they are
goods."
Yea, Mr. Chubb himself, though justly numbered among
infidel writers, had juster notions of God's moral character, than
to think that God might do better than he does. These are
his words : "I shall take it for granted, that God is, and that
he is necessarily, an immense, eternal, all-knowing, all-powerful,
a self-sufficient, and an unchangeable being. This being allowed,
from hence it will follow, that as God is always capable of
doing what is most worthy and valuable in itself, and which, in
the natiu-e of things, is right, good, best, and fittest to be done,
seeing he knows wherein the goodness, fitness, and valuable-
ness of every action lies ; so he always will act thus, because
right, good, fit, etc., are so very beautiful, and excellent in them-
.seh^es ; and are so preferable, in the nature of things, to their
contraries, that they always will afford a proper and sufficient
motive," etc.
But to come to a more particular consideration of your argu-
ment, the grand argument on which your whole scheme is
built ; yea, the only argument you use, to prove that God might
permit sin, although he knew it was not for the best ; not most
for his glory, or the good of the system ; and that therefore we
can have no certainty that he would not, from the absolute
perfection of his nature. And this, in a few words, is the sum
of it. God, in the work of creation, has not done his best, but
might have done infinitely better. If this be so in one instance,
it may in another. Therefore we can have no assurance, from
the absolute perfection of the divine nature, that God means to
do what is best in his works of providence ; but have reason to
think he might have done infinitely better.
Well, if it be really so, that God does not mean to order the
affairs of the universe in the best manner, I have had too good
an opinion of God, and have put too much confidence in him ;
and I must learn, for the time to come, to have lower thoughts
of God, and higher thoughts of myself. I must begin to think
myself a suitable judge, to set up and censure God's works and
ways, and point out wherein he might have done better ; not
in the least suspecting that God is wiser and better than I am,
and more able and willing to order things for the best ; or that
it savors of arrogance and pride for a worm of the dust to say
10*
Ill A VINDICATION OF
to the iiifiiiitely wise GoJ, "In this, O Lord, and iti that, thou
iniiilitcst hav(! done l)etter; had I hecii at thy right hand, ehic^f
direetor. I eoidd have laid a })laii for a hettcr natural wctrld, and
for a better moral system ; " not once imagining, that God may
have wise reasons for all his works, and all his ways, which lie
beyond my reach ; bnt rather confident, that he had no good
reason ; because I see none. Wherefore I may venture safely
to censure, as unwise, any steps of divine providence, tlie wis-
dom of wiiich I do not see. And so, the more blind I am to
the wisdom of the divine ways, the more faults I may find, and
the more fully jx)int out the divine errors. And so, God must
no longer be esteemed as always acting agreeable to infinite
wisdom, because I cannot see it ; and, in the vanity of my
mind, I am entered into a way of thinking and reasoning, that
is the result of the greatest folly, and pregnant with the gross-
est blasphemy.
A more particular answer to your argument is, sir, I humbly
conceive, really needless. For, if I can imagine to my own
fancy a better natural world, and a better moral system, yet,
as I do not know that my own imaginations are right, I have
not the least reason to call in question the wisdom of the divine
conduct ; unless I put more confidence in my imaginations,
than in "supreme wisdom, which cannot err." But you
expressly own, that you " cannot pretend to prove to a demon-
stration, that the present scheme is not the best." And merely
because I cannot see the reason and wisdom of God's works
and ways at once, to doubt, whether God has acted so wisely
as he might have done, just as if he might not have good
reasons in view, which never entered into my mind, becomes
me neither " as a man or a Christian." We, who do not see
the whole of God's universal plan, nay, not the millionth part
of it, are not in a capacity to pronounce it a bad plan. It
becomes us rather to put an implicit faith in the divine wisdom ;
and to believe it to be good, because it is God's. I a little
wonder, sir, how you dare so freely censure the works and
ways of God, your Maker and final Judge !
A. " Could it be made to appear that the present scheme is
God's, I readily own it would be extremely dangerous opposing
it: and argue the highest vanity, arrogance, and impiety."
B. Very well, sir ; and do you not know that the natural
world is wholly the work of God? God, and God only, was
the Creator of the universe. The devil had no hand in the
work of creation ; and yet, here you oppose, " dangerous " as it
is ; yea, here you begin your opposition. Here you discover
such defects and blemishes, and can easily imagine how things
god's wisdom in permitting sin. 115
might have been better done ; the world might have been cre-
ated much sooner and larger; and, it seems, yon think, infinitely-
better on the whole ; infinitely more to the glory of God, and
containing infinitely more happiness. So that, for anght ap-
pears, you have nearly or quite as low an opinion of the natural
as of the moral Avorld ; and could mend the one as easily as
the other. Yea, from God's no more consulting his own glory
in the works of creation, you are led to doubt whether he has
consulted it, so much as he might have done, in the works of
providence.
But this arguing, you see, is directly and professedly against
God's works, and that considered as such. And yet you say,
"■ If it could be made to appear that the present scheme is God's,
it would be indeed extremely dangerous opposing it." But let
the danger be greater or less, you have ventured to oppose
and censure the works of creation, which you own to be God's
work ; yea, and finding the works of creation so little to the
glory of God, to what they might have been, you are induced
to doubt, whether God means always to do that Avhich he
knows would be most for his own glory. And from this grow
bold to think, that God might, consistent with his perfections,
permit sin, — a thing he has done, not merely once, but persisted
in every day, hour, and moment, near six thousand years, in
almost an infinite number of instances, — when he knew that,
on the whole, it would have been infinitely more to his honor
and the good of the. system if he had hindered it; and so, at
last, really give up the moral character of the Deity.^ For it is
capable of strict demonstration, that infinite wisdom cannot err.
Find one error, therefore, in all God's works, and it will prove
to a demonstration that he is not infinitely wise ; much more,
if you find an error infinitely great, and persisted in for almost
six thousand years.
A. Sir, I proposed this '' with the greatest humility."
B. Pray, but how does it look to make a proposal " with
the greatest humility," which is of such a nature, as that the
proposer himself, at the same time, is obliged to own must
argue " the greatest vanity, arrogance, and impiety ! " And
then, by the mere stre'ngth of such a proposal, to attempt to
overthrow the wisdom of God's universal plan, even to the ruin
of the moral character of the Holy One of Israel !
If to all this you should reply, " This way of reasoning does
not convince me ; I cannot believe a work is done in the wisest
and best manner, and most for God's glory, merely because
God has done it. If it is arrogant and impious to object, yet 1
feel inclined to object, and must do it. I do doubt, whether
IIG X VINniCATION OF
God always docs in fact, and tlicrcforo, wliotlicr he is obliged
to do, what is most lor his declarative glory: " — T say, if you
should make this rejily, pray sufTer nie, without oHence, to
desire you to read Isa. xlv. 9, " Woe unto him that striveth
with his Maker. Let the potsherd strive with the ])otsher(ls of
the eartli.'- It may do sometimes, my friend, for worms of the
dust to find fault with the works and ways of their fellow-
worms ; but it is " extremely dangerous " to find fault with the
works and ways of the great Jehovah.
Besides, you often insist " that we should acquiesce in tliat
account of things we have in Scripture." But the Scripture
nowhere leads us to think, that God, in the works of creation
or providence, ever does " what is not most for his own glory ; "
but every where to the contrary. Yea, we ourselves are
required, " whether we eat or drink, or whatever we do, to do all
to the glory of God." And can we at the same time imagine,
that God allows himself, in the most important affairs, to do
" what is not most for his own glory ? " Would God have us
aim at his glory more than he himself does? Besides, the
Scriptures inform us, that when God had finished the work of
creation, and surveyed the whole, he pronounced it all to be
" very good," notwithstanding all the objections you have to
make against it. And the pious psalmist cries out, " O Lord,
how manifold are thy works ! In wisdom hast thou made
them all."
A. But why did not God " from eternity produce into ex-
istence all possible beings ? " Would not this have displayed his
perfections more fully, and to better advantage ?
B. Is there not an absurdity in the notion of creating from
eternity ? Yea, does it not imply a contradiction very evi-
dently, to say, that any being might have been brought into
existence from eternity ? For, if it was from eternity, it was
always in existence, and so could never have been brought
into existence.
A. I did not mean strictly " from eternity." But there is no
" period of time " can be mentioned, in which God may not
have created the universe.
B. According to Scripture, " In the beginning, God created
the heavens and the earth." Then time began. Strictly
speaking, there was no time before ; nothing but eternity.
But you will say, God might have created the world sooner.
" iSoowe?-.' " Pray in what sense? Not nearer the beginning
of eternity ; for eternity never had a beginning. Not so soon,
but it might happen that the world should be just as old as it
is now, when it was no older. Not so soon, but that the inhab-
god's wisdom in perjiitting sin. 117
itants of the earth, about five or six thousand years after the
creation, might, with as fair show of reason as can now be
pretended by any, object, and say, " Why was not the world
created sooner V Not so soon, therefore, as to obviate this diffi-
culty any better than it is at present.
A. But God might have brought " all possible beings " into
existence at once ; which would have given a greater display
of his perfections.
B. I believe that God knew exactly how large it was best
to create the universe ; and in what order to bring beings into
existence, so as in the wisest manner to answer the best ends.
And I believe he created it exactly to his mind ; for he meant
to please himself. " Thou art worthy, O Lord, to receive glory,
and honor, and power ; for thou hast created all things, and for
thy pleasure they are and were created."
And how know we, dear sir, if God thinks best to have a
larger number of intelligences to behold his glory, and be happy
in him, but that he judges it best not to bring them into existence
till the present '-grand drama" shall be finished at the day of
judgment ; that they may, without sharing the hazard of the
present confused state of things, reap the benefit of the whole
through eternal ages ; while angels and saints may be appointed
their instructors, to lead them into the knowledge of all God's
ways to his creatures, and of all their ways to him, from the
time of Satan's revolt in heaven to the final consummation of
all things. And so, as the Jewish dispensation was introductory
and preparatory to the Christian, so this present universe may
be introductory and preparatory to one, after the day of judg-
ment, almost infinitely larger.* That this will be the case, I
do not pretend so much as to conjecture ; but I firmly believe,
that what is best on the whole, that infinite wisdom always has
done, and always will do ; and here I rest.
I will only add, that the death of Christ, and the work of our
redemption, gives a display of the divine perfections infinitely
* K the divine conduct, on the present plan, is perfect in wisdom, glory, and
beauty, then the present plan may be a good introduction to as many future
systems as God pleases, till the whole sum of good is raised to the highest
possible degree. Or, rather, the knowledge, humility, holiness, and happiness,
of finite inteUigences may continually augment, with the greatest celerity, through
eternal ages ; while system after system comes into existence under the best
possible advantages for the swiftest progress in all divine improvements. But if
God has missed it in the beginning of his works, there is a foundation laid for
ill thoughts of him to be handed down to all succeeding systems, through eter-
nal ages, if any such should ever be. And the damage of what is past can never
be repaii-ed. If our author's hypothesis is true, it seems as if it would be a pity
that any more worlds should ever bo created, to come to the knowledge of their
Maker's dishonor ; yea, a pity the present system ever came into being.
118 A VINDICATION OF
fuller, and sliows what God is in aninfinitely clearer and brighter
manner, than the creation of systems. It is a small thing with
the Almighty to create worlds ; a work scarce worth our notice,
or worthy ever to be thought of, compared with the work of
redemption by the death of his Son. To be sure, God himself,
who is infinitely the best judge, views things in this light.
" For behold ! " saith the Lord, speaking of this very thing,
" I create new heavens and a new earth ; and the former shall
not be remembered nor come into mind."
The Son of God only spake a word, and the old creation
came into being : an easy work. But, for the new creation, all
his glory must be laid aside ; he must put on the form of a ser-
vant, groan in the garden, and die on the cross ! And as his thus
dying was a work infinitely greater than speaking a word, so
the new creation will be proportionably more glorious than the
old ; as it is written, " For behold, I create new heavens and a
new earth, and the former shall not be remembered, nor come
into mind." But this greatest and most glorious of all God's
works could never have been, had God interposed and prevented
the existence of sin. Did you, sir, view tlie work of redemp-
tion in the light of Scripture, surely it must give you a different
idea of God's universal plan ; nor could you, if you love what
God loves, think so meanly of that which to God appears so
infinitely glorious.
A. But I have many arguments to prove, that it had been
infinitely better, infinitely more to the honor of God, and good
of the system, if sin had never been. Yet it is plain fact, God
has permitted sin to be ; therefore it is certain, God does not
always mean to do that which is best.
B. However, according to your own concession, all your
arguments do not amount to a demonstration. For you say,
" that you cannot pretend to prove to a demonstration that the
present scheme is not the best." But we maybe as certain that
infinite wisdom and perfect rectitude cannot err, as that two and
two make four. Now, to attempt to confute what we are cer-
tain to a demonstration is true, by arguments we are sensible
fall short of demonstration, is very weak. And to give up the
infinite wisdom and perfect rectitude of the divine nature and
conduct on such grounds, how can it be but inexcusable impi-
ety ? To censure the conduct of civil rulers, known to be men
of superior abilities and of great integrity, when we are not
under advantages to enter into the secrets of state, or to know
scarce any of the reasons they act upon, is always deemed arro-
gant and wicked. Much more must it be so here, as we have
the greatest certainty, that the Supreme Ruler of the universe is
god's wisdom in permitting sin. 119
a being of infinite understanding, and of perfect rectitude ; and
as we are at an infinite remove from a full comprehension of
his grand universal scheme.
A. I grant this reasoning looks plausible, and that "some
pious, conscientious persons may have been induced to believe
the wisdom of God in the permission of sin " by it ; but it
does not convince me. For if once I should believe, that it
was wisest and best in God to permit sin, most for his glory
and for the good of the system, I should feel myself under a
necessity to look upon sin as being in its own nature a good thing ;
for the glory of God and good of the system ; and that God
delights in it as such ; and that, therefore, instead of hating sin,
mourning for it in ourselves, lamenting it in others, we ought
rather to esteem it as really a good and virtuous thing ; and as
such to rejoice in it, and even to keep an everlasting jubilee in
remembrance . of Satan's revolt and Adam's fall — events so
infinitely glorious ! absurdities so shocking, that I never can
believe them.
B. And absurdities, let me tell you, that if you did but
understand the scheme you are opposing, you would know,
are so far from following from it, that they are absolutely in-
consistent with it.
For the doctrine of the wisdom of God in the permission of
sin, supposes sin in itself, and in all its natural tendencies, to be
infinitely evil, infinitely contrary to the honor of God, and good
of the system. For herein consists the wisdom of God in the
afiair, not in bringing good out of good, but in bringing infinite
good out of infinite evil, and never suffering one sin to happen
in all his dominions, but which, notwithstanding its infinitely
evil nature and tendency, infinite wisdom can and will over-
rule to greater good, on the whole. So that all these objec-
tions are without weight.
For sin in itself, and its natural tendencies, being just as evil
as though God never meant to, and in fact never did, bring any
good out of it, is as much to be hated for its evil nature and
tendency, to be repented of in ourselves, and lamented in others,
mourned for, watched, and prayed, and preached against, as if
no good was ever to be brought out of it.
Just as it was in the aflTair of Joseph. It was a vile, an im-
pious and barbarous thing, for his brethren to do as they did ;
hateful in itself, and in the eyes of God, and of all good beings ;
and to be mourned for, and lamented, and testified against, as
^uch. It was dishonorable to God, whose authority they despised,
and whose design to advance Joseph they intended to frustrate ;
cruel to their aged pious father, and barbarous to their brother ;
120 A VINDICATION OF
and in fact, they were verily guilty ; as their consciences testi-
fied, in the day of llioir distress. (Gen. xlii. 21.) And if after
all this, contrary to tliiMr intentions, great good comes out of
this aliair, no thanks to them for that. They were still verily
guilty; and even every whit as much to hlame as ever; and
had as great reason for godly sorrow, and true repentance ; as is
plain to the weakest capacity. I appeal to the common sense
of all mankind.*
A. Sir, I am of another opinion. I affirm, that, " if sin is
the occasion of greater good, in the whole, there is no reason
to repent of it ; for it ceases to be sin."
* In Gen. xlv. 5, Joseph, spcakinp; to his brethren, says, "Now therefore, be
not grieved, nor angry with yourselves, that ye sold me hither; for God did
send me before you to preserve life." Which Pool thus explains : " He not
grieved, to wit, immodoratcly, etc., he doth not dissuade them from godly sor-
row." " Nor angry with yourselves." In the Hebrew it is, neither let there he
anger in your eyes ; that is, neither excessively torment yourselves with the
remembrance of the fact, neither break forth into contentions and wrath, and
upbraidings of one another. " For (iod did send me before you to prcser\'e life ;
that is, God by his wise, powerful, and gracious providence, overruled your evil
intentions to a happy end, etc., which, though it doth not lessen your sin, yet
ought to qualify your sorrow." See Pool on the place.
N. B. Joseph's brethren had been for some time in external circumstances
very distressing ; their minds full oi heaviness and grief from that quarter ; and
they ready sometimes in their anguish to be iingry at, and upbraid one another,
for "what was past ; which kind of grief was not of the nature of godly sorrow;
and this was what Joseph referred to. lie would not have them grieve and
afflict themselves in that sort ; for that all was brought to a happy issue. He
did not mean to dissuade them from godly sorrow. He knew, the more they
saw of the wisdom, holiness, and goodness of God in this affair, the more would
they love him, and loathe themselves, and mourn after a godly sort, that they
had endeavored to counteract him. The more beauty they saw in God's scheme,
the more would they hate their own, which was designed to frustrate his.
God's scheme was to advance Joseph, etc. Their proud hearts could not
endure it. They viewed him as having a native tincture of vanity. They en^•ied
him, and wanted to keep him down, and laid a scheme for it, which God over-
ruled, directly contrary to their very hearts. Now for them to look upon God's
scheme as glorious, must imply in its very nature, that they looked upon their
own scheme with the utmost abhorrence ; which must suppose deep humiliation
and sincere repentance. They could not really and heartily like (lod's scheme,
without a sincere abhorrence of their own. Nor can any one being in the sys-
tem heartily like God's scheme in permitting sin in general, without a sincere
abhorrence of sin in general ; and a hearty desire that all sinful schemes may be
frustrated, just as this was, which Joseph's brethren had laid ; for this is God's
design. Had Joseph's brethren, before they were deeply humbled, been let into
God's scheme, to see what he had done to advance their brother, their envy
would have revived ; and they felt an inclination to lay some new scheme to
take him down. ITiey must be deeply humbled, before they woidd heartily ap-
prove (jod's scheme, and be willing to bow to Joseph. But let their proud
hearts be humbled, and they love their brother as they ought ; and they would
be glad to sec him exalted, and would be ashamed to think of what they had
done, and cheerfully pay him the honor which was his due. So a perfectly
humble and holy temper would lead us perfectly to acquiesce in God's universal
plan, which is designed to exalt God, and make all his happy subjects feel their
comparative nothingness, to the highest possible degree, that God may be all in
all. See this illustrated at large in my Sermons.
god's wisdom in permitting sin. 121
B. You affirm so, it is true ; but it is impossible, if you will
consider the case, that you should believe so. Pray, tell me,
was it not a sinful thing for Joseph's brethren to sell their
brother, or for the Jews to crucify the Lord of glory, be-
cause God, in both cases, contrary to their design, brought
great good out of these great evils ? I aj^peal to your own
conscience.
A. Nay, but if you appeal to me, I must frankly tell you,
that if greater good is brought out of evil, we are not to be
sorry, but rather to rejoice that we have sinned. This princi-
ple I take for granted, as self-evident. And on this hypothesis
I build my reasoning.
B. Then, it seems you think, that Joseph's brethren had no
cause to repent of their sin, in attempting to frustrate God's
design to advance their brother ; because, in spite of all their
malice and envy, God overruled all they did to bring about his
designed advancement to the best advantage. Their sin, you
say, ''God in infinite Avisdom overruled for the advancement
of Joseph ; the preservation of Jacob and his family ; and a train
of the most happy events to the church of God, from that day
to this." To which you add, "It must be confessed, much of
the divine power, wisdom, goodness, etc., was displayed in
bringing so much good from such treachery." Therefore
Joseph's brethren ought, instead of sorrow, rather to " keep an
everlasting jubilee," in remembrance of their malice, envy,
cruelty, and impiety, exercised in that deed. This is one of
the " pernicious consequences," not of mine, but of your own
scheme. Nor can it be got rid of, as to those instances of sin,
which you acknowledge God has overruled to greater good.
And as you own " you cannot prove to a demonstration but
that greater good will finally be brought out of all sin, in gen-
eral ; so upon your scheme you cannot be certain, that you or
any other sinner has reason to repent of sin. You do not know,
as yet, whether to be sorry or glad. Yea, according to you,
" it is above your, or perhaps any human talents," to decide
this question. Therefore, upon your scheme, all sinners must
put off" their repentance, until, by some new revelation from
heaven it is declared, that God never will overrule all to greater
good. And as soon as ever we are assured, that God does not
intend to overrule all things to his glory and to the good of
the system ; then, and not till then, must we begin to be sorry
that we have sinned; that is, to be sorry that we have not
sought the glory of God and good of the system with all our
might. But why should we be sorry now, for, if God does not
seek his own glory, why should we? If he does not aim at
VOL. II. 11
122 A VINDICATrON OF
the general good, why should we ? Ought we to bo more holy
than Gdd himself? No: the utmost extent of our duty is only
to bo i)orf(^ct, as our Father which is in heaven is jtorfoct. So
that, fuiaily, your scheme, in whatever light considered, will
exclude true repentance out of the world. However, there is
this comfort by the way, that your scheme is so plainly incon-
sistent with common sense, that it can never be believed by a
rational creature. To suppose that my sin is lessened, because,
contrary to my design, good is brought out of it by another
being, let the good be ever so great, instead of being self-evi-
dently true, is really self-evidently false.
A. "Can that be evil which exactly coincides with the
divine will ? "
B. The Jews did nothing, but what God's counsel deter-
mined before to be done ; as the apostles, full of the Holy
Ghost, expressly declare, and that even in their prayer to God.
(Acts iv. 28.) And they tell the Jews in so many words,
" Him, being delivered by the determinate counsel and fore-
knowledge of God, ye have taken, and by wicked hands have
crucified and slain." Which very doctrine the spirit of God set
home on the consciences of their hearers, and they were pricked
at the heart, in a sense of their sin and guilt ; and cry, what
shall we do ? and the apostles call upon them to repent. But
do you, sir, verily think, that the Holy Spirit, these divinely
inspired apostles, and their converts, were all inconsistent with
themselves ; and will you contradict the spirit of God, the
apostles, the primitive converts, and the universal sense of
mankind, rather than not oppose the wisdom of God in the
permission of sin ?
A. " How an infinite, holy being could lay a plan, which
was infinitely wrong and wicked to execute," I cannot con-
ceive.
B. You will doubtless readily own, that the following plan
was laid by "an infinitely holy being;" because you have it
from his own mouth. " And the Lord spake unto Moses,
saying, speak unto the children of Israel, that they turn, and
encamp before Pi-hahiroth, between Migdol and the sea over
against Baal-zephon : before it, shall ye encamp by the sea."
But why? "For," says the Holy One of Israel, who knew
what the consequence would be, " Pharaoh," when he hears
where you are encamped, " will say of the children of Israel,
they are entangled in the land ; the wilderness hath shut them
in." They cannot escape. I have them at my mercy. " And
I will," by this circumstance, "harden Pharoah's heart, that he
shall follow after them, and I will be honored upon Pharaob
god's wisdom in permitting sin. 123
and upon all his host : that the Egyptians may know that I am
the Lord." Here was a plan laid by an infinitely holy being,
which was infinitely wrong and wicked for Pharaoh to exe-
cute. However, he did execute it. " And it was told the
king of Egypt, that the people fled : and the heart of Pharaoh
and of his servants was turned against the people, and they
said, why have we done this, that we have let Israel go from
serving us ? And he made ready his chariot, and took his
people with him." And what was the issue ? ■' They sank
like lead in the mighty waters;" and Israel sang, "the Lord
hath triumphed gloriously." And thus God ordered things as
he did, professedly on design that Pharoah might do as he did.
And when he had done what God intended he should do, he
wrought a miracle to destroy him. And Moses, without the
least difficulty, saw the holiness and wisdom of God in laying
this plan, and the wickedness of that bloody tyrant in executing
it, and the righteousness of his destruction.
So again, the whole plan of Christ's crucifixion was laid by
the Holy One of Israel, before the world began ; and was so
very particularly described in the types and prophecies of the
Old Testament, some hundreds of years before it was accom-
plished, and so plainly foretold by our Savior before his death,
and compared with the ancient types and prophecies after his
resurrection, that the apostles plainly saw that Jews and Gen-
tiles had done nothing but what God had before determined
should be done ; and yet they could easily see, that this did
not in the least lessen their guilt ; and so can any body else.
For it is plain that the Jews did not mean to accomplish the
glorious scheme which God had in view in the death of his
Son ; but only to gratify their pride, malice, envy, and revenge,
in the death of one whom they hated without a cause.
A. But if God is perfectly pleased with his own plan, why
is he not perfectly pleased with wicked men for executing it ?
B. Thus saith the Lord, in Isa. x. 5, 6, " O Assyrian, the
rod of mine anger, and the staff" in their hand is mine indigna-
tion. I will send him against a hypocritical nation ; and against
the people of my wrath will I give him a charge, to take the
spoil, and to take the prey, to tread them down like the mire
of the streets." This was God's plan, and it was perfectly
agreeable to him, and the Assyrians executed it thoroughly in
the destruction of the kingdom of Israel, a few years after.
(2 Kings xvii.) But was God pleased with the Assyrians for
what they did ? No : so far from it, that he devoted them to
destruction therefor. (Isa. x. 12.) But why? because they
did not mean to serve God, but only to gratify their own lusts.
124 A VINDICATION OF
"lie nuMiieth not so, neither doth his lie;iit lliink so; l)nt it is
in his heart to destroy, and to cut oil" nations not a few."
A. But " it is certainly most for God's glory, that tliose
things shonld be done which, when done, most advance his
glory : for had they been neglected, some things most for his
glory would have been neglected." Therefore, all the sin that
ever was or ever will be, " is best " on this scheme ; " most for
God's glory, and most for the hapj)iness of the creation in
general."
B. As to wicked men, as has been said, they mean not so.
neither doth their heart think so. They are enemies to God
and to his glory, and aim only to gratify their corruptions. But
as to God, it is true, as it is written in Psalm Ixxvi. 10, " The
wrath of man shall praise thee ; and the remainder of wrath
shalt thou restrain." All the sin that has been, or ever will be,
God will turn to his glory. Nor will he ever suffer any one
sin to be committed, but what he sees with absolute certainty
is best to permit in this view. And this is so far from reflect-
ing upon God's holiness, that it is the only way to vindicate
his conduct. And while you oppose this, you are obliged to
say, that " in fact God does not do that which is most for his
glory."
A. Can a crime which is "infinitely to God's dishonor, be
infinitely to his honor ? "
B. God can bring infinite honor to himself out of such
crimes as in their own nature are infinitely dishonorable to
him ; as you yourself will not deny.
A. Well, if this be so, the more sin the better.
B. I hope you have not forgot the doom St. Paul gives
those who say, " Let us do evil that good may come," — namely,
that their damnation is just.
A. But upon your scheme, " all sinners do sincerely seek the
glory of God in the gratification of their lusts ; and so they are
all good men, and will be saved."
B. That is because God intended to glorify himself by all
Pharaoh's haughtiness; therefore Pharaoh himself, when he
bade defiance to the God of the Hebrews, sincerely sought the
glory of God ; and so was a good man, and is gone to heaven !
Do you really believe this, or do you mean to banter on so
serious and grave a subject ?
A. I believe " your scheme will encourage wickedness ; and
your libertine young gentlemen will be extremely obliged to
you for a scheme so favorable to their indulgences."
B. No sir, by no means ; for it is a prospect of success, that
encourages men to action. This encouraged Joseph's brethren
god's wisdom in permitting sin. 125
to sell their brother ; they hoped to prevent his advancement ;
and this encouraged Pharaoh to try his strength with the God
of the^Hebrews : he hoped to conquer at last. Had they in
both cases foreknown how things would have issued, they
would have had no courage to do as they did. But my scheme
is, that all sinners will, sooner or later, be disappointed as much
as they were ; and all their wicked schemes and conduct be
overruled to answer ends as contrary to their intentions ; there-
fore, were my scheme universally believed with all the heart, it
would put an everlasting end to all the courage of all wicked
beings in the whole system. Pray, sir, put it to your own case.
Would you be encouraged to write against the wisdom of God
in the permission of sin once more, if you knew that God
would overrule it, to confirm the doctrine, and bring you to
shame in the sight of all the country ? that is, is a certainty of
complete disappointment the great encouragement to action ?
A. But if God thinks it for the best that sin should be, why
does he forbid it, and take so much pains to hinder it ?
B. Ask Moses, if God thought it best to suffer Pharaoh to
refuse to let Israel go, why did God send him so often to say
to Pharaoh, in the name of the Lord, Let Israel go, that he may
serve me? Or, rather, as your question most immediately
reflects upon the Holy Majesty of heaven and earth, whom you
implicitly charge with inconsistent conduct, if you have courage
ask him ; or, rather, recall your question, as it is so plain a case,
that in the whole of that affair God's conduct was perfectly
consistent; for, by the whole, God meant 'to let it be known
that he was the Lord, and to fill the whole earth with his
glory ; which end was answered by all the methods he took to
make Pharaoh sensible of his duty, and by his leaving him,
after all, to harden his heart, and act against the clearest light ;
whereby he was prepared for so remarkable a destruction ; in
which God showed his power, and caused his name to be
declared throughout all the earth.
A. But can you forbid your child to do a thing, and then
stand by and permit it to transgress, consistently with yourself?
B. Parents, and tutors, and masters often do so ; that while
they catch their children, or pupils, or servants, at their bad
tricks, they may be under the better advantages to convict and
reform them ; and so have one and the same end in forbidding
and in permitting ; and children of four years old are able to
see the consistence of such conduct.
Joseph's brethren were very proud and very envious: this
prompted them to sell their brother. God hated their pride
and envv. God intended to reform them. God suffered them
^ 11*
126 A VINDICATION OF
to exercise and gratify their pride and onvy in selling their
brother, and tluMi overrnlbd this their wickedness, so as greatly
to huni])l(* tlicin. Tliey bow to their brother. Yea, they are
glad to bow to liini, and jiay him luMior. And all this was, in
God, perfectly consistent, and perfi'ctly wise.
A. But " this is making God do evil, that good may come
of it.'-
Ji. No, sir, not unless it is "doing evil" for God to act in
the wisest and most perfect manner : that is, not unless you
call good evil, and evil good. And I leave it to the impartial
world, which scheme makes God the author of sin, that
which supposes that he always acts according to his infinite
wisdom and perfect rectitude, and does what he infallibly
knows is most for his glory and the good of the system, or
that which supposes just the contrary; namely, "that in fact
God does not do what is most for his own glory." Pray read
Isa. v. 20.*
A. But " if obedience had not been, upon the whole, for
the best, a perfect being could not have enjoined it."
B. The very best things we can aim at, are the glory of
God and the good of the system : and the only way we can
take, that we may actively promote these ends, is to do as God
has bid us : " Love the Lord with all our heart, and our neigh-
bor as ourselves." Therefore God, the most perfect being,
may well enjoin this upon us. About all this there is no dis-
pute. The only question is, what is wisest and best for God
to do; to interpose and prevent sin, ia all cases; or else, in
some cases, to suffer his creatures to sin. If God can promote
the glory of God and good of the system, to better advantage
by the permission of sin than by hindering it, it is best on the
whole for him to permit it ; as in the case of Joseph, Pharaoh,
and Christ's crucifixion, etc. God could have sent more than
twelve legions of angels to rescue Christ out of the hands of
* If God has -wise, holy, and good ends in the permission of sin, then he ia
charged with being "the author of sin." And if he has no good end in the
permission of sin, then he does what he knows is " not most for his own glory ; "
and this is the case with respect to every sin that ever was or will be commit-
ted by men or devils. So that, according to this writer, God is the greatest
sinner in the universe. For either he is the author of all sin, or, which is no
better, acts contrary to his best judgment in the permission of every sin that is
committed ; doing what he knows is " not most for his own glory." Meanwhile,
the devil is represented as the greatest saint ; as one who has done most for the
advancement of God's glory and good of the universe. The sins of all wicked
beings he puts to God's account. lie is the " author of all." And the good
which God brings out of all is put to theii- account. So God must answer for all
the sin, and the devil and his adherents have the praise of all the good, in the
universe. And all this is to set the Scripture doctrine of the wisdom of God in
^hc permission of sin, " in the most horrible and deformed light possible."
god's wisdom in permitting sin. 127
his enemies ; as is plainly intimated in Matt. xxvi. 53, 54 :
" Thinkest thou that I cannot now pray to my father, and he
shall presently give me more than twelve legions of angels?
But how then shall the Scriptures be fulfilled, that thus it must
be ? " This would have disconcerted the infinitely wise plau
which God had laid in eternity ; of which he had given inti-
mations in the sacred writings of the Old Testament.*
A. But " God, at first, made all rational beings perfect in
holiness, and perfect in happiness ; which, with me, is a satis-
factory evidence that such a state was most for his glory and
their happiness."
B. All the evidences you can have merely from this fact
must depend upon the truth of this proposition, namely; that
'^ God always does what is most for his own glory and the good
of the creation." And if this proposition is true, it will equally
prove both that it was best God should "create all rational
beings perfect in holijiess," as he did at first, and that he
should permit some of them to fall, as he did afterwards. I
believe the proposition to be true ; and I believe both the con-
sequences, which equally follow. You believe the proposition
to be true when you think it will serve your turn ; but at
another time say, " I do doubt whether God in fact does what
is most for his own glory."
As God intended before the foundation of the world to per-
* The reason our Savior did not desire his Father to interpose, and eifectually
hinder that horrid sin the Jews were now about to commit, is very remarkable,
and worthy our attentive consideration. It was not because God did not know
they would commit that sin if left to themselves ; nor because God could not
hinder them; nor because they would cease to be moral agents, if hindered;
nor because interpositions are inconsistent with the established laws of nature,
and the good of the whole in that respect, (according to Ramsey, or Clark, or
Turnbull, learned and ingenious writers,) nor because it was not God's original
scheme, that Christ should be put to death ; but a device of the devil, which God
thought himself not concerned to hinder, although he knew his permitting it
■would not be most to his ovn\ glory, (according to the new scheme of our author,)
but because it was inconsistent with God's original infinitely wise, holy, and
glorious plan, which had subsisted in his own mind from eternity, and which he
had revealed in his own word : as his Son from his bosom, who could not be
mistaken in this thing, told the Jews. "How then shall the Scriptures be ful-
filled, that thus it must be ? " It would have disconcerted God's scheme to have
sent twelve legions of angels, and hindered the execution of this wicked design ;
for God had before determined it should be accompUshed. (Acts iv. 27, 28.)
Therefore, when the time came for its accomplishment, God permitted the Jews
to take their own course : that is, he did not hinder them, as he easilj^ could
have done ; for he knew it was not best to hinder them ; neither most for his
glory, nor for the good of the system. And I am persuaded that even our author
himself will not venture to say, " I do doubt whether in this God did what was
most for his own glory." But if God ever acted wisely in the permission of sin,
in any one instance, it overthrows this author's scheme, which supposes such a
thing absolutely inconsistent with the divine perfections ; and that it makes God
the author of sin, and gives the greatest encouragement to all wickedness.
128 A VINDICATION OF
mit sin, for holy and wise ends, it was of tlie utmost importance,
that he should do it under such circumstances that the whole
intellectual system might see and kuuw tliat he did not do it,
as looking upon sin as being good in itself, or as tending to
good ; yea, under such circumstances that his permission of it
might not, in the eyes of finite intelligences, lessen, but rather
infinitely increase, the horrors of it. Therefore, he not only
created all holy at first, but also "forbid sin under the severest
penalties ; " yea, actually executed the infinitely dreadful pen-
alty on the sinning angels, who were the first transgressors,
without mercy. And while he exercised mercy towards fallen
man, he did it in such a way as will finally, and on the whole,
show his hatred of sin, as much, nay more, than if he had
treated them as he did the fallen angels. But while the whole
tenor of his conduct thus joins to set his hatred of sin in a most
striking light, his actual permission of it, at the same time
equally proves, that he did not think it best to prevent it by
his own immediate interposition ; which demonstrates, that he
saw a better way than that to advance his own glory and the
good of the system. In what respects his present method is
better than that, I have endeavored to show in my Sermons.
But while you take for granted, that God could not wisely
permit sin, unless he looked upon sin as in itself good, you
run yourself into the utmost confusion; and even necessitate
yourself to believe, either that God thinks sin a good thing, or
that God did not act wisely, "did not do what was most for
his own glory," in permitting it.
A. " Best to stand, and best to fall ; best to obey, and best to
rebel ; sound at least like contradictions."
B. Many propositions may " sound like contradictions,"
which are perfectly consistent ; for the same thing may be
best, and not best, in different respects. As to the crucifixion
of Christ, for instance, it may be said, it weis best to be, and
best not to be. For the death of Christ, considering the good
to be brought out of it, was a most glorious event ; but the
death of Christ, considered as a murder committed by the spite-
ful Jews, was a very horrid crime. So it was best that Joseph
should be sold, considered as one step towards that advance-
ment which God designed ; but it was not best, considered as
an effectual means to prevent his advancement, as his brethren
intended it. So, it might be best that Adam should fall, if in
the eyes of the omniscient God, the only ],»roper judge, his fall
would give opportunity for infinite wisdom to bring more glory
to God and good to the system than otherwise could be ; but
It was not best, merely as an act of open rebellion against the
god's wisdom in PER-MITTING SIN. 129
Maker and Lord of all things ; subjecting all this lower world
to ruin.
A. But the Holy Scriptures assure us, God is so far from
thinking it best that sin should be, that rather it grieves him to
the heart. " And it repented the Lord that he made man upon
the earth, and it grieved him at the heart ; " namely, because
they had become so exceeding wicked. Wherefore the Lord
destroyed the earth by a flood.
B. That sin, in itself, is infinitely disagreeable to the divine
nature, is granted. That it was nevertheless best that sin
should be, with a view to the good to be brought out of it by
God, and that therefore God acted agreeably to all his per-
fections in the permission of it, is still affirmed. Nor do these
words, considered with their context, militate against, but
rather greatly confirm, this truth.
For the true sense of those words is plainly this, namely, that
the sinful state of mankind before the flood was in itself infi-
nitely disagreeable to God, who is an infinitely holy and
benevolent being ; and viewed therefore merely in itself, had
the greatest tendency, in fact, to grieve and distress the Holy
One ; and make him sincerely repent that ever he made the
world. And therefore, were things always to be so, and no
good ever to come of it, he never would have made the world ;
nor would he have continued it in being when made, to grieve
his heart, and wear out his life with continual sorrow ; infi-
nitely vexed and grieved, crossed and disappointed, in a con-
tinued series of wickedness, from the beginning to the end of
the world. Therefore, as these words, in the strongest man-
ner, express the infinite holiness and goodness of the divine
nature, so they are quite favorable to the present truth. For,
if God does really look upon sin in this light, why did he ever
make the world, as he knew how things would issue ? Or,
why did not he destroy all mankind at the general deluge, as
he knew what they were, and how they would prove after-
wards— their imaginations evil from their youth, — and make
a new world, and people it with a better race, which he might
have done with infinite ease? The plain and only answer
which we can possibly give to these questions, is, that although
sin was so infinitely disagreeable to the divine nature, con-
sidered in itself, yet, on the whole, he chose the present plan,
with a view to the infinitely greater good he knew he could,
and would, bring out of all this evil ; and so all this evil, in
the issue, be but like the drops of rain, in which the rainbow
is formed, when the sun breaks forth in his strength — an
emblem of the Sun of Righteousness — and as the blackness of a
130 A VINDICATION OF
cloiul after a storm, wiiich docs l)Ut add beauty and brightness
to the rainbow, which the Most High appointed as a token
of his covenant, and which, perhaps, as an hieroglyphic, was
designed to suggest the true reason of God's continuing the
world in being. Therefore, wheji Noah, after the flood, offered
sacrifice, a tyi)C of the great sacrifice of Christ ; tliat seed of the
woman, which was, by heaven's high decree, to bruise the ser-
pent's head, and by superior wisdom turn all his mischief to
greater good, the only way to crush the head and forever per-
fectly subdue that old serpent, which is the devil — I say,
therefore, when Noah, according to divine institution, offered
sacrifice, and brought into view the great Messiah, and all his
glorious work, God was well pleased ; good will come out of
evil. " And the Lord smelled a sweet savor ; " (in the Hebrew,
a savor of rest.) God's heart was now well pleased. "And
the Lord said in his heart," (as being perfectly pleased with his
perfect plan, upon the whole,) "I will not again curse the
ground any more for man's sake ; although the imagination of
man's heart is evil from his youth." As if he had said, " I
know mankind will be as bad as ever. However, I will destroy
them no more ; but continue summer and winter, seed time
and harvest, for the benefit of the human race ; because the
seed of the woman will, in the issue, bruise the serpent's head,
disappoint his whole scheme, and bring greater good out of all
this evil."
But to return to the sense you put on the text. It repented
the Lord that he had made man on the earth, and it grieved
him at the heart. But, dear sir, why repent and be grieved at
the heart, that he made man ; and yet after all continue this
race in being ; and so practically prefer the present plan before
any other, when, of all possible plans, he still had his choice ;
and the very best, by one word's speaking, you think, might
with infinite ease have been, by him, brought into existence ;
and so, he be perfectly pleased forever? Or, when all mankind,
but eight, were destroyed by the flood, it had been an easy
thing to have destroyed them, and so made thorough work ;
and to have created another Adam and Eve, and effectually
prevented their fall ; and so have had all things perfectly to his
mind. To be grieved with and repent of his old plan, con-
sidered on the whole, and yet to go on with it at the same
time, when, of all possible plans, he still had his choice, even
at the flood, is perfectly inconsistent. Your sense of the words,
therefore, sir, cannot be right ; and unless you will make the
Holy One of Israel inconsistent with himself, you must come
into the sense which I have given.
GOD S WISDOM IX PERMITTING SIN. 131
But we have had enough, quite enough, of this kind of ob-
jections. I wish you would urge something more directly to
the purpose. Pray prove, if you can, either that God has' not
in fact permitted sin ; or that he is not an absolutely perfect
being ; for if both these are true, a thousand objections cannot
overthrow the doctrine of the wisdom of God in the permission
of sin. Rather, you will be found fighting against God;
which, as you own, is an "extremely dangerous" thing.
A. I do not choose to say that, in fact, God has not permit-
ted sin ; but this I am bold to say, that there is not " one single
Scripture text " which teaches that God ever permitted sin, in
one single instance, with a view to the good that he intended
to bring out of it.
B. Well, this is to the purpose, indeed, were it true. But
it is strange that a man, with his Bible in his hands, and his
eyes in his head, should ever say so. Ye thought evil against
me, says Joseph to his brethren. " Your design in what was
done, was an evil design ; but God's design, in what was done,
was a good design. God meant it unto good;" which, it is
plain, refers not to God's after act, but to his original intention.
God meant it ; that is, God meant I should be sold. He meant
it as much as you did. Your scheme was to prevent my
advancement. But God meant it unto good ; that is, " God
intended that event should come to pass, to answer the good
ends he had in view." What can be plainer?
But if you want another instance, you may have it in
Pharaoh ; where the expressions used are much stronger than
such as I have been wont to use, as indeed Scripture expres-
sions relative to this subject generally are, and evidently take
in some ideas over and above a mere permission, as I have
explained that word. For God not only left Pharaoh to the
hardness of his own heart, but ordered external circumstances
so as, considering Pharaoh's temper, God knew would infallibly
strengthen his obstinacy ; particularly in suffering the magi-
cians to imitate several of the miracles of Moses, and from time
to time removing the plagues, and so giving opportunity for
Pharaoh to regain his courage, and renew his opposition. And
God plainly intended by all, that things should be carried to
such an extremity as they were, that he might the better answer
his own holy, wise, and glorious ends. Yea, God expressly
declares, that this was his design. " And the Lord spake unto
Moses, saying, speak unto the children of Israel, that they turn
and encamp before Pi-hahiroth, between Migdol and the sea,
over against Baal-zephon : before it shall ye encamp by the sea.
For Pharaoh will say of the children of Israel, they are en-
132 A VIXnUATION OF
tangled in lln^ land, llic wilderness hath shnt them in. And I
will harden Pharaoh's heart that he siiall follow after them, and
I will he lK)nored upon Pharaoh, and upon all his host ; that
the I'iijjyptians may know that I am the Lord."
Wiien God first sent Moses into Egypt to Pharaoh, lie told
him beforehand, " I am sure that the king of Egypt will not
let you go, no, not by a mighty hand. And I will stretch out
my hand and smite Egy[)t with all my wonders, which I will
do in the midst thereof; and after that he will let you go."
And the whole scheme is opened in Exod. x. .1, 2, where
nothing can be plainer than that God had holy and wise ends
in view in all he did. "I have," says the Holy One of Israel,
"hardened his heart, and the heart of his servants." But for
what end? "That I might show these my signs before him."
But to what purpose ? " And that thou mayest tell in the ears
of thy son, and of thy son's son, what things I have wrought
in Egypt, and my signs whicli I have done amongst them."
And all for what ? '■ That ye may know that I am the Lord : " —
compared with chap. ix. 16. " And in very deed," says God
himself, " for this cause have I raised thee up, for to show in
thee my power ; and that my name may be declared through-
out all the earth." But as it is of importance to know in what
light the holy Scriptures set this subject, pray read and com-
pare Gen. XV. 12—16; xlv. 5—8; 1. 20. Ex. iii. 18—20;
iv. 21; vii. 3, 4, 5, 13; ix. 12, 16; x. 1, 2, 20, 27; xi. 9, 10;
xiv. 1, 2, 3, 4, 8, 17, 18. Deut. ii. 30. Josh. xi. 20. 2 Sam.
xii. 11, 12; xvi. 10, 11, 21, 22. 1 Kings xi. 9, 14,23,26
—39 ; xii. 15 ; xxii. 19—23. 2 Kings xxiv. 20. 2 Chron. x.
15; XXV. 20; xxxii. 31. Job. i. 6—12, 21, 22; ii. 1—6, 10.
Ps. cv. 17, 25. Isa. x. 5 — 15. Jer. xxv. 9; xxvii. 1 — 7;
Ii. 20—25. Matt. xxvi. 53, 54. Luke xxii. 21, 22; xxiv. 25
—27. John xix. 24, 33—37. Acts ii. 23 ; iii. 18 ; iv. 24—28.
Rom. ix. 18, 22, 23; xi. 7—11. 1 Cor. xi. 19. 2 Thess. ii.
11, 12. Rev. xvii. 17. Pray read these "Scripture texts,"
my friend, and then tell me whether the doctrine of God's per-
mitting sin for wise, and holy, and good ends, be from heaven
or of men.
A. As to the affair of Joseph, which you so much insist
upon, I grant, it was by infinite wisdom overruled for good.
But, however, it is not at all " to your purpose."
B. But, sir, perhaps others will think it much to the pur-
pose. For, if God has, in only one instance, permitted sin for
wise and holy ends, it is at least possible that he may have
done so in all instances. And if he always acts like himself, no
doubt this is, in fact, the very case.
god's wisdom in permitting sin. 133
Besides, if God did permit sin in the affair of Joseph, for wise
and good ends, all your ten objections are answered at once ;
and indeed the substance of your book ; unless you will adopt
the very absurdities you pretend to abhor, and maintain for truth,
" that God was the author of that sin, and loved it ; and that
Joseph's brethren acted like the greatest saints in that affair ; had
no cause to mourn for their sin, nor their father to lament his
want of success in the education of his children, or to be at all
grieved for their wickedness ; yea, that their sin was no sin,
but rather a virtue. And if Jacob or Joseph approved and
admired the wisdom of God in that affair, it must argue, that
they had very unworthy conceptions of God, to think he could
not bring about his good designs without suffering so much
evil ; and had they been consistent with themselves, they must
have turned infidels ; or at least have discarded all those texts
of Scripture which represent God as hating sin, being grieved
with it, and angry because of it. If in fact God did permit
Joseph to be sold, meaning it unto good ; if this was God's
scheme, in such a sense as that Joseph might justly say, "God
sent me hither," then may you do well to reconsider your own
words, with application to yourself; "if the present scheme be
God's, it would be extremely dangerous opposing it ; and argue
the highest vanity, arrogance, and impiety." It is plain fact,
that Joseph viewed and considered that whole affair as God's
scheme, as much as I do, and uses as strong expressions as I
have any where done. Only read Gen. xlv. 5 — 8, and be
impartial.
A. But " it is not parallel in one material circumstance.
Nay, the case is wholly different, and therefore quite foreign to
the purpose ; for all concerned in the conduct and consequences
of that affair were in a state of sin, and therefore deserved all
the chastisements they received. They had all blemishes in
their characters, which may easily account for their sufferings."
B. True, "they deserved their sufferings;" nor did God
ever inflict pain, no, not the least degree of it, in any one
instance in the whole intellectual system, but in which it was
deserved, as much as they deserved their sufferings. To be
sure, we in this world " are in a state of sin," and deserve our
sufferings, and need our chastisements, as much as they did ;
nor did God begin to chastise us, until after we had become
sinners.
If you should say, " that Joseph's brethren deserved to be
chastised for their pride and envy ; and that therefore God left
them to themselves, to fall into that sin, that he might in the
issue humble them, and bring them to a better mind ; " this
VOL. II. 12
131 A VINDICATION OF
would ovoithrow your whole scheme. For, according to this,
CJod did peniiit sin lor wise and holy ends — the very point that
I afllrm, and the very point that yon deny.
Or, if you should say, " However, as they were sinners, God
might justly leave them to sin ; but God could not, consistent
with justice, leave innocent beings to sin;" this would sup-
pose that God was obliged, in justice, to keep all innocent
beings from falling ; and consequently, that God's permitting
sin was an act of injustice ; and consecjuently, that God is not
a just being.
Or, if you should only say, that " they had provoked God
to leave them, but innocent beings had not," it is easy to
observe that, according to Scripture account, God permitted
Joseph to be sold, not so much in anger at Joseph or Jacob's
family, as out of love to them, for their good. As it is written,
"God meant it unto good." God had his own glory and the
general good in view, in that affair, just as I suppose he had in
suffering our first parents to fall.
Or, if I should grant, "God suffered Joseph's brethren to fall
into that sin out of anger at them, as was doubtless the case
with Pharaoh, when God suffered him to pursue Israel into the
Red Sea; " yet it is plain that, in both cases, he had his own
glory and the general good in view ; and so both cases are
analogous to his conduct relative to the whole system, for sub-
stance. And only granting, what none deny, that it was no
injustice to innocent beings for God to permit them to fall,
there is no "material difference " which at all hurts the "par-
allel," for the "purpose " for which it is used in my Sermons.
For this is my argument, as I just now stated it, — " If in some
instances God permits sin for wise and holy ends, it is possible
he may in all. And if he always acts like himself, then, no
doubt, in fact, he always does." An argument you have no
way to answer, but by giving up the absolute perfection of the
divine nature.*
A. But Joseph needed humbling, and to have his corruptions
mortified. Holy beings did not need to be humbled, and had
no corruptions to mortify.
B. Finite intelligences, holy as they originally were, needed
* " Because God educes many happy consequences from moral evil in this
state, therefore, he thought best that moral evil should be," is a false principle,
tliis author says, I had laid down. But let the principle be true or false, it is all
his own. I never laid it down, nor built any part of my reasoning upon it. My
argument is stated above in brief, and at large in my Sermon, and is entirely
different ; and, for aught appears, is absolutely unanswerable on this side down-
right atheism, or, which is the same thing, the denial of the existence of an abso-
lutely perfect being. For, if there is such a being, he cannot but " always act
like himself." And then the consequence is plain.
god's wisdom in permitting sin. 135
to have their holy biases further confirmed ; as is plain from
the apostasy of some of them. And they were capable of vast
and almost infinite improvements in knowledge, humility, holi-
ness, and happiness ; and the greater advantages for improve-
ment afforded them, the swifter would be their progress ; as
was observed in the Sermons, against which you objeot.
A. But I affirm, there might have been as great advantages
for all divine improvements in the intellectual system, if sin
and misery had been forever unknown, as on the present plan.
B. This, sir, you can never prove. And as the infinitely
wise God has chosen the present plan, we ought, in honor to
his wisdom, and as we would not give up the moral rectitude
of his nature, to believe it to be the best. For, as St. Augus-
tine saith, *' Unless it were good that there should be evil, it
would by no means be permitted by the Almighty God, who is
able to hinder the commission of that evil, if he would." —
JEnchirid., cap. 95.
A. But it is " to limit the Holy One of Israel," to say, that
he cotild not manifest and communicate himself to finite intel-
ligences on any other plan, so well as this.
B. No, sir ; but rather, if infinite wisdom has chosen the
best, it is the highest arrogance in us to say there might have
been a better. It is to set up our wisdom above God's ; and to
say that God did not mean to choose the best, is gross blas-
phemy— as has been fully demonstrated.
A. However, for my part, I cannot see any good end, but
what might have been as well, nay, infinitely better answered,
if sin and misery had been forever unknown.
B. That is, you have lived in God's world, perhaps these
forty years, his works before your eyes, his word in your
hands ; and while the inhabitants of heaven, in the view of the
divine conduct, are constantly crying, " the whole earth is full
of his glory ; " to you, it is all as dark as Egypt. You see no
wisdom in God's present plan ; yea, it appears infinitely to
God's dishonor, and to the damage of the system ; so that you
are even tempted to look upon almost the whole of it, as the
"scheme of the devil." And when you see how God permits
the devil to practise and prosper, you are ready to doubt
whether the Holy One of Israel so much as means to do that
which he knows is most for his own glory!
A. But the hypothesis you go upon is entirely false, name-
ly, that it was worth while, that all the misery which is or ever
will be in the system, should be merely to give holy beings a
higher relish for their own happiness. Just as if a view of
misery, as such, were the chief source of the happiness of
13G A VINDICATION OF
heaven ; and a view of tlie vengeance of God and misery of the
creatnre, tlie most ravisliing sight in the nniverse. A shocking
scheme !
B. Yes, sir, a sliocking scheme indeed ; bnt it is one of your
own invention. It is none of mine.
I lieheve that " love is the sum of God's moral perfections ; "
and in one sense — an ill sense — tliere is no such thing as ven-
geance in the divine nature. I believe, that love is the very
essence of vindictive justice. "Love to God, to virtue, to the
best good of the system, bearing down, in a wise and righteous
manner, the enemies of God, of virtue, and of the system," is
the dcfmition 1 gave of it in my Sermons. "An amiable per-
fection in tlie deity." And I believe, that the chief advantages
which will accrue to holy beings from a view of the misery of
the damned, will be, as the Scriptures teach, (Rom. ix. 22,)
to give them the most lively and aiTecting sense of the glorious
perfections of the divine nature, namely, boundless power, holi-
ness, and goodness ; or, in other words, God's infinite hatred
of sin, and ability to punish it, and the infinite riches of his
grace in the work of redemption by Jesus Christ. For it is a
view, not of deformity, but of beauty ; not of misery, as such,
but of the glorious perfections of the divine nature, manifested
in the moral government of the world; an absolutely perfect
plan, which is the source of the happiness of the heavenly
state. And I believe, that it is love to God, to virtue, and to
the best good of the system, which is the chief source of the
exalted joys of the heavenly inhabitants ; who, on a view of
the just punishment of God's obstinate enemies, cry, "Amen,
Hallelujah ! for the Lord God omnipotent reigneth. Again
they said, Hallelujah. And her smoke rose up forever and
ever. Let us be glad and rejoice, and give honor to him ; for
the marriage of the Lamb is come." They do not rejoice in
their misery as such, nor in their misery as giving themselves a
higher relish for their own happiness; but they rejoice to see
God exalted, his authority vindicated, his law honored, sin dis-
countenanced, Satan and his cause subdued, and the Messiah
victorious. And this " tremendous scene, by way of contrast,
tends to give the most aficcting sense of all the divine perfec-
tions, as shining forth in the work of redemption — the most
glorious of all God's works. So that, upon the whole, the
saved will be under the best advantages forever to have a fresh
remembrance of what they once were ; to see what they deserved ;
where they might have been ; what God has done ; and to be-
hold all his gloriouLS perfections as shining through all his
works of mercy and of justice, in a ligiit infinitely bright, and
god's wisdom in permitting sin. 137
under circumstances most suited to engage their attention, and
affect their hearts, and to give them the highest sense of their
dependence on God, and obhgations to him ; so that they will
have the best means to make the swiftest progress in divine
knowledge, humility, holiness, and happiness forever." But
you must be referred to my Sermons, where these points are
more fully discussed than my intended brevity will now
admit.
A. But, "had we a just sense of the worth of our mercies,
could we need any thing to raise it higher?" And was our
gratitude equal to the worth of our mercies, could we need any
thing to make us more thankful ? that is, if we were perfect,
could we be more than perfect ?
B. That perfect intelligences in heaven may and will make
progress in holiness and happiness forever, you may see proved
at large by Dr. Watts on "The Happiness of Separate Spirits."
Ft is too plain a case to admit of dispute. For the favor granted
to the meanest inhabitant of heaven, being of eternal duration,
is of infinite worth. And so he never can have a full sense of
its worth ; or exercise a degree of gratitude equal to its worth ;
that is, be as thankful to God for it, as it deserves ; no, not if
his progress in a grateful disposition, if I may compare things
spiritual to things natural, should be eternally as swift as a ray
of light from the sun.
A. But it is a reflection upon the intellectual system, to sup-
pose they stood in need of this "tremendous scene" for their
instruction, or confirmation.* And a reflection upon "the
benevolent Father of the universe," to suppose, that he really
chose " this awful expedient," when there was no need of it ;
when all good ends might have been answered as well without
it ; nay, infinitely better, infinitely more to the honor of God,
and the good of the system. " The benevolent Father of the
* If a consideration of the dreadful consequences of sin is of no use to con-
firm holy beings, as this author thinks, why was death threatened to deter
Adam from sin ? If a mere threatening tends to deter, much more an actual
execution. Since Satan and his hosts were driven out of heaven, down to an
eternal hell, for sin ; and Adam turned out of Paradise, and all this lower world
doomed to death, for the first transgression ; there has not been one instance of
the apostasy of a holy being in all God's dominions. This author seems to think
that, because holy beings love God supremely, therefore they love themselves not
at all; which is contrary to reason and to Scripture. (Gen. ii. 17. Heb. xii. 2.)
However, he attempts to prove the point, fi'om 1 John iv. 18 : " Perfect love
casteth out fear." Although it is plain from the context, that the perfect love
there spoken of, is nothing more than that high degree of love, to which some
good men attain in this life; which, although it delivers them from that fear
which arises from want of evidence of their good estate, yet by no means tends
to set them above being moved to watch and pray, from a sense of the infinitely
dreadful consequences of sin, as is plain from Luke xxi. 36 ; Rom. viii. 13 ;
I Cor. Lx. 27.
12*
138 A VINDICATION OF
universe wanted ncitlicr power nor will, in ways inconceivable
to us, to raise liis creatures' happiness to the highest possible
degrees, without this awful expedient."
B. If the benevolent Father of the universe wanted neither
power nor will to lay and prosecute the very wisest plan, then,
to a demonstration, God's present j)lan is sucli — "a most glori-
ous expedient ! " And if the all-wise (Jod knew, that of all
possible plans this was the best, most adapted to the finite capa-
cities of finite intelligences, and most suitable to answer all
the good ends he had in view, then, without any reflection
upon the intellectual system or upon himself, he might prefer
the present plan to all others, as in fact he has. And you say,
" that you cannot pretend to prove, to a demonstration, that the
present scheme is not in fact the best." Wherefore, since God
has in fact chosen it before all others, and is so " benevolent that
he cannot want a will" to choose the best, I appeal to you, I
appeal -to the world, which becomes us, as we would be con-
sistent with ourselves, or regard the honor of " the benevolent
Father of the universe, " either to believe it to be best because
it is God's, or to " doubt whether God has in fact done what is
jnost for his own glory " in this affair !
.1. But " would not the least reflection have assured them,
that if God delighted in truth, holiness, and justice, he must
hate the contrary? — that if he rewarded the loyal, he must
])unish the disobedient ? "
B. Doubtless the angels that sinned had, before their fall,
time for some reflection ; but it is not to be supposed, that they
sinned in a full and certain assurance of being driven immedi-
ately out of heaven into an eternal hell. It is certain our first
parents had time for reflection, and did reflect ; but their " assur-
ance of God's holiness, truth, and justice," was not sufficient,
in the hour of temptation, to make them believe '• he would
jiunish the disobedient." For although God had expressly
declared, " In the day thou eatest thereof thou shalt surely
die," yet Satan persuaded them to believe they should be as
gods, and to disobey their Maker in expectation thereof. Those
are facts ; and facts are stubborn things. How know we, there-
fore, but that God saw it really necessary, for the best good of
his eternal kingdom, that he should have opportunity to exem-
plify all his perfections in his conduct, in the manner he does on
the present plan ? After the present " grand drama " is finished,
at the day of judgment, a sense of all the divine perfections will
be impressed almost infinitely deeper, on the minds of holy
beings, than when they first came into existence. Then they
believed, that God was true ; but now they will see it and know
god's wisdom in permitting sin. 139
it. Then they believed, that God hated sin and would punish
it ; but now, while Satan and all his adherents are forever tor-
mented in the lake of fire and brimstone, in their presence,
before their eyes, it will give them quite a new sense of God's
"holiness, justice, and truth," and an inconceivably greater
"assurance that he will punish the disobedient." And if the
lioliness and happiness of heaven arise from the knowledge of
God, the better they know him the more holy and happy will
they be. Besides, God has had opportunity to exemplify his
faithfulness as to his promises, as well as his truth in his threat-
enings ; and that in a great variety of instances, since the begin-
ning of the world. And when at last all holy beings shall see all
God's past promises fulfilled to a tittle, it will give them the high-
est assurance of the fulfilment of what will then remain ; namely,
of their secure enjoyment of the glories and joys of heaven to
all eternity. And they will believe it, and as it were see it, and
enjoy it, all at once.
A. But " would not the least reflection have given holy
beings all that knowledge of the divine perfections which was
' essential ' to their holiness and happiness, without this tremen-
dous scene ? "
B. As soon as they began to think, they would begin to
know God, and love him, and rejoice in him. And the more
they thought of him, the more their knowledge, love, and joy,
would be increased. But yet there would be an infinite degree
of perfection, glory, and beauty in God, still unseen. Their
knowledge, love, and joy, although free from sinful defects,
were capable of an eternal increase. And the more completely
and clearly the divine nature should be exhibited to their view
in the divine conduct, the swifter progress would they make.
And if the present plan gives God opportunity to make the
brightest and fullest manifestations of himself, then it is, in this
respect, of all possible plans the best ; and holy beings will
know more of God, and so love him more, and rejoice more in
him. But these thoughts are largely dwelt upon in my Ser-
mons, to which you may be referred.
A. But could not these and all other ends have been an-
swered as well " in ways inconceivable to us, without this awful
expedient ? "
B. Can you conceive — pray think a little, and try — of any
possible way wherein the divine perfections might have been
set in so full, clear, and aff'ecting a light, and so welf adapted to
engross the whole attention of all holy beings, and fill them
with the most exalted thoughts of the divine majesty, as that
which God has taken in the work of redemption by the death
110 A VINDICATION OF
of his own Son ? But you s;iy, tlioro may be •' ways inconceiv-
able to us." True ; but not inconceivable to God : for all pos-
sible ways lay open to his view, and he had his choice, and in
fact he has cliosen the present plan ; but if this had not been
the best expedient, God would not have preferred it to all
others; because, on your own concession, he is "the benevolent
Father of the universe, who wants neither power nor will " to
choose and accomplish, of all possible plans, the best. And, to
call this "an awful expedient," as though it were the very
worst in nature, which " the benevolent Father of the universe "
esteems the best, casts no small reproach on the infinite wisdom
and perfect rectitude of the Holy One of Israel. But, dear sir,
is it not true, that however we feel, and whatever we say, yet
God will in fact abide by his original choice, and prosecute and
accomplish his original scheme, and no other plan, conceivable
or inconceivable, will ever be adopted ; nor will God ever own,
however boldly we may push the charge, that he does not do
"what is most for his own glory ; " but rather, having endured
with all long-suffering the ill treatment of an apostate world,
his own Son will at last come, with ten thousands of his saints,
to execute judgment upon all, and to convince all that are un-
godly of all their hard speeches which they have spoken against
iiim, and all the inhabitants of heaven will cry, Amen, hallelujah !
A. All this 1 had for substance heard before, and I looked
upon it " infinitely worse than nothing." Yea, I durst boldly
tell the world, that I was " ready to embrace the Manichean
principles," rather than to come into your opinion,
B. The Manicheans maintained, that there was an evil prin-
ciple, or being, independent on God, and superior to his control,
which loved and promoted evil for its own sake , and, conse-
quently, that a great part of the present system is, and eternally
will be, evil : answer no good end, but be absolutely evil. On
the contrary, I maintain, that the whole universe is entirely
under the government of a Being infinitely good ; and that,
consequently, there is not, nor ever will be, any evil in the uni-
verse but what shall answer good ends upon the whole ; that is
to say, there is no absolute evil in the universe. Now, which
of these two schemes is the best, most agreeable to a holy and
truly benevolent mind ?
That there is much evil, much sin and misery, in the universe
now, and forever will be, we are both agreed. The grand
question isVhether, upon the whole, all will be overruled for
good, or not ; for if it will, no doubt God originally intended it
should be, and conducted as he did with that in view.
Now, since it is plain fact that sin and misery do take place
god's wisdom in permitting sin. 141
in the system, methinks every one, who is a friend to God and
to the system, should rejoice with all his heart to hear that the
seed of the woman will bruise the serpent's head, bring glory
to God, and good to the system, out of all the evil that ever
has taken place, or ever will, — and the more good the better, —
and so completely disappoint the devil.*
* "What can there be in human nature to incline one to feel easier in the
belief, that God had no good end in view in the permission of sin, and that no
good will ever come out of it ? I will put it to my own case. I am a sinner ; I
have acted freely in sinning ; God's decrees never influenced me to sin ; God's
permitting, or not hindering, did not influence me ; I acted as I chose ; no fault
on God's part ; all the blame lies on me. If I go on impenitent, and die in my
sins, I only am to blame ; if I am an enemy to God, and to the system, and to
all good, I deserve to be cast off" by God ; and the whole system may, on good
grounds, say, Amen, hallelujah ! And if my eternal destruction is pei-fectly
right and just, I have in fact no reason to complain. And now, if I do perish,
and perish justly, why should I be loath that God should bring glory to himself,
and good to the system, out of my sin and ruin ? He did so in the instance of
Pharaoh ; and to Moses, the divine conduct appeared exceedingly glorious.
(Exod. XV.) And if I deserve eternal destruction, as much as Pharaoh did to be
drofliied, why should I be loath it should be overruled to as much good ? Because
I am no friend to God or to the system, but the contrary. There can be no other
reason. For if I loved God and the sj'stem, I should be glad to have God glori-
fied, and the system instructed by my example, if I must be punished for my
crimes ; as sometimes a penitent malefactor on the gallows, from benevolence to
his fellow-creatures, may sincerely wish the spectators might take warning by
him. But to the impenitent sinner, who is an enemy to God, and to the system,
and to all good, and who sees not the great evil of sin, nor his desert of damna-
tion, and cares only for himself, things must appear in a very diff"erent light.
Had Pharaoh, for instance, whom St. Paul -views as a specimen of obstinate sin-
ners in general, at the bottom of the Red Sea, heard the Hebrews sing, " the Lord
hath triumphed gloriously;" and upon it remembered the word once sent to
him, " for this cause have I raised thee up, for to show in thee my power, and
that my name may be declared throughout all the earth : " it would have been
a comfort to him " infinitely worse than nothing." I£ he must be drowned, he
had infinitely rather it should answer no such end. Yea, nothing could be more
opposed to the temper of his heart, or put him to greater pain. To think that,
in the midst of all his haughtiness, he had been in God's hand, as clay in the
hands of the potter ; to see that all his proud opposition to the Almighty had but
exactly accomplished the plan which was in God's mind in the days of Abraham,
three or four hundred years before he was bom, (Gen. xv. 12 — 16,) or had done
good or evil ; to consider that God's last end was " to show his power, and that his
name might be declared throughout all the earth ; " and that his elected, his chosen
people, the Hebrews, whom he hated, "might tell it to their sons, and to their sons'
sons, what God had done, that they might know that he was the Lord " — this, O
Pharaoh, was the wise and glorious end God had in view, in permitting thee to
harden thy heart, and run such a great length in wickedness ! And in this view,
the conduct of the God of Israel towards thee will be approved of, and adored, by
all holy beings in the intellectual system forever. " O horrible ! " cries Pharaoh :
" this way of accounting for it appears to me infinitely worse than nothing."
N. B. If I can heartily approve of the divine conduct towards Pharaoh, I can
just as well towards aU. obstinate sinners. If I cannot approve of the divine
conduct towards Pharaoh, my quarrel Ls not with this or that Calvinistic divine ;
but with the God of Israel. And whether the fault is in .God, or in me, will be
known by all the world at the day of j udgment, when the righteousness of all
God's ways will be laid open before the whole intellectual system. And if such
doctrines tend to make me turn infidel, I am, at heart, an infidel already ; yea,
an enemy to the God that made and governs the world. But, to use the words
112 A VINDICATION OF
Pray, my friend, what think you ? When Joseph was in
fact sold ; that wicked deed actually couimitted ; which of the
two would good Jacoh have chosen ; either that no good should
ever be brought out of that evil, or that it should be made the
occasion of a hundred, or a thousand, or ten thousand times
more good, in the whole, than to counterbalance the damage
done to his family?* Joseph's wicked brethren wished no
good might come of it ; but I dare say that neither the Gud that
made them, nor the father who begat them, were of that spirit.
No, God meant it unto good ; and Jacob was even ravished
with joy, when God's glorious designs began to open to his
view.
Indeed, sir, perhaps it may be the opinion of all judicious
men, that the Manichcan scheme, bad as it is, is still preferable
to yours. For they supposed that God would have ordered
the affairs of the whole universe in the wisest, best, and most
perfect manner, if he could ; but he was so counteracted by
the evil principle, that he could not ; so that even they believed
that God's intention was good. But you think God never
designed to do what he knew was most for his glory, although
he could have done it with infinite ease, and had not one
motive against it, but all possible motives, of infinite weight,
for it. But want of natural power is not a defect so ill, by
infinite odds, as want of moral rectitude.
Yea, my friend, what if it should be thought that your
scheme is little, if any, better than downright atheism ? To
be sure, if your scheme is true, all religion is overthrown. For
if God has suffered infinite evil and mischief to come into his
own world, a world absolutely under his government, in
which he doth according to his pleasure, absolutely without
any good end ; yea, contrary to his better judgment, and when
he could easily have hindered it ; he is infinitely far from being
of our author, " wc ought to be disposed to acquiesce in the account of this
matter which wc have from him who cannot err, in the oracles of inspiration."
A way of accounting for the divine conduct, that will afford "libertines " and all
obstinate sinners, an " encouragement" to continue in sin, which is "infinitely
worse than nothing," as this author himself must be sensible.
* If so much good was brought out of evil, in tlic affair of Joseph, why may
it not be so as to the system in general r or why shoidd it be thought unlikely,
when it would be just like God to do it ? The very unlikcliest thing that could
happen, has already happened. The Son of God has died. And how gloriously
that affair will issue, in which the Creator of the universe was so infinitely
engaged as to become incarnate and die, I am of the opinion, never yet entered
into the heart of the most exalted angel in heaven fully to conceive. And
however the author of.the " Attempt," like the imbeUeving lord in Samaria, is
ready now to ridicide the thought of such great good ; yet if he may be so
happy, and God grant that he may, as to be an everlasting partaker of it himself,
and join in the new song which none can learn but the redeemed, I doubt not
he will then be of a very dificrent mind.
god's wisdom in permitting sin. 143
an absolutely perfect being, as has been proved : nor can any
holy, truly benevolent being in the universe, heartily love him,
or cordially acquiesce in his government : for it is strictly im-
possible that absolute evil should be acquiesced in by a good
being ; for it implies a contradiction. And if all holy beings
cease to love God, and acquiesce in his government, there is an
end to all religion.
A. But, sir, I pray you carefully to mind that I say it, and
insist upon it, that " sin is not God's scheme, but a device of
the devil." It is "no part of God's original scheme."
B. And I pray, sir, what do you mean by this manner of
speaking ? Do you mean only " that it was the devil that
sinned, and not God ; that other wicked beings sin, and not
God ; and that sinning creatures act freely, and are solely and
wholly to blame? " All this is exactly true ; but not at all to
your purpose ; for the question is not, who is it that has sinned,
God, or the creature ; about this- there is no dispute. The
creature, and none but the creature, has sinned. But the
question is, why did the infinitely wise and holy Creator and
Governor of the world permit the creature to sin, when he
could easily have hindered it ? To this question, you say
nothing ; only " that you do not believe that God is obliged to
do, or that in fact he actually does, what is most for his own
glory," which is really to give up the absolute perfection of the
divine nature.
Or do you mean, " that it was God's original intention and
design, that sin should never happen ; and that God did all he
could to prevent it ; but unawares the devil laid a scheme, and
overmatched the Almighty ; and by craft or power brought it
in, notwithstanding all God could do ; and so God's scheme
was disconcerted, and he disappointed, and his world in a great
measure ruined, in spite of the utmost exertion of his infinite
wisdom and almighty power? " Some of your readers, perhaps,
may think this your meaning ; but it cannot be, if you mean
to be consistent with yourself; for, according to this, God did
all he could to secure his own glory — which is a point you do
not believe.
And yet this must be your meaning, or what you say is not
at all to the purpose ; for if God knew sin was likely to happen,
and could have hindered it, and yet in fact did not ; the whole
question remains entirely unanswered, namely, Why did God
permit sin ?
The truth, perhaps, was, you had no distinct meaning at all,
in saving, that " sin is not God's scheme, but a device of the
devil."
144 A VINDICATION OF
A. Indeed, sir, I was greatly "embarrassed.'" Expressly to
deny, that God permits sin, I durst not do. To justify his
conduct, I could not ; yea, I esteemed you guilty of great
vanity and presumption in pretending to do it. It was my
opinion, "that no satisfactory account could be given" of the
divine conduct in this affair; for I imagined, that in very deed
God had not in this affair done that which would have been
"most for his glory" to have done.*
B. However, I hope, by this time, you are thoroughly con-
vinced, that whether we can find out the reasons of the divine
conduct in this affair or not, yet it is of the utmost importance
that we firmly believe that God has acted wisely, and in a man-
ner agreeble to all his glorious perfections; for it is an affair of
so great moment, and so infinitely interesting, that if we habit-
ually believe that God acted contrary to his better judgment in
it, we must entirely give up the absolute perfection of his
nature. And if God is not an absolutely perfect being, he is
not God. We may compliment him with the name, but we
take away the thing. " We Christains," saith Origen, " say,
that God can do nothing which is in itself evil, no more than
he is able not to be God ; for if God do any evil, he is not God.
God willcth nothing unbecoming himself; this is inconsistent
with his Godship." (See Dr. Cudworth's l7itcl. St/sI., p. 874.)
Agreeable to Holy Scripture, "He cannot deny himself." "It
is impossible for God to lie." And if we give up the absolute
perfection of the divine nature, and so ungod the deity, it will
become impossible, were our hearts ever so holy, to love, wor-
ship, and trust in him as God. as an absolutely perfect being ;
or rejoice in his universal government, and be sincerely glad
that he is at the head of the creation, and can and will do
according to his pleasure in the armies of heaven, and amongst
* This author speaks of " resting in the natural and easy account we have of
this affiiir in the sacred Scriptures, and of finding satisfaction and repose there-
in, -which he supposes "the heart of every good man docs." But, pray, what
rest, what repose, Avhat satisfaction, can he, or any man of common sense, " good,"
or "not good," find in believing, that in this affair God has done " what was in
fact not most for his own glory? " — which he thinks is the true state of the case.
And when he was so " embarrassed" himself, why should he desire to embar-
rass others likewise ? And after so serious and repeated professions, that he
meant to propose his thoughts with the greatest modesty and humility, why did
he, instead of a serious answer to the late President Edwards's reasonings on this
8ui)ject, to which I had referred, rather cry out, "Boasted metaphysics"?
" Several professors in the Dutch universities have sent him their thanlvs " for
that book; and how could the "modest, humble temper" of this gentleman
prompt him to ridicule what the learned world so much admire ? He had a right
to answer it, if he could; but if he could not, to ridicule it will but render him-
self ridiculous, and it is a pity he should not know it. The candid reader is
desired carefully to peruse what Mr. Edwards has said on this subject, in his
book on Freedom, &c., p. 252 — 267.
god's wisdom in permitting sin. 145
the inhabitants of the earth. Yea, it would be a thing infinitely-
desirable, that some better being, some absolutely perfect being,
might be in his place and take his throne. And so your scheme
really justifies a spirit of discontent and rebellion throughout
all God's dominions. But this idea of the divine majesty,
which is harbored in many a heart in this apostate world, is of
the nature of blasphemy, the abominable thing which God's
soul hates, and ought to be entirely rooted out of our minds.
A. " I think it of much greater importance for us to endeavor
to get sin out of the world, than fruitlessly to inquire how it
came in."
B. A great part of the wickedness of this God-hating world
consists in hard thoughts and hard speeches against God.
(Jude 15.) Therefore "sin cannot be got out of the world"
till men are brought to think well of God, and of all his ways ;
at least, so far as to put an implicit trust and confidence in him,
as an absolutely perfect being, fit to be at the head of the
universe, and to have the management and ordering of all the
afiairs of the whole system in his hands.
It is in vain to pretend to make men holy, without love to
God ; for it is the first and greatest part of holiness, to love
God ; and the chief foundation of all religion. And it is im-
possible men should love God while they habitually believe that
there is no God — that is, no being of absolute perfection at the
head of the universe, ordering all things in the wisest and best
manner. (Ps. xiv. 1,2.)
A. Sir, I did think my "Attempt" an unanswerable piece;
and that I had a good right in the most public manner to call
upon you to "retract." But, "upon the whole, I think myself
under the strongest engagements to make the most grateful
acknowledgments for so distinguishing a favor as your reply to
my remarks." Indeed, the permission of sin has always appeared
to me as an unaccountable affair. I could never see how God
could do it, consistent with his own glory or the good of the
system, or consistent even with his own perfect happiness ; as
a being of infinite benevolence, I thought, must have had
" greater pleasure " if sin and misery had been forever unknown
in his world ; therefore, I thought that " sin was not God's
scheme, but a device of the devil." And because it is plain
fact, that God has not hindered the devil from doing all this
mischief, as he might easily have done, I have been led " to
doubt whether God does in fact, and so whether he is obliged,"
from the absolute perfection of his nature, " to do what is most
for his glory." You see my whole scheme, and you have
VOL. u. 13
146 A VINDICATION 01"
replied to the whole and every part of it ; but if, after all, 1
should feel not satisfied, what shall I do?
B. I will tell you, sir, what to do ; and may the Lord give
you a hearing ear, and an understanding heart.
1. Be fuinly ])ersuadcd, that not the devil, but God, and God
alone, is the absolute governor of the world.
Reason teaches, that God never will, and never can, volun-
tarily give up the government of his own world into the hands
of his greatest and most avowed enemy, the devil. And if
the devil is one of God's creatures, as God himself has taught
us in his word, he is so inferior to the God that made him, as
to be in his hands, as the clay is in the hands of the potter,
absolutely at his control ; unable by power or policy to bring
any thing to pass, but by the permission of the great God, who
from heaven hath declared, saying, " My counsel shall stand,
and I will do all my pleasure ; " and whose schemes cannot
possibly be disconcerted by the united powers of earth and
hell. Nay, the powers of darkness are so entirely at the con-
trol of the Almighty, that Satan could not touch holy Job, or
any part of his substance, nor so much as put a lie in the mouth
of Ahab's lying prophets, without the divine permission ; nor
could the affrighted devils so much as enter into the herd of
swine, till our Savior said. Go. How then could the devil
seduce our first parents, and break up God's original plan, and
ruin his new-made world, in spite of the utmost exertion of
infinite wisdom and almighty power?
The whole tenor of divine revelation leads us to believe
that the providence of God extends to all things which come to
pass. If the devil or wicked men were not under the divine
control, we should have reason to fear them ; but our Savior
assures us, they cannot hurt a hair of our heads without God's
permission, whose providence extends even to the very spar-
rows, a bird so insignificant, that two of them were sold for a
farthing ; and much more to the concerns of men, who are of
more value than many sparrows ; and he enjoins his disciples,
in the belief of this, not to fear the most cruel persecutors; but
to feax God only : for, says he, " the very hairs of your heads
are all numbered." And, indeed, wicked men, — .so absolute
and universal is the divine government, — are, according to the
language of Scripture, which is the language of God's heart, in
God's hand, as a rod, an axe, or a saw, and as much at his con-
trol. (Isa. X. 5, 15.) And, therefore, St. Paul, viewing things
in this light, taught Christians, in his day, to consider all their
persecutions as coming from the hand of their heavenly Father,
and designed by him as kind, loving chastisements, for their
god's wisdom in permitting sin. 147
benefit ; and on this hypothesis, encourages them not to faint,
nor be discouraged, but rather to take all well, and improve all
to their spiritual good. (Heb. x. xi. xii.) And in this light, all
the people of God, from the very earliest ages, have been wont
to view the injuries they received from wicked men as coming
from the hand of God. So Job, when the Sabeans and Chal-
deans had robbed him, views them only as instruments used
by God to answer holy and wise ends. " The Lord gave, and
the Lord hath taken away; blessed be the name of the Lord."
So when Eglon, king of Moab, came against Israel in the time
of the judges, it was looked upon that God had strengthened
him to do it, thereby to chastise them for their crimes. So
when Shimei, in a most malicious manner, cursed David, he
saw the hand of God in it, and said, " The Lord hath bidden
him." So when Hadad the Edomite, and Rezon the son of
Eliadah, endeavored to disturb Solomon's peaceful reign, it was
believed, by good people, that God stirred them up to do it,
to chastise Solomon for his sins ; as was also the case with
Jeroboam the son of Nebat, that Avicked pretender, who after-
wards " made Israel to sin." And when Rehoboam, the son of
Solomon, through the pride of his heart and the ill advice of his
young men, returned a rough answer to his subjects, which
issued in the loss of ten tribes, and was followed with a long
series of calamities for many generations, it was said, that " the
cause was of God, that the Lord might perform his word."
And when Amaziah king of Judah, through the vanity of his
mind, challenged Joash the king of Israel to battle, which
issued in his own overthrow, it was viewed as coming from
God. " For it came of God that he might deliver them into
the hands of their enemies, because they sought after the gods
of Edom." And when Ahab was seduced by his false prophets
to go up to Ramath Gilead to battle, to the loss of his life, the
whole plan is represented as being laid in heaven. ( I Kings
xxii.) And when that proud tyrant, the king of Babylon, the
hammer of the whole earth, had destroyed Jerusalem, burnt
down the holy temple, and laid all their country in ruins, pious
people all saw the hand of God in it, and believed that, "at
the commandment of the Lord came this upon Judah." But
time would fail, to mention all the instances of this nature
recorded in God's holy word. And surely it must be needless,
when, as in our present war, we through all New England
have in so public a manner joined universally to profess and act
upon this very principle, that wicked men are in the hands of
God, and can do nothing but by his permission, and are abso-
lutely at his control; for which reason we have had public
148 A VINDICATION OF
fasts, and public tliniiksgivings, relative to the war, as though
we firmly believed the universal extent of divine providence.
But if the providence of God extends to the lesser, it does
much more to the greater concerns of the intellectual system, as
our Savior reasons. (Matt. x. 29, 30, 31.) If it extends to the
sinful actions of men in this fallen world, which are compara-
tively but of little consequence, nuich more to the original
introduction of sin into the moral system, which was an affair,
strictly speaking, of infinite consequence. If it extends to the
sparrows, one of which was valued at but half a farthing, so
that they could not any of them fall on the ground without
God's all-seeing eye and all-ordering hand, much more to the
fall of angels, and to the fall of man, beings of more value than
many sparrows. If the very hairs of our heads are all num-
bered, much more is God concerned about the spiritual and eter-
nal welfare of the whole intellectual system ; so that we may
have the greatest assurance that, ever since the creation, not one
evil thing has come to pass, but under the eye of the Omnis-
cient ; determined, permitted, and overruled by infinite wisdom
and perfect rectitude. Do you believe this, my friend ? Indeed
you must believe it with all your heart, for this is •' the Scrip-
ture account of the matter." Besides, —
2. God is a being of absolute perfection ; infinite in wisdom,
perfect in rectitude, boundless in goodness, who has an infinite
regard to his own honor and to the good of the system ; as rea-
son and revelation teach. And as, from the absolute perfection
of the divine nature, it is impossible for God to lie, so, for the
same reason, it is impossible he should counteract any of his
perfections. Therefore the whole of his conduct towards the
intellectual system is absolutely perfect, and is no more capable
of emendation than God is of becoming holier and wiser than
he now is ; for he must necessarily choose the best plan from
eternity, and necessarily abide by it to eternity. For, —
3. The Holy Scriptures give us the fullest assurance, that
God is '' the same yesterday, to-day, and forever ; " " of one
mind; " " with whom there is no variableness, neither shadow of
turning ; " and that "his counsel shall stand, and he will do all
his pleasure." So that he never did, and never can, alter
his original plan, or suffer himself to be disappointed. (Ps.
xxxiii. 10, 11.)
He laid a scheme to bring the Israelites to the land of
Canaan, and promised to do the thing ; nor could all their wick-
edness in the wilderness provoke him to give up the design ;
yea, he was disposed to prosecute it just as much as if they
had not sinned ; as he informed Balaam, to the terror of Balak.
god's wisdom in permitting six. 149
" God is not a man, that he should lie, neither the son of man, that
he should repent ; he hath not beheld iniquity in Jacob, neither
hath he seen perverseness in Israel/' He had laid a scheme to
continue the Jews his visible people until the coming of the
Messiah and the setting up of the Christian church, nor could
all their sins before the Babylonish captivity, nor all their per-
verseness afterwards, induce him to cast them off, and give up
his design. No. "I am the Lord," says he. "I change not."
I abide by my original plan. " Therefore., ye sons of Jacob,"
infinitely provoking as your conduct is, ''are not consumed."
He wrought for his great name's sake through the whole affair ;
and his infinite resolution to accomplish his glorious plan kept
him immovable, and finally carried him through, in spite of all
possible provocations from a most ungrateful, perverse people ;
even as he himself had declared, when, speaking of this very
thing, he says, " the zeal of the Lord of Hosts will perform
this."
And as nothing could ever induce the unchangeable God to
alter any of his plans himself,* so none of his creatures were
ever able to disconcert them. Joseph's brethren attempted to
do it in one instance, and Pharaoh struggled still much more to
do it in another ; but, in both cases, all they did was overruled
to accomplish the divine designs to the best advantage. God
had laid a scheme to bring the Jews, out of the Babylonish
captivity, to their own land. The thing looked to them almost
impossible. They walked in darkness, and saw no light.
"Trust in the Lord, and stay yourselv^es on your God," said the
Almighty, speaking of this very thing, for " my counsel shall
stand, and I will do all my pleasure." And if the Almighty
would not suffer himself to be disappointed in his lesser
schemes, which were of smaller importance, much less will he
suffer himself to be frustrated in his grand universal plan, which
is of infinitely greater concern, and in which his own honor,
and the eternal welfare of the whole system, are infinitely
interested.
Besides, if we do but really and firmly believe the absolute
omniscience and all-sufficiency of him who is King of kings and
Lord of lords, we cannot but see the reason of the thing, and be
* God laid a scheme to bring the Ninevites to repentance. He sent Jonah to
preach, and threaten destruetion. The Ninevites are brought to repentance,
exactly according to his design ; so that he did not alter, but exactly accomplish
his plan in that case. The same may be said of all other instances of the like
kind recorded in Scripture ; which, however, arc sometimes, contrary to all rea-
son, used to prove that the omniscient God may, on new views, alter his
purposes ; when, in fact, he would not be omniscient were he capable of so
much as one new idea.
13*
loO A VINDICATION OF
Still further assured that he can neither alter any of his plans
himself, nor possibly be disappointed by any of his creatures ;
for, from eternity, all possible plans lay open to his view ; he
had his choice, he chose the best ; and what in all nature can
induce iiini to alter his choice, and prefer one not so good ?
Upon after-consideration, we often iiave new thoughts, or view
things in a different light, and so alter our schemes for the bet-
ter ; but God has not had one new idea since he has been in
existence. From eternity he existed, and from eternity all
things were perfectly in his view. It is therefore absolutely
impossible he should ever see any reason to change his purposes ;
and erpially impossible he should change them absolutely, with-
out any reason at all. And his infinite wisdom and almighty
power, whereby he is absolutely all-sufficient, and able with the
greatest ease to do according to his pleasure, in the armies of
heaven and amongst the inhabitants of the earth, renders it
simply impossible that any of his creatures, by power or policy,
should be able to disconcert any of his schemes. And this he
knows ; and this lays a solid foundation for his perfect tranquil-
lity and complete self-enjoyment ; and in the view of this he
can be perfectly happy, and even without one uneasy thought,
at the head of the universe, let the storms here below rise ever
so high. " The Lord on high is mightier than the noise of
many waters, yea, than the mighty waves of the sea." And
this renders him a fit object of trust, a secure refuge to his
l)eople, " though the earth be removed and the mountains
be carried into the midst of the sea." But this leads me
to add,
4. Be firmly persuaded of the perfect and imchangeable hap-
piness of the Holy One of Israel ; or, in other words, believe
with all your heart that he is, not only in name, but in deed and
in truth, " over all, God blessed for ever."
I grant, he is of purer eyes than to behold iniquity ; an infi-
nitely holy and good being ; infinitely engaged to advance his
own honor and the good of his own world. I grant, that sin in
its own nature is infinitely to his dishonor, and tends to the
utter ruin of the whole universe. I grant also, that, to set forth
God's infinite abhorrence of sin, and its contrariety to his per-
fect felicity, and natural tendency really to put him to pain and
distress his heart, God is often said, in the language of Scrip-
ture, to be "grieved," to be " vexed," to be "wearied," to be
" tried," to be " pressed as a cart full of sheaves ; " and could sin
finally disappoint God's glorious designs, and frustrate the
original scheme he had in view in the creation of the universe,
break up the plan on which his heart was so infinitely set;
god's wisdom in permitting sin. 151
could this be, I grant, that he would be not only less happy —
as you inadvertently have intimated that in fact he now is, in
saying, that he would have had " greater pleasure " if things
had been otherwise — I say, not only less happy, but really
miserable ; and that to an infinite degree : even equal to his
infinite regard to his own honor, and to the good of the uni-
verse. To see himself disappointed, finally and forever, in what
was infinitely dear to him ; and that in spite of the utmost
exertion of his infinite wisdom and almighty power ; and dis-
appointed by his own creatures, the clay in his own hands,
headed by the devil, his avowed enemy ; were such an event
possible, would make him feel himself not to be almighty and
all-sufficient ; not to be God ; not to be King, supreme and in-
dependent ; but to lie at the mercy of his creatures : yea, hor-
rible as the expression is, to lie at the mercy of the devil, the
grand enemy to God and to all good ; which feeling must ren-
der the misery of such a being as God is, absolutely complete.
For if the devil can break up God's schemes just as he pleases,
God is absolutely at his mercy as to the accomplishment of any
of them.
So certain, therefore, as we are, that he is, in fact, "over all,
God blessed forever," just so certain may we be, that " his
counsel shall stand, and he will do all his pleasure." And the
whole universe shall know that he is the Lord, and the whole
system be filled with his glory.
And the omniscient, almighty God, perfectly conscious of ail
this, enjoys himself, absolutely superior to so much as one
uncomfortable idea ; and without the least uneasiness, in per-
fect tranquillity, is possessed of an infinite degree of happiness.
Or, to express all in one word, he is "over all, God blessed for-
ever ; of whom, and through whom, and to whom, are all
things: to whom be glory forever. Amen."
And what if we cannot see fully into the reasons of the
divine conduct in the permission of sin, shall we think he has
acted unwisely ? Shall we think he does not mean to do what
is best ? Shall we give up the absolute perfection of the divine
nature ? Shall we ungod our Maker, rather than suspect our
own judgment ? Or shall we give up our belief of the perfect
happiness of the infinitely glorious and blessed God, and believe
him to be a very miserable being, rather than to think that he
can be pleased with that very plan, which he has in fact chosen
before all possible plans ? Or, if he is perfectly pleased with
his own plan, shall we fly in his face, charge him with being
the author of sin, and represent the devil as the greatest saint,
1521 A VINDICATION OF
and God as the greatest sinner ? as you seem to have, dear sir,
with dreadful boldness, ventured to do.* Wherefore,
* Were it natural to all mankiiul, heartily to actiuicsce in all the dispensations
of divine providence, as being perfectly wise, holy, just, and good, excepting only
the pennission of sin, it would not seem so likely, at first glance, that the faiilt
ivas wholly in us in this case. It would be a strange case, and we might be
more at a loss to account for it. But it is not at all uncommon or strange for
mankind to dislike the divine conduct in other instances, as well as this. Thus,
it is a common thing for the crosses and troubles of life to sit heavy on the spirits
of mankind ; and a general murmuring goes round the world ; and thousands
think that none meet with so much trouble as themselves ; and tliat they have
good reason to be discontented ; yet if they have good reason to be discontented,
they are not to blame ; but the fault is in God, in whose hand the rod is, and
from whom aU our afflictions come. O how hard is it for many a one under
great afflictions to bring their hearts sweetly to approve of the divine conduct,
and love and bless the God that chastises them. O how difficult to get and
maintain that frame of spirit, which holy Job expressed in these words, " The
Lord hath given, and the Lord hath taken away : blessed be the name of the
Lord." But whence arises all this difficulty ? Not from any fault in God, aU
whose ways arc wise, holy, just, and good. It is really best, most for the honor
of God and good of mankind, that this apostate race, who have rebelled against
the great King of the universe, turned their backs upon the God that made
them, and are idolizing the good things of this world, should be thus chastised,
that they may know that it is an evil and bitter thing to despise the Lord, to
forsake the fountain of all good ; and be experimentally convinced that all cisterns
are broken cisterns ; and driven to an absolute necessity to confess their sin,
humble themselves, forsake their idols, and return to the only true and living
(jod. But, naturally, we do not love to have our hearts humbled, weaned from
the world, and to have God for the alone portion of our souls ; and as we do not
like the ends, so we cannot be pleased with the means. Did we like the one, the
other might appear full of -wisdom and beauty. If all the dispensations of provi-
dence were calculated to render us rich, honorable, and happy, in the fulness of
all earthly good things, no reproach, no sickness, no losses, no troubles of any
kind, that this world might be our heaven and our home, this Avould suit such
ungodly, proud, worldly hearts as ours naturally are ; and we could love such a
God, and think a\cU of aU his ways. But, alas ! besides all our present troubles,
we are soon to die, leave this world wc arc so fond of, and to go and appear before
our Judge, and receive according to our deeds. This is still more shocking. O
how glad would many be, if there was no such thing as death, and no such day
as the day of judgment ; but above all, nothing is so dreadful as the eternal tor-
ments of hell. This shocks thousands and millions, and tempts them to call in
question all the divine perfections, especially, when all this is threatened in
God's law, for the first transgression, for the least sin. (Gal. iii. 10.)
Now, if it is as difficult to brhig our hearts to be reconciled to all this, as to
God's permitting sin, although in all these particulars we must own God's con-
duct is wise, holy, just, and good, or give up the whole of divine revelation at
once ; have wc not great reason to think that there is something amiss on our own
hearts, some general cause which produces all these effects ? And if we are in-
deed natively enemies to God in the temper of our minds, as the Scriptures teach,
it is not strange that we should feel a general dislike to all his ways. If we are
blind to his glory, and regardless of his honor, and unconcerned about the spir-
itual good of the system, the best good of God's holy and eternal kingdom, and
attached only to our own particular, unholy, and merely carnal interests ; it is not
strange that we should dislike the divine conduct towards the intellectual sys-
tem, as much as the Israelites in the wilderness did God's conduct towards them.
(Kom. viii. 5 — 11.) For although, on the whole, greater glory may be brought
to God, and greater spiritual good to the system, yet if our hearts naturally are
not suited with God's ends, neither will they be with his means ; and so his
whole plan, instead of appearing perfect in -v^-isdom, gloiy, and beauty, may look
god's wisdom in permitting sin. 153
5. I pray you lay it down for a maxinij that sin is, in its
own nature, just exactly the same abominable, odious thing,
and not one whit the better because God permits it to be, and
because he intended, and because he will overrule it to good.
And believe it firmly, and act upon it steadily, that there is not
the least imaginable reason to suspect the wisdom of the whole,
or of any part of the divine conduct, because we cannot see
what good ends he can have in view. The truth of both
which observations has been at large illustrated already.
Is it not pride, my brother, unsufFerable pride, in us, poor
contemptible worms, to get up into the judgment-seat, call
Almighty God to our bar, examine his conduct, and then boldly
pronounce it bad, and publicly tell the world, that he has not
done that "which is most for his own glory ; " and all, because
we cannot see the reasons of his conduct, although we know at
the same time, that our views are so contracted, that we are no
proper judges ; and that it is impossible we should prove his
present plan not to be the best ? Yea, to be so engaged to slur
our Maker's conduct, as to be vexed with a fellow-worm, who
thinks it impossible God should act unwisely, and would there-
fore speak in behalf of the injured Majesty of heaven, and
plead his cause, and endeavor to justify his ways to men ; and
with indignation to cry out, "you have no right to be so
violently confident that the present scheme is most for God's
glory and the good of the moral system ; " — "I can offer rea-
sons sufficient to balance yours, and make the contrary appear
highly probable ; " for I think I can prove, " that, in fact, God
does not do what is most for his own glory ; " and it is " a
mere fallacy " to pretend that he " is obliged to do it ! "
I pray you, sir, give up this impious, blasphemous, principle,
that " God does not do what is most for his glory ; " and if you
think it condescension, pray condescend, at least so far as to
believe that God knows better than you do, and is infinitely
more concerned than you ever was to do as well as he knows
how. You would think it an intolerable reflection, if all your
acquaintance should join to give you this character, namely,
that, in your daily conduct, and even in the most important
affairs, you do not make conscience of acting according to your
best judgment. O blush, be ashamed, and be confounded,
and never open your mouth to justify the impious reflection
as dark and gloomy to us, as did the divine dispensations to Israel of old. On
the whole, I tliink we have infinitely more reason to believe that the faxilt is in
us, than in God ; and that it much better becomes us to suspect our own hearts,
than to "doubt whether God does what is most for his own glory." See these
sentiments more enlarged upon in my sermons.
IS-l A VINDICATION OF
you have, in tlic sight of all the country, cast upon the charac-
ter of the Holy One of Israel ; lest, if you allow yourself,
Pharaoh-like, to oppose your Maker, you, in the end, meet the
same dreadful fate.
Rather, let us seek divine grace, from the God of all grace,
that our hearts may be prepared to approve and love the works
and ways of God, that when they shall in the next world more
fully o{)en to our view, we may be ready to join the general
assembly of heaven, and cry, " Amen, hallelujah ! " O let us
get a heart to love his law, and to love the gospel of his Son,
and heartily approve the daily dispensations of his providence ;
all which, analogous to the whole of his universal plan, are cal-
culated to exalt God and humble the creature. And if we can
be but heartily reconciled to those parts of the divine govern-
ment which are more near to our view, we shall be prepared
heartily to approve of those parts which are more remote ; yea,
and of the whole, for it is all of a piece.
When a sinner is at first savingly converted, he sees but a
very small part of God's universal plan of government ; but
what he sees, he heartily approves and loves, and so he begins to
be habitually prepared to approve and love the whole. He
grows up into this divine temper. At the day of judgment,
this divine temper will be perfect ; and so then he will be per-
fectly prepared to approve, admire, and with all his heart love
and delight in God's universal plan, which then will be opened
to the view of the intellectual system. But those who, when
on earth, had not the least disposition to approve and love any
part of God's moral government, rightly understood, but were
enemies to God, to his law, and gospel, and common dispensa-
tions of his providence towards mankind in this world, will,
when the whole of God's universal plan is opened to view, feel
no approbation ; but rather, their enmity against God, and all
his ways, will break out and rage to perfection to eternal ages.
Wherefore,
6. And lastly, instead of indulging a quarrelling, cavilling,
disputatious temper, and spending our precious time in finding
fault with God's ways, let us rather spend our leisure hours in
reading God's holy word, and in fervent prayer for divine
instruction.
It had been infinitely wiser for the Israelites in the wilder-
ness to have spent their time in prayer to God, than in murmur-
ing against him. Their corruptions made them so blind that
they could not see ; and then they laid all the blame upon God,
for which God doomed them to wander and fall in the wilder-
ness, and never reach the holy land. And they were our
god's wisdom in permitting sin. 155
ensamples ; and these things were written for our instruction.
O therefore, my brother, let us in this benighted world, how
dark soever things appear, not cavil against any of the ways of
God ; but rather humbly cry to him for divine grace to enable
us to believe, thoroughly to believe, that " supreme wisdom
cannot err," and accordingly, ^' heartily to acquiesce in the dis-
pensations of supreme wisdom, and humbly admire and adore
where we cannot fully comprehend ; " in a firm belief that all
the affairs of the universe are by him conducted in such an infi-
nitely perfect manner, as that when " full day shall be poured
on all the ways and works of God," they will appear in such a
light as to bring the greatest glory to God and good to the
system, and so fill all holy beings with " unspeakable joy " and
the most exalted thoughts of God, and even be a source of eter-
nal instruction, and means of the swiftest progress in humility,
holiness, and happiness, in the intellectual system, forever and
ever ; while all join in eternal praises to the infinitely wise God,
" of whom, and through whom, and to whom, are all things :
to whom be glory forever." Amen.
THERON, PAULINUS, AND ASPASIO
OB,
LETTERS AND DIALOGUES
trPON THE NATURE OP
LOVE TO GOD, FAITH IN CHRIST, ASSURANCE OF A
TITLE TO ETERNAL LIFE:
CONTAINING
SOME REMARKS ON THE SENTIMENTS
THE REV. MESSIEURS HERVEY AND MARSHAL.
ON THESE STTBJECTS.
" Amidst all the darkness and trNCERTAiNTT which evidently run through
THE WRITINGS OF THE BEST OF MEN, THIS IS OUR UNSPEAKABLE HAPPINESS,
THAT 'WE HA YE A MORE SURE "VVORD OF PROPHECY, TO WHICH WE DO WELL
TO TAKE HEED.' As FOR OFFENCE, THAT CANNOT BE GIVEN, AND OUGHT NOT
TO BE TAKEN, WHEN ALL WE ADVANCE IS STRICTLY CONFORMABLE TO THE
UNERRING RULE OF TRUTH. I HAVE NOTHING TO DO WITH THE PERSONS OF
MEN, BUT WITH THE TRUTHS OP THE GOSFEL. 0UHANIU8, THOUGH EMINENTLY
DEVOUT, MAY BE MISTAKEN." HeTVey.
VOL. n. 14
ADVERTISEMENT.
If Paulinus's sentiments, finally embraced by Theron, and
exhibited in the following Letters and Dialogues, are agreeable
to the Holy Scriptures, there needs no apology for publishing
them, at a time when the contrary errors so much prevail in
the British dominions. And it is hoped candid readers will
easily excuse the mentioning by name some authors in the
contrary scheme, as they seem to be esteemed the best on that
side of the question. If his sentiments are wrong, let some
man of a clear head and a friendly heart, set him right, from
the sacred oracles of truth ; and it will be accepted, as well
by him as by the public, with the utmost gratitude. For
these are points in which our dearest, our spiritual and eter-
nal interest is greatest concerned; and it is even of infinite
importance, that we know the truth before it is too late.
" Should any thing be urged," says Mr. Hervey, in the
preface to his Theron and Aspasio, " forcible enough to over-
throw my arguments, or detect a mistake in my sentiments,
the world may depend upon seeing a free and undissembled
retraction. I shall look upon it as a duty which I owe to
my conscience, to my readers, and to my God, publicly to
acknowledge the error." And indeed, we who claim to be
the ministers of Christ, are quite insensible to the honor of
God, and to our own eternal interest, as well as the eternal
interest of our fellow-creatures, if we are not conscientiously
concerned to advance and maintain the truth, and nothing
but the truth. Wherefore, to the above-recited declaration
160 ADVERTISEMENT.
of Mr. Hervey, the publisher of these Letters and Dialogues
says Amen, with all his heart.
N. B. As Paulinus had some other books in view, besides
the two chiefly referred to,* so Theron has sometimes intro-
duced a text of Scripture, an argument, etc., not contained
in either of these books, and for which these two authors are
not answerable.
* Most of the marginal references to Hervey's Dialogues, and Marshal on
Sanctification, in the first edition of Bellamy, are omitted in this, as the edition
of those works referred to by him are not now in use. All the important
passages whieh Bellamy introduces from Hervey find Marshal with quotation
marks, arc indicated, in the present edition, by the letters H and if, denoting
those authors respectively. — Eds.
LETTERS AND DIALOGUES.
LETTER I.
THERON TO ASPASIO.
New England, Dec. 15, 1758.
Dear Aspasio :
News from your Theron now in this remote corner of the
earth, yon will eagerly expect by every ship that sails from
these parts. But what shall I write, O my friend ! No pleas-
ant walks, no beautiful gardens, no romantic mounts, my dear
Aspasio, nor any other theme to entertain and to amuse, must
you expect from me ! Alas ! I have been deceived ! My hopes,
once high raised, are, I think, entirely gone. As the "rush
without mire, and the flag without water, so the hypocrite's
hope shall perish."*
As I was walking in my garden, soon after our visit to
Philenor,! (which was, as I remember, about the middle of
harvest, A. D. 1754,) musing on all your agreeable conver-
sation, your fervent zeal, and how you urged me to believe —
To believe what ? said I, to myself. To believe that Christ
died for me. How for me? thought I. Aspasio knows, I
believe that Christ died for sinners. Yes, but he would have
me apply that to my own soul, and believe Christ died for me.
Aspasio knows, I believe that Christ died ; that whosoever,
according to the true sense of the gospel, believes in him,
should not perish, but have everlasting life. Is this believing
in him? Is this justifying, saving faith? To believe I am one
that he died for ; one for whom he intended to procure pardon,
reconciliation with God, and eternal life ? Yes, this, this is
faith. " A real persuasion that the blessed Jesus has shed his
* The first edition of Mr. Hervey's Dialogues is referred to in this letter ; as
Theron is supposed, soon after the conversation at Philenor's, to have experi-
enced what follows.
t Mr. Hervey's Dialogues, vol. iii. p. 262.
14*
162 THERON TO ASPASIO.
blood for nio, and fulfilled all righteousness in my stead, that
through this great atonement and glorious obedience, he has
purchased, even for my sinful soul, sanctifying grace, and all
spiritual blessings." ^^- To believe it was for tnc, just as if I had
been mentioned by name ; even just as my tenant believed me,
when, in his last sickness, I sent a message, assuring him I had
cancelled the bond, and forgiven his debt. And just as David
believed the kingdom of Israel should be his own, on the
express promise of Almighty God. And just as I believed my
lands to be my own, by the deeds of conveyance. In a word,
Aspasio would have me go to God, and say, " Pardon is mine,
grace is mine, Christ and all his spiritual blessings are mine;"
not because I am conscious of sanctifying operations in my
own breast, but because I am conscious I am a sinner — all
these blessings being consigned over to me as such, in the
everlasting gospel ; with a clearness unquestionable as the
truth, with a certainty inviolable as the oath of God. No
clogging qualifications insisted on ; only believe, and all is
mine. I longed to know that Christ was mine.
"And could I sec my title clear
To mansions in the skies,
I'd bid farewell to every tear,
And wipe my weeping eyes."
But how can I see ! how can I believe ! O my unbelieving
heart ! what shall I do ? " Cry to God for help," says my
Aspasio. " Seek the blessed Spirit, to testify that God has
given me eternal life ; and this life is in his Son ; and to wit-
ness with my spirit, that I am a child of God."
Thus, as I walked, I mused ; my heart was full ; I stopped,
with eyes lift up to heaven, and said, " I believe ; Lord, help my
unbelief." I thought of Calvary. I heard the soundings of his
bowels, and of his mercies towards me. " O thou of little
faith ! wherefore dost thou doubt ? " Wherefore dost thou
doubt of my love to thee, for whom I have shed my blood ?
I believed ; I was ravished j I was full of love, joy, and grati-
tude ; and with eyes again lift up to heaven, I said, " Glory be
to the Holy Ghost for testifying of Christ in my heart, and
appropriating this great salvation to my soul." And thus I con-
tinued rejoicing for several days, and thought I should never
doubt again.
But, O, alas ! the scene soon changed. I gradually lost a
sense of my great danger, and great deliverance, as the Israelites,
who sang God's praise, but soon forgat his works ; or like the
stony-ground hearers, who heard the word with joy, endured
for a while, and fell away. Or rather like the thorny ground ;
THERON TO ASPASIO. 163
for, as about this time I removed into New England, the cares
of the world came in upon me, and choked the word, and I
brought forth no fruit ; rather, I lost all disposition to pray or
praise, and my devotions degenerated into mere formality.
And now unbelief, as I then called it, began to work.
<' Surely all is mere delusion," thought I. But again I said,
'•This is my infirmity." And those words of Scripture were
some comfort to me — "0 thou of little faith, wherefore dost
thou doubt ? Who against hope believed in hope. Who walk
in darkness and see no light, let them trust in the Lord, and
stay themselves on their God. Why art thou cast down, O
my soul ? hope thou in God." And I watched and prayed,
and strove against my unbelieving thoughts.
From this time forward, having no clear marks or signs of
grace for my comfort, nor any new manifestations of the love
of God to my soul, I began, as you had directed in such a case, to
live by faith. I used every day to go to God, and say, " Par-
don is mine, grace is mine, Christ and all his spiritual blessings
are mine." And thus, unconscious of any sanctifying opera-
tions in my own breast, I lived wholly by faith ; by faith, as I
thought, on the promise and oath of the unchangeable Jehovah.
And thus I continued many months, generally pretty easy ;
although sometimes troubled with doubts and fears.
But above a year ago, as I was reading my Bible, in the
thirteenth chapter of St. Matthew's Gospel I found the parable
of the sower, which reached my case, and greatly gained the
attention of my heart. Here I saw the various sorts of hearers,
the different kinds of Christians described ; and perceived that
none are esteemed good men by our blessed Savior, but those
who, like the good ground, bring forth fruit. This startled
me ; this gave my faith a shock I never could get over.
However, not knowing but that I mistook the meaning of
that parable, I resolved to search the Scriptures, to see if it
were really the character of all true believers to bring forth
fruit ; that is, as I understood it, to be holy in heart and life. I
began with the Gospel of St. Matthew, and read the New
Testament through, and made a collection of many texts of
Scripture, which I wrote down and commented upon. I will
give you a specimen from my diary.
'< November 20, 1757. I retired as usual to read the Holy
Scriptures, by which I am to be judged at the last day. I began
to read Christ's sermon on the mount — ' Blessed are the poor
in spirit ; Blessed are they that mourn ; Blessed are the meek ;
the pure of heart,' etc. But, alas ! O my soul ! I am not con-
scious of these good qualifications : are there not, nevertheless,
164 THERON TO ASPASIO.
blessings laid up for me? I read on to chap, vii., ver. 19, 27.
* Every tree that bringeth not forth good fruit, is hewn down
and cast into the fire. By their fruits ye shall know them.
Not every one that saith unto me, Lord, Lord, shall enter into
the kingdom of heaven, but he that docth the will of my
Father which is in heaven.' This, this, 0 my soul, reaches
my very case ; this is my character ; and this my doom ! The
following verses condemn me too. I am the man that has
built his house upon the sand." Thus far my diary.
But how discouraging soever all this appeared, yet still I
maintained some secret thoughts, that I was only a backslider,
and should see things clearer after a while. Besides, to give
up my hopes, and look upon myself a poor, Christless sinner,
after I had so long settled down in quiet, was like death to my
spirits. It opened a most frightful prospect before me. If not
converted now, most probably I never shall be. I had as good
live on in pleasing delusion, as sink down into despair.
And besides, I remembered you had said, " This method of
seeking peace and assurance," by signs of grace, " I fear, will
embarrass the simple-minded, and cherish rather than suppress
the fluctuations of doubt ; for let the marks be what you please,
they are all a feeble and precarious evidence." And I wished
I could boldly say, as once I did, " Pardon is mine, grace is
mine, Christ and all his spiritual blessings are mine," however
unconscious of sanctifying operations in my own breast. ^^- But
our blessed Savior's words struck terror through my soul —
" He that heareth these words of mine, and doeth them not, is
like a foolish man, that built his house upon the sand."
About this time, I was, by a religious person well acquainted
with my case, directed to Mr. Shepherd on the Parable of
the Ten Virgins, Mr. Edwards on Religious Affections, Mr.
Brainard's Life, and some other books of the same stamp ;
" which," said he, " are esteemed by pious people in New
England as the best of books on experimental religion." I
obtained the books, I read them ; they condemned not only my
present state, but all my notions of religion ; and represented
true religion to consist in something essentially different, of
which I had never had the least experience ; which, instead
of affording comfort and hope to my dejected mind, did but
confirm my former doubts and fears. What now to do, I could
not tell. Here, three thousand miles fronr my dear Aspasio, I
cannot see his face, nor have his aid. I must find out another
spiritual guide. I heard of one Paulinus, a clergyman, a noted
friend to vital piety, a tender, faithful guide to bewildered souls ;
but not in my Aspasio's scheme. My conscience said, " Go
DIALOGUE I. 166
see the man, and act an honest part ; tell him all your case ; be
willing to know the truth." My heart replied, " I cannot go."
But as a serious, solemn sense of the eternal world was now
daily growing in my heart, I was soon brought to a better
mind ; particularly in the evening of December 8, 1758. As I
was alone for secret prayer, I had such a sense of eternity, a
boundless eternity, and such a view of the dreadfulness of
eternal damnation ; the amazement and horror of self-deceived
hypocrites, opening their eyes in eternal woe, who once refused
to see, while there was hope, but now must see when all hope is
forever gone ; that I shuddered, and was ready even to cry out
with anguish at the terrifying thought of this being at last my
dreadful lot. Whereupon, resolving to be honest at all adven-
tures, I determined on a visit the next Monday evening. I
went ; I went again and again ; and knowing my dear Aspasio
would be glad to hear what passed, I wrote down the substance
from time to time, which I now send enclosed, in the form of
Three Dialogues ; which, when you have read, I am sure you
will pity my case. And, O my Aspasio, cease not to pray for
Your disconsolate
THERON.
P. S. I expect no opportunity to write you again till early
next spring; when you may look to hear further from your
Theron, if on this side eternal burnings. God only knows
how that will be. Adieu, my dear Aspasio.
DIALOGUE I,
On Monday evening, (December 11,) I had the happiness to
find Paulinus at home, alone in his study. He received me with
all the politeness of a gentleman, and with all the undissembled
goodness of a Christian. After inquiring into the state of reli-
gion in Great Britain, when I came from thence, perceiving,
by what was said, my acquaintance with Aspasio, he made
some inquiries after him, and his sentiments of religion, and
about a book he has lately so strongly recommended ; * which
* Mr. Marshal's Gospel Mystery of Sanctification ; " which I shaU not," says
Mr. Hervey, " recommend in the style of a critic, or like a reader of taste, but
with all the simplicity of the weakest Christian ; I mean from my own experience.
It has been made one of the most useful books to my own soul ; I scarce ever fail
to receive spiritual consolation and strength from the perusal of it. And was I
to be banished into some desolate island, possessed only of two books besides my
Bible, thia should be one of the two, and perhaps the first that I would choose.'
166 THERON TO ASPASIO.
gave mc an opportunity, without letting him into the state of
my soul, — a thing I was loath to do, — to bring upon the board
topics I designed. Wherefore I began.
Thcron. Sir, may I know your sentiments relative to some
points in these books?
Paulinns. I am willing you should know my sentiments on
any of the doctrines of religion ; but should choose to say
nothing of the sentiments of any particular author by name.
Tlicr. I am sensible this is not so desirable, nor should I
ask it, but that I am not a little embarrassed between the
scheme of religion, advanced in President Edwards's Treatise
on Religious AtFections, and this advanced in these books. And
I want to know what may be said in answer to the particular
arguments of these divines. And I shall consider all you say,
how plain soever; for I desire to use the greatest freedom, not
in a personal light, as designed to reflect at all on these authors,
but only as designed to give instruction to me. And if you
could particularly answer several things I find in them, it would
give me much more satisfaction, than to hear your opinion in
general. Besides, you know what authors publish to the world
they voluntarily submit to the examination of all. And if the
good of mankind, which all authors profess to seek, calls for a
particular examination of any of their writings, they cannot
consistently be displeased, if they are used with candor. These
authors themselves have taken the greatest freedom to speak of
the sentiments of divines, ancient and modern. And I know
my dear Aspasio would be perfectly pleased to hear you, with
the utmost freedom, make all your remarks and observations on
his piece ; for he is one of the most candid, generous, good-
natured gentlemen I ever saw. Pray, sir, therefore, make no
excuses, nor be at all upon the reserve.
Paul. What particular points, sir, do you refer to ?
llier. The nature of love to God, of justifying faith, and of
assurance. To begin with love to God : I desire to know what
is the primary and chief motive, which ought to induce me to
love God ; a view of the ineffable glories of the Deity, as he
has manifested himself in his word and in his works ; or a
belief of his love to me in particular.
Paul. Before we inquire into the original grounds of love to
God, pray tell me, what in God are we to love ; and how are
we to love him.
Ther. " The Lord is not at all loved with that love that is
due to him as Lord of all, if he be not loved with all our heart,
and spirit, and might. And we are to love every thing in him;
his justice, holiness, sovereign authority, all-seeing eye, and all
his decrees, commands, judgments, and all his doings." ^-
DIALOGUE I. 167
Paul Who are under obligations thus to love God ? Saints,
or sinners ? Christians, or heathens ? Some, or all of mankind ?
Ther. All mankind. Even the heathen, who are without
any written law or supernatural revelation, are obliged, by the
light of nature^ to love God with all their hearts, and that
under the penalty of God's everlasting wrath.
Paul. If all mankind, even the heathen world not excepted,
are thus under infinite obligations to love God with all their
hearts, and to "glorify God as God," to use the apostle's
expressions, it must needs be that there is a ground and reason
of love to God, antecedent to a consideration of his being our
reconciled Father and Friend in Jesus Christ ; for the heathen,
millions of them, never heard of Jesus Christ. And there are
great multitudes in the Christian world who live and die with-
out an interest in God's fatherly love in Christ ; and yet you
say, all these are under such obligations to love God with all
their hearts, that they will deserve his eternal wrath for the
least neglect. And, indeed, the Holy Scriptures most expressly
assert the same thing. (Rom. i. 18 — 21. Gal. iii. 10.)
Ther. But, sir, is it not impossible * we should love God
before we see that he is our reconciled Father and Friend in
Jesus Christ ? We must know that our sins are forgiven, and
be well persuaded that God is reconciled to us, before we can
love him.
Paul. God never manifests himself, as a reconciled God and
Father, to any of the children of men, until they are first
reconciled to him, and love him. (John xiv. 21. Acts iii. 19.)
Their first love to God, therefore, must of necessity begin on
some other foundation, from some other inducement ; or they
never can begin to love him at all.
Ther. But what is there in God that can induce us to love
him, unless we first know that he loves us ? I appeal to the
experience of all the true saints, as inconsistent with your sup-
position.
Paul. This is the language of God's law — " Thou shalt love
the Lord thy God with all thy heart." Pray, what reasons and
grounds are there for this law ? Answer my question first, and
* Should a lying fellow bring tidings to an impenitent prisoner, justly con-
demned to die for murder, assuring him of a pardon from his judge, the deluded
murderer might be fuU of love to his judge, and greatly extol his justice, as well
as goodness, and pour out floods of tears ; but on discerning his mistake, he would
Boon retxim to his former temper. God's nature and law are just the same before
he forgives us as after, and as worthy to be loved ; but it is easier for an impen-
itent sinner to commend God's law, in a firm belief he is delivered from the curse,
than to love it as being in its own nature holy, just, and good. Satan knows it
is no evidence of uprightness in God's account, that a man is very religious, if
all his religion arises merely from selfish considerations. (Job i. 8 — 11.)
168 THERON TO ASPASIO.
tlicn I will answer yours. Tell me the grounds and reasons of
this law, and I will tell you what there is to induce us to love
God before we know that he loves us.
Thcr. The law teaches us, first, to beheve that God is our
God, our reconciled Father and Friend. "Thou shalt love the
Lord tinj God:'
Paul. God is our God, the God of the whole human race,
as he is our Creator, our Preserver, our rightful Lord and Sov-
ereign, who has an entire and absolute authority over us ; but
he is not a reconciled Father and Friend to all the human race.
Rather, " the whole world lieth in wickedness," and the great-
est part of mankind are under the divine wrath. (John iii. 36. )
And God is "angry with them every day ; his soul hates them,
and he is whetting his sword for their destruction, if they re-
pent not." And yet, even while in such a state, you grant they
are under infinite obligations to love God with all their hearts,
and that the least defect exposes them to eternal damnation ;
nor have you granted any more than St. Paul expressly asserts,
(Gal. iii. 10.) Now, pray tell me, is this a reasonable law?
Ther. I grant this law is holy, just, and good.
Paul. But then it will follow, that there are reasons and
grounds why God should be thus loved, antecedent to a consid-
eration of his being our reconciled Father and Friend ; reasons
and grounds which are sufficient, which really oblige us in point
of duty, and therefore ought to influence us in practice. And
if we are not influenced by them, we are to blame ; yea, so
much to blame, you say, as to deserve God's eternal wrath.
Ther. It is certain that all the perfection, goodness, and ex-
cellency of the divine nature cannot render God an amiable
object to us, unless we know that he loves us, and is our recon-
ciled Father and Friend.
Paul. The first question is not whether unregenerate sinners,
while dead in sin and enemies to God, do actually love God, but
whether they ought not to love him, — whether the perfection,
goodness, and excellency of the divine nature is not a proper
inducement which renders it reasonable and fit ; yea, which
obliges ; nay, infinitely obliges them to love God. I think you
must grant this ; for how else can the law be holy, just, and
good?
Ther. If I should grant that the perfection, goodness, and
excellency of the divine nature does render it fit and reasonable
that we should love God with all our hearts, yet it is impossible
we should love him, except first we know he loves us.
Paul. If God is really a being infinitely amiable in himself,
and if it is fit and reasonable we should love him for the perfec-
DIALOGUE I. 169
tion. goodness, and excellency of his nature, then there is, yea,
there can be no difficulty in the way of the practice of this
duty, but what lies in the badness of our hearts, and so, what
we are to blame for. And therefore, were our hearts right, we
should love him for his own loveliness,* and feel disposed to
glorify God as God ; as the very heathen ought to do, who
never heard of his designs of mercy by Jesus Christ. Nay, all
the heathen world are at this day, and ever have been, entirely
without excuse in not being thus atfected towards the infinitely
glorious God that made them. Yea, they are for this infinitely
to blame, so as to deserve eternal wrath. And this is St. Paul's
doctrine. (Rom. i. 18, 21.) Nay, this doctrine is fundamental to
St. Paul's whole scheme of religion. Overthrow this, and you
will overthrow his whole scheme, for it is in this view that he
pronounces Jew and Gentile, even the whole world, to stand
guilty before God, with their mouths stopped, without one ex-
cuse to make for themselves, though doomed to eternal destruc-
tion for not loving God with all their hearts. And so holy, just,
and good, does he esteem this law to be, as that it was needful
the Son of God should be set forth to be a propitiation, to de-
clare God's righteousness, that " He might be just," and not go
counter to all good rules of government in pardoning and saving
true penitents.
The}\ The heathen were liable to destruction for their idol-
atries and gross immoralities.
Paul. Yes ; and also for their not glorifying God as God.
" The wrath of God," says the apostle, " is revealed from heaven
against all ungodliness " — against the least degree of disrespect
towards the infinitely glorious Majesty of heaven. The least
defect of love towards God exposes them to eternal destruction.
This was the apostle's constant doctrine, and a chief foundation
of his whole scheme of principles. (Gal. iii. 10. Rom. i. 18 ;
iii. 20.)
Ther. But the Gentiles had not so much as heard of the
way of salvation by Christ, and must therefore, if their con-
sciences were awakened, be in fearful expectation of eternal
wrath. But surely it must be absolutely impossible we should
* If our hearts were right, that is, were as they ought to be, were as the law
requires them to be, we should love God for his own loveliness. But in regen-
eration our hearts begin to be right ; therefore, then, even at that instant, we
begin to love God for his own loveliness. For at that very instant when " the
vail is taken from our hearts, we all, with open face, behold, as in a glass, the
glory of the Lord." Even the law, as a " ministration of death and condemna-
tion, appears glorious." But every man is to blame that his heart is not right.
Theron pleads impossibihty. St. Paul, however, declares this kind of impossi-
bility to be no excuse. (Rom. i. 20, 21.)
VOL. II. 15
170 THERON TO ASPASIO.
love God, if we view him as disposed to punish us in hell for-
ever. Yea, " il' I look on God as contrary to me, as one that
hates me and will damn me, my own innate self-love will breed
hatred and heart-risings against him in spite of my heart." M.
Paul. That is, the divine law is so intolerably cruel, that,
unless it is entirely set aside as to us, we can never be pacified
towards our Maker. We are in arms, in open rebellion so viru-
lent that we are full of " hatred and heart-risings," in spite of
all restraints. And we proclaim, in the sight of Heaven, our
cause is so just, that we can never lay down our arms, fall at the
foot of our sovereign, and justify his law ; nay, we can never
have one good thought of him, till first he set aside his law,
remove the curse, and grant us heaven upon our demands.
Upon this condition, we will forgive our lawgiver for what is
past, and be at peace for the future. On this footing, we will
lay down our arms and be reconciled. Our first work, there-
fore, is to believe that God doth give Christ and his salvation
to us, and is become our reconciled Father and Friend. And
this belief is to lay the foundation of all our religion. But O.
my dear Theron, such a faith, growing up out of such an unhum-
bled, unsubdued heart as this, and a religion arising from such
a root, is all delusion, if there be any such thing in nature as
delusion.*
Besides, tell me, my Theron, do you verily believe, that
God's disposition to punish sin, according to his holy law, is a
hateful disposition? And do you verily believe, that God is an
odious being on this account ? Or do you allow yourself to
hate God, for that for which he appears infinitely amiable in
the eyes of all the heavenly world? (Rev. xix. 1, 6.) Or, is
your heart a carnal, unregenerate heart, under the full power
of enmity against God and his law? (Rom. viii. 7.) It is
certain, what you say can never be justified. For if we have
given God just cause to hate and punish us, by our wickedness,
he is not the less lovely for being disposed to do so, except he
is the less lovely for being holy and just ; that is, the less
lovely for that in which his loveliness in a great measure
consists.
You acknowledge the law is holy, just, and good, even as to
the heathen world, who never heard of a Savior. Therefore,
it is not the grace of the gospel that makes the law good. The
law is older than the gospel, and was holy, just, and good,
* How righteous is it in the holy Sovereign of the world, to suffer such a
proud, self-righteous sinner, so ready to quarrel for a pardon, to be deluded with a
false persuasion that he is pardoned ! As he takes Satan's side against God and
his law, so God may justly leave him in Satan's power. (2 Thess. ii. 10, 11, 12.)
DIALOGUE I. 171
before the gospel had a being. Yea, the law had been forever
good, if Christ had never died. We were not the injured,
abused party ; Christ did not die to make satisfaction to us,
pacify our angry minds, and allay our " hatred and heart-risings."
The grace of the gospel is not granted to counterbalance the
rigor of the law, and to render God's plan of government justi-
fiable ; and so to sweeten the embittered minds of God's enemies.
God the Father was not a tyrant, nor did his Son die a sacrifice
to tyranny, to rescue his injured subjects from the severities of
a cruel law. Nay, if the law in all its rigor had not been holy,
just, and good, antecedent to the gift of Christ, there had been
no need God should ever give his Son to die, to answer its
demands. It ought to have been repealed on Adam's fall, if
too severe for an apostate race ; and not honored by the obedi-
ence and death of God's own Son. If this law, as binding on
a fallen world, is not in itself holy, just, and good, glorious and
amiable, the gospel of Christ is all delusion. For it is impossi-
ble the Son of God should die to answer the demands of an
unrighteous law. It was wrong he should bear a curse in our
stead, which we ourselves did not deserve. Such an appoint-
ment would have been inconsistent with all the divine perfec-
tions. If we view the law as too severe, we must view the
gospel as not of God, if we will be consistent with ourselves.*
* In Mr. Hervey's ninth Dialogue, vol. ii. p. 16, edit. 1st, Aspasio having
cited the words of the apostle to prove his point, " As many as are of the works
of the law, are under the curse," (Gal. iii. 10,) Theron objects, and Aspasio
answers as follows : —
" Theron. Under the curse ! because oiir attempts to obey, though faithfully
exerted, are attended with defects ! Is not this unreasonable and shocking ?
Unreasonable, that the God of justice should establish a law of such consummate
perfection, as no child of Adam can, even -with his utmost assiduity and care,
fulfil ! Shocking, that the God of mercy should thunder out so severe a denun-
ciation, on the least inadvertent breach, on every unavoidable failure ! This
exceeds the relentless rigor of Draco, or the tyrannical impositions of the Egyp-
tian taskmasters. Draco is said to have written his laws in blood ; yet he never
enacted such mstitutions as were absolutely too strict and difficult to be observed.
And though the Egyptian taskmasters insisted upon the full tale of bricks,
without allowing the necessary proportion of straw, yet the punishment they
inflicted was incomparably less than everlasting destruction."
" Aspasio. Had God Almighty's design in delivering his law to fallen man-
kind been to propound the means of their justification, your argument would
have been valid, and your inference undeniable. But the supreme legislator had
■ a very different, a far more mysterious end." That is, he designed the laAV to be
our schoolmaster, to bring us to Christ ; as Aspasio goes on to show, (p. 18, 19, 20,)
without once thinking, that if the law, antecedent to a consideration of the inter-
position and death of Christ, was a cruel law, Ukc that which the Egj'ptian
taskmasters urged, it ought to have been repealed. It was a dishonor to God
to make it, and a greater dishonor still to appoint his Son to answer its demands.
Nor is a cruel law fit to be a schoolmaster in God's world, or suited to teach us
any thing, but to have hard thoughts of God. And yet Aspasio goes on to say,
(p. 21,) "Rather than the divine law should lose its honors, Sodom and Go-
morrah were laid in ashes ; the ancient world was destroyed with a deluge ; the
172 THERON TO ASPASIO.
Therefore, yon and I must a|tj)r()V(' the law as lioly, just, and
good, glorious and aniial)lo, with aj)i)licati()n to ourselves, before
we can, with all our hearts, believe the Gospel to be true.
And therefore, not a belief of God's love to us, but a view of
the infinite loveliness of the divine nature, must reconcile us
to the divine law. Nor does this reasoning attempt to prove
an impossibility; but rather it demonstrates the al)Solute neces-
sity of regeneration, as antecedent to the first act of faith ; a
doctrine your author does not believe ; and yet a doctrine
plainly taught in Scripture. (John i. 12, 13.)
TJur. Whatever we may do in speculations, when at ease,
it is imj)Ossible, under a lively sense of the dreadfuhicss of eternal
damnation, that we should, with a])plication to ourselves,
approve in our very hearts the law in all its rigor, as holy, just,
and good, as being really amiable and glorious in itself, till we
know we are delivered from its curse.
Paul. If the law, in all its rigor, is not holy, just, and good,
glorious and amiable, before we are delivered from its curse, it
is a pity the beloved Son of God was obliged to die to answer
Its demands. It is a pity that a bad, a hateful law, should be
so infinitely honored in the sight of the whole intelligent sys-
tem. It is a pity God ever made it ; a greater pity he suffered
it to stand unrepealed ; but the greatest pity of all, that he
gave his Son, his only-begotten and well-beloved Son. wor-
shipped by all the hosts abov^e, to die upon the shameful, painful
cross, to answer its demands. The gospel opens a sad and
gloomy scene to all the inhabitants of heaven, if the law is not
a glorious law. You may, O my Theron, be ravished to think
Christ died for you, let the law be good or bad ; but you can
never acquiesce in the gospel way of life by the blood of Christ,
as honorable to God, till the law first appears glorious in your
eyes ; but rather, (forgive me, my friend,) I say, you will rather
feel the heart of an infidel in your breast. You may be rav-
ished to think Christ died for you ; although you conceived of
God the Father, as acting the part, (Heaven forbid the blas-
phemy!) I say, as acting the part of a tyrant in the whole
affair. But then, who can be so stupid as to believe the Son
l)rcscnt frame of nature destined to the flames, and all its unholy inhabitants
must be doomed to hell. Nay, rather than that the least tittle should pass
unaccomplished, its curse has been executed on God's own Son, and all its
injimctions have been fulfilled in the person of Jesus Christ." Very true ; but
does not aU this demonstrate that the law was not too severe and strict, but per-
fectly holy, just, and good: A glorious law. (2 Cor. iii. 7.) And that previous
to the consideration of the grace of the gospel. Had the law been in itself bad,
the death of Christ could not have made it good. Therefore, it was not " God's
design" that the law should be our schoolmaster, that made the law good; but
it was in itself holy, just, and good; and therefore, it was fit to be our school-
master.
DIALOGUE I. 173
of God died a sacrifice to tyranny ? - If you are safe, you care
not how." Is this your heart ? If so, you are quite an infidel.
Indeed, this is the heart of every natural man ; and it is equally
true, that every natural man is under the reigning power of
infidelity. " No man can say, that Jesus is the Lord, but by the
Holy Ghost." "Whosoever believeth that Jesus is the Christ,
is born of God." (See also Rom. x. 9. 1 John iv. 15.)*
Wherefore, the awakened sinner, under a lively sense of the
dreadfulness of eternal damnation, with particular application to
himself, must, through the regenerating influences of the Holy
Spirit, be brought to approve the law, in all its rigor, as holy,
just, and good, as being really amiable and glorious in itself,
before he can so much as believe, in Scripture sense, the gospel
to be true. Till this, every man has the heart of an infidel ;
yea, till this, every man is as much of an enemy to the gospel,
rightly understood, as to the law.
Here, my dear Theron, here lies the great difficulty of em-
bracing Christianity, This sets the world against it. Their
* The external evidences of Christianity may induce men to such a belief of
the gospel, as that they dare not renounce it, though they do not like it ; but
■ttill not give a heart-satisfying conviction of its truth, so long as it seems to con-
tain a system of doctrines inconsistent with the moral perfections of God. But
at first sight, it appears inconsistent with the moral perfections of God, to give
his Son to die in our stead, to answer the demands of a law in its own nature too
severe. So long, therefore, as the law appears in this light, no man can heartUy
believe the report of the gospel. (Gal. iii. 10. 13.) And this is one reason that
all unregenerate men, who in Scripture are considered as enemies to God's law,
(Rom. viii. 7. 9,) are represented as not believing the gospel. (1 John v. 1, etc.)
And this shows, how our unbelief of the gospel arises from our enmity against
God and his law, (John vii. IT. and viii. 47,) and so is truly criminal. (John
iii. 18 — 21.) And this accounts for the fearful apprehensions of eternal destruc-
tion so common to awakened sinners, who begin to see their state by law, but as
yet do not approve the law as holy, just, and good. It is not strange their fears
run so high, when they do not believe the gospel to be true. And this accounts
for the aptness of awakened sinners to catch hold of false hopes, and build on
false foundations; as they are blind to the only true way of escape by Jesus
Christ. And this shows how preposterous it is to think to persuade sinners to
come to Christ and trust in him, before first they approve the law by which
they stand condemned. They may be deluded by false suggestions and false
joys, but they will never believe the gospel to be true with all their hearts, till
first they approve the law. Regeneration must be before faith. (John i. 12, 13.)
As to the unthinking multitude, who believe any thing, they know not why, they
may believe the gospel just as the Mahometans believe their Alcoran, merely
because their fathers believed it before them. But no thinking, considerate man,
who has a right doctrinal understanding of the gospel plan, can ever believe it
with all his lieart, or cordially acquiesce in this way of life, tiU, by seeing the
glory of the God of glory, he approves the law as holj', just, and good, and so is
prepared to see the wisdom of God in the death of his Son. See Mr. Edwards
on the Affections, p. 182, 199, on the Nature of Faith. See also, Air. Edwards
on the Freedom of the Will ; in which all the objections of the Arminians against
the divine law, as requiring more of us than we can do, are sapped at the foun-
dation. See p. 159, 177. See also the author's True Religion Delineated,
wherein his sentiments relative to the nature of law and gospel may be seen
more at large, and objections answered. As also in his Sermon on Gal. iii. 24.
15*
174 THERON TO ASPASIO.
hearts liato it. and their wits and pons arc in a manner con-
stantly cnij)loyed to banish it from the face of the earth. All
the chief errors in Christendom grow np from a secret hatred
of God's holy law. But all their elaborate volumes arc con-
futed M'ith this single sentence : Christ loved the law in all its
rigor, and felt it was lioly, just, and good, or he would never
have left his Father's bosom to die uj)c)n the cross, to answer
its demands. Antinomians, Neonomians, Arminians, etc., must
all give up their various schemes, or, if they will be consistent
with themselves, go off into open infidelity. For the law in all
its rigor is right, and glorious too, or the Son of God had never
died to answer its demands.*
Ther. But, sir, is not what some say agreeable to Scripture,
reason, and experience, namely : that as our enmity against God
arises from conceiving him to be our enemy, so we can never
be reconciled to him, till we first see and are persuaded that he
loves us.
Paul. With your leave, sir, I will venture to affirm that this
scheme is contrary to Scripture, reason, and the universal ex-
* If infidels triumph to see professed Christians advance such absurd and in-
consistent schemes, they may do -well to remember, that the very spirit of enmity
to God and his law, which produces these sad effects among professed Christians,
hath led them still farther, even to give up divine revelation itself.
Perhaps, first, the Arminian spirit -wrought in their hearts, and they -were, in
their own fancy, infalUbly certain, that it is not just that God should require
more of his creatures than they can do, and then damn them for not doing. The
next step, they denied the atonement of Christ, and commenced Socinians ; for
it appeared absolutely incredible, that the Son of God should die to answer the
demands of an unjust law. But, lastly, when, on further consideration, they find
that the Old and New Testaments both join to t/;ach, that cursed is every man
that continueth not in all things written in the book of the law to do them, (Deut.
xxTO. 26. Gal. iii. 10,) and find that it is asserted, that Christ was made a curse
for us, to redeem us from this very curse, (ver. 13,) even from the wrath to come,
(1 Thes. i. 10,) and perceive, that the doctrine of atonement is so universally
inwrought into the whole of divine revelation, that it cannot possibly be severed
from it ; and yet consider, that if Christ died to answer the demands of the law,
the law must be supposed to be holy, just, and good, in all its rigor ; a point they
never can believe. Therefore, to extricate themselves out of all difficulties at
once, (bold, daring rebels to God that they be !) notwithstanding all the infallible
evidences God has given to its truth, they run the dreadful venture to give up
the Bible itself. They had rather turn professed infidels, than own the di\-ine
law to be holy, just, and good. And then, so inconsistent arc they, they pretend
to make the law of nature their only rule ; not considering that their enmity to
the law of nature, the true and real law of nature, hath driven them to "this
dreadful length.
"The fool saith in his heart, There is no God." Did mankind really believe
that there is a God of infinite glory, they could not but be con-vTnced that they
are really under infinite obligations to love him as such with all their hearts ;
and that "the least defect deserves his everlasting wrath. But a faUen world are
dead to God, bUnd to his beauty, and enemies to his law ; as all their reasonings
and all their conduct join to prove. So that atheism is the root of all errors ;
and enmity to God and his law shuts our eyes against the truth, and gives infi-
delity a reigning power over our hearts.
DIALOGUE 1. 175
perience of all true saints. As to the experience of all true
saints, we have that in the plainest language described by an
inspired writer. " We all, with open face, beholding, as in a
glass, the glory of the Lord, are changed into the same image."
A sight of the glory of God is what moves us to love him.
Love to God is that image of God we are changed into. The
image of God chiefly consists in love, as all own. And this is
produced by a sense of God's glory, as the inspired apostle
affirms. Besides, this scheme is contrary to the whole tenor of
Scripture, which every where teaches, that those who are ene-
mies to God are actually in a state of condemnation, (John iii.
18,) and of wrath, (ver. 36,) and never can nor will be received
into the divine favor till they repent imd are converted, (Acts
iii. 19.) till they turn to God, (Prov. i. 23, 24. Ezek. xxxiii,
11,) and are reconciled to him through Jesus Christ. (2 Cor.
V. 20. Luke xiii. 3, 5.) And, indeed, a true justifying faith
comprises all this in its very nature, in its very first act. Be-
sides, if one should be so deluded as to believe God was recon-
ciled to him while impenitent and out of Christ, this belief
would not, could not, bring him to love God. It is true, such a
one might, like the carnal Israelites at the side of the Red Sea,
be full of joy and love, arising merely from self-love ; a kind of
love which has in it nothing of the nature of true love to God,
but is consistent with a reigning enmity against him.
Ther. But if our enmity against God arises from conceiving
him to be our enemy, remove the cause, and the eff'ect will cease.
If we view him as our reconciled Father and Friend, the occa-
sion of our enmity being removed, our enmity will cease, and
we shall naturally love him.
Paul. Right, Theron ; you say true, if that be the only
cause of our enmity, this will effectually remove it. Nor shall
we need to be born again, (John iii. 3,) or to have any new
principle of divine life communicated to us. (John iii. 6. Eph.
ii. 5.) But from the principles of nature we may love God
thus, (Matt. V. 46,) and the regenerating, sanctifying influences
of the Holy Spirit will be wholly needless. The vail need not
be taken from our hearts, that we may behold the glory of God.
(2 Cor. iii. 18.) Only let God declare that he loves us, and all
is done. And if he was our enemy before we turned enemies
to him, it seems proper and meet he should declare himself to
be reconciled first. Be sure, as this will put an end to the whole
controversy between him and us, and set all things right. And
one would think, that the God of peace would not be backward
to make such a declaration, in the most explicit manner, to all
the human race, and that without the interposition of a medi-
176 THERON TO ASPASIO.
ator, if indeed he became an enemy to the human kind before
we turned enemies to him. But if the human kind, without
the least provocation, turned enemies first, and without any rea-
son revoked from their rightful Lord and Sovereign, and, when
God infinitely deserved their highest love, joined in open rebel-
lion with Satan, God's avowed foe ; and if this, our infinitely
unreasonable enmity, is now the result of the very temper of
our whole heart, even of a fixed contrariety of nature to God,
his law and government, which yet are faultless, — yea, perfectly
holy, just, and good, (Rom. vii. 12, and viii. 7,) it is infinitely
unreasonable that God should forgive us till we acknowledge
this is the case, and approve his law, by which we stand con-
demned, in the very bottom of our hearts. (Luke xviii. 13.)
Nor, till we do this, can we possibly look to God, through Jesus
Christ, for pardon, as absolutely of mere free grace, without
which the righteous Monarch of the universe has declared we
never shall be forgiven. (Rom. iii. 24, Mark xvi. 16.) But
how contrary to reason is it to suppose that God became enemy
to the human kind first, and that all our enmity arises from con-
ceiving him to be our enemy, as though some fault were origin-
ally on God's side, before we revolted from him ; and so, if he
would now but become our friend, and love us, we should love
him without any more ado. What need, then, of the death of
his Son ? Or what need of the sanctifying influences of his
Spirit ? If he was our enemy first, he may well, without a
mediator, declare himself reconciled. And this will put an end
to the whole controversy. A shocking scheme of religion this !
But, shocking as it is, and as reluctant as you may be to own it
in this shocking dress, yet you must, my Theron, adhere to it
if you would be consistent with yourself, or else give up your
darling point. For if we are enemies to God in the temper of
our minds, previous to one thought of his being our enemy, a
persuasion of his love, it is self-evident, will never reconcile us
to him.
Ther. Understand me right. If we were to love God prima-
rily and chiefly for his own excellences, a mere persuasion of
his love to us, I own, would not be sufficient to bring us to this.
But you are sensible, sir, that many look on this notion of lov-
ing God for himself, as a mere chimera. What makes God ap-
pear lovely to us is a belief, an assured persuasion, that our sins
are blotted out, and that God is our reconciled Father and
Friend, and altogether lovely to us.
Paul. But what warrant has a Christless sinner, while an
enemy to God, to believe that his sins are blotted out ? or, if he
does believe so, and is ravished with his delusion, how can you
DIALOGUE I. 177
prove this ravishment is of the nature of true holiness ? The
devil can thus dekide and ravish a poor sinner. But has Satan
power to beget divine grace and real holiness in the heart ?
Ther. But if the word of God is full on my side, this must
determine the point.
Paul. Amen ! I join issue here, with all my heart ; nor shall
any other writings ever determine for me any of the doctrines
of religion.
Ther. It is expressly written, as the experience of all the
saints in the apostolic age, in John iv. 16, " We have known
and believed the love that God hath to us." And it follows, in
ver. 19, " We love him because he first loved us." In these two
verses our whole scheme is expressed in the plainest manner.
Paul. Yes; and it is as expressly written, in James ii. 21,
" Was not our father Abraham justified by works ? " And it is
added, with respect to all good men, (ver. 24,) " Ye see, then,
how that by works a man is justified, and not by faith only."
And in these two verses our whole scheme, say the Arminians,
is expressed in the plainest manner.
Ther. We are not to be carried away, by the mere sound of
words in a single text of Scripture or two, to notions contrary to
the whole tenor of the sacred volume. This is the way of her-
etics, who thus " wrest the Scriptures to their own destruction."
We are rather, by viewing the context and comparing Scripture
with Scripture, to search for the true meaning of the inspired
writer. My dear Aspasio has set those words of St. James in
their proper light, and proved that they are not at all to the pur-
pose of the Arminians. And, indeed, I wonder how men that
ever saw their own righteousness to be as filthy rags, should
ever think of perverting the apostle's words to a meaning, it is
plain, he never intended.
Paul. You speak well, my dear Theron, and I wonder how
men who are daily " with open face beholding, as in a glass, the
glory of the Lord, and are changed into the same image from
glory to glory, as by the spirit of the Lord," should ever think
of putting such a sense on those words of St. John — a sense,
it is plain, he never intended, neither came it into his heart.
Indeed, I hope some men's hearts are more orthodox than their
heads. However, let that be as it will ; for it does not belong
to you nor me to judge the state of men's souls : God only
knows their hearts. With God we leave them. Yet their no-
tions of religion we may examine, compare with Scripture, and
pass judgment upon. Here we have a good right to judge.
Wherefore let us, observing the rules of interpreting Scripture
which you have hinted, — rules wliich all parties must allow to
178 TIIERON TO ASPASIO.
be good, — let iis, I say, impartially examine those words of the
apostle, in 1 John iv. 16, 19. which you just now referred to as
clearly expressing your whole scheme. Here, my dear Theron,
here is the Bible : take it, and read the epistle through ; and
when you have done, tell me, who are they, what is the charac-
ter of the men who use this confident language — " We have
known and believed the love that God hath to us." Were they
saints or sinners? Did they know they were the children of
God, or were they doubtful ? Did they know they were in a
good estate by being conscious of sanctifying operations in their
own breasts ?
Ther. I have read the epistle. I grant they knew they were
the children of God, and heirs of eternal glory. They did not
merely hope this was the case, but they were certain of it.
They knew it: (chap. iii. 1, 2.) And they knew it by such
evidences as these, because they knew God, loved him, and
kept his commands, (chap. ii. 3, 4, 5,) imitated the example of
Christ, (ver. 6,) loved the brethren, (ver. 10,) as bearing the
image of God, (chap. v. 1,) had overcome the prince of dark-
ness, (chap. ii. 13,) were weaned from the world, (ver. 15,) had
such divine illuminations as enabled them to understand, and
confirmed them in the belief of, the great doctrines of religion,
so that it was impossible they should be seduced, (ver. 19, 27,)
purified themselves after the pattern of Christ, (chap. iii. 3,)
lived in no sin, (ver. 6,) yea, could not live in sin, (ver. 9,)
made sanctification their criterion of a good estate, (ver. 10,)
looked upon all that were without it as children of the devil,
(ver. 10 ;) they were governed by divine grace in their conduct
towards their brethren, (ver. 18,19,) and made it their business
to do the things which were pleasing in the sight of God, (ver.
22.) In a word, they were conscious to the sanctifying opera-
tions of God's spirit, which dwelt in them, (ver. 24, etc.)
Paul. Now tell me, O my Theron, might not these men, on
good grounds, and with a safe warrant, say, " We have known
and believed the love that God hath to us "? They knew they
were the children of God, and entitled to eternal glory. They
knew they were of the number of the elect, the sheep for whom
Christ died, with an absolute design to save. They knew all
this, not by believing it without any evidence from Scripture,
sense, or reason ; but they knew all this by evidences which
pass for infallible in the court of heaven : evidences which
they knew, and we know, the Judge will pronounce to be good
and valid at the great day. Now tell me, O my Theron, if
these men knew that God loved them, how can that prove that
Christless, impenitent sinners, enemies to God, unreconciled,
DIALOGUE I. 179
can know it too ? These men had good evidence for M^hat
they believed ; but Christless sinners have no evidence that
God loves them, or designs to save them, " from Scripture,
sense, or reason," as the celebrated Mr. Marshal is obliged
to own.
Ther. But the apostle says, we love him because he first
loved us ; which plainly supposes, they knew God loved them
before they loved him.
Pmd. If the apostle, and all those apostolic saints, should
join to declare they never understood the matter so, this would
quite satisfy you. But, which is altogether equivalent, they all
agreed to make this their steady maxim, " He that committeth
sin is of the devil." But antecedent to the first act of grace,
they had only committed sin. Every act was a sinful act,
before the first gracious and holy act. And therefore, according
to their own rule, they were not the children of God, but the
children of the devil ; till they had performed, at least, one act
of grace. And until they knew they had performed an act of
grace, according to their own rule, they could not know their
state was changed for the better. But in the first act of saving
grace, the sinner's heart is really reconciled to God through
Jesus Christ. So that we begin to love God before we know
that he begins to love us. Repent and be converted, not because
your sins are already, but that they may be blotted out. (Acts
iii. 19.)
Ther. This is not agreeable to my experience. 1st. I had
the love of God, as a reconciled God, manifested to my soul.
2d. Hereupon I believed that God was my reconciled God and
Father. 3d. And so I loved God because he first loved me.
And, indeed, it is plain the apostle taught that God loves us
before we love him — "Not that we loved God, but that he
loved us." He loved us before we loved him.
Paul. But think a little, O my Theron ! You do not main-
tain that a sinner is actually entitled to the love of God, as his
reconciled God and Father, before he believes in Christ. This
is beyond all dispute inconsistent with the whole tenor of the
gospel ; for unbelievers are condemned and under the wrath of
God. (John iii. 18,36.) " We are justified by faith, and not
before faith." (Rom. v. 1.)
Ther. As to faith and justification, I choose to defer these
subjects to another time. But pray tell me, how do you
understand these words ?
Paul. As to the love of God towards us, there is, 1st. Elect-
ing love, whereby God "chose us in Christ to salvation before
the foundation of the world." 2d. Redeeming love towards
ISO THEUON TO ASPASIO.
the elect, spoken of in 1 John iv. 9, 10. " He loved ns, and
sent his Son to be the propitiation for our sins." 3d. There is
the sovereign grace and love of God, which is exercised in
awakening, convincing, and converting elect sinners. "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 are ye saved." 4th. There is the
love of God, as a reconciled Father, towards those that are
converted and become his children, through Jesus Christ.
" He that hath my commandments and keepeth them, he it is
that loveth me ; and he that loveth me, shall be loved of my
Father, and I will love him and manifest myself to him."
" My Father will love him, and we will come unto him, and
make our abode with him." " There is therefore now no con-
demnation to them which are in Christ Jesus, who walk not
after the flesh, but after the spirit." Now the love of God, as a
reconciled Father, none enjoy but those who are already the
children of God ; and they enjoy it, as our blessed Savior
teaches, in consequence of their loving him and keeping his
commands. And such was the state of the saints the apostle
John is speaking of. They knew that they were the children
of God, and that they should be saved ; and they lived daily
in a sense of God's love, as their reconciled Father ; for they
loved God and kept his commands.
" But how came we in this blessed and happy state ? " mignt
they say ; " once we were dead in sin, and enemies to God.
Now, with open face we behold, as in a glass, the glory of the
Lord, and love him, and rejoice in his love. Once we were
under condemnation and wrath ; now, children of God, and
heirs of eternal glory. Behold, what manner of love the Father
hath bestowed upon us, that we should be called the sons of
God ! And whence is all this ? Not from any goodness in us,
but of God's mere sovereign grace. He loved us before we
loved him ; yea, before the foundation of the world ; and we
now love him because he first loved us. Yea, we never should
have loved him, had not he first loved us, and redeemed us by
the blood of his Son, and quickened us when dead in sin by his
Holy Spirit, and opened our eyes to behold his glory and beauty.
Wherefore, seeing God is so infinite in his love and goodness
towards us, let us imitate him, and love one another."
Pray, my dear Theron, take your Bible once more, and read
from the 7th to the 21st verse, in the 4th chapter of the first
Epistle of John. Read the whole paragraph critically, and you
may easily see that this is the sum of the apostle's reasonings :
" Beloved, let us love one another. This is the duty I urge
DIALOGUE I. 181
you to ; and this is the argument I use — God is love. And if
we are born of God, if we are made partakers of his nature, we
shall love our brother. If we do not love our brother, our pre-
tences to regeneration are a lie. If we do love our brother, we
are born of God ; for God is love. That God is love, is plain
from the work of our redemption by Christ. That the benevo-
lence, love, and goodness of the divine nature is self-moving, is
plain, because there was no goodness in ns to move him to give
his Son to die for us. For we did not love God. We were
enemies. God first loved us. Yea, if God had not pitied us
in our lost state, and redeemed us, and brought us to know him,
we should never have loved him. We love him now, but we
never should have done so, had not he first loved, redeemed,
and converted us. Wherefore, full of gratitude, we love him
because he first loved us. And as the goodness of the divine
nature is thus self-moving, and as God's heart is so full of
benevolence and love, and as we partake of the very same
nature by our new birth, so we should exercise it constantly in
loving our brethren. The goodness of the divine nature, as
manifest in our redemption, which is continually before our
eyes, and its beauty, which constantly affects our hearts, should
change us into the same image, and make us full of love to our
brethren."
Ther. If, by the beauty of the divine nature, you only mean
that God appears lovely, merely because he loves us, I can
understand you ; and can love God on this account. But
when you speak of loving God for himself, I know not what
you mean, nor how it is possible for any to love God on
this foot.
Paul. There is an essential difference between being charmed
with the beauty of the divine goodness, and being ravished
merely to think that God loves me. The one will infallibly
change us into the divine image, agreeable to Matt. v. 44, 45, 48 ;
the other will never raise us higher than to the publican's
standard, (ver. 46, 47.)
Besides, my dear Theron, tell me, do you verily believe that
it is more to God's honor to be your particular friend, than it is
to be by nature God? Does his friendship to you make. him
shine brighter than all the infinite glories of his eternal God-
head? And is he more worthy to be loved and worshipped
because he loves you, than for his own real divinity ? Or, as
the Papists canonize saints for their extraordinary attachment
to the Roman Church, and then pay them religious worship,
so do you deify God for being your particular friend, and give
him divine worship merely on this account ; but for which you
VOL. II. 16
182 THERON TO ASPASIO.
would 1)(^ lull of •■liaticd uud hcart-iisiugs against him? " We
used to think divine love and worshij) ought by no means to be
paid to a more creature, how kind soever to us. But if you
leave divinity, if you l(;avc the glory of the divine majesty as
he is in himself, out of the account ; and love and worship liim
merely for his love to you, and make him your God merely for
that ; and so pay him divine worship, not because he is by
nature God, but because he is your particular friend ; how will
you free yourself from the guilt of idolatry? To be sure, you
are so far from paying a proper regard to real divinity, that you
show yourself quite blind to his beauty and glory, and stupid
to that which charms all the heavenly world ; and in their eyes
you must appear in a very selfish, impious, contemptible light,
in your highest raptures.
Had Nicaulis, the queen of Sheba, on her return from King
Solomon's court, in all her conversation, dwelt only on the
royal bounty which he gave her, and expressed her love to him
on this account alone, wondering how any man of sense could
talk of the fine and charming accomplishments of the king, and
what they meant by loving him primarily and chiefly on the
foot of his own personal merit ; would not those gentlemen
who had been her attendants in her tour to Jerusalem have been
tempted to look upon her as a person of no taste ; that the fine
and charming accomplishments of even Solomon, in all his
glory, could not touch her heart ? And I dare say her name
would not have been mentioned in the Jewish history, unless
with infamy. But what was Solomon's glory, compared with
the glory of the King of the whole universe !
What would the queen of Israel have thought, had the
daughters of Jerusalem said unto her, "What is thy beloved
more than another beloved, O thou fairest among women ? "
Would she not soon have replied, with the fervor of an ardent
lover, " My beloved is white and ruddy, the chiefest among
ten thousand ; yea, he is altogether lovely " ? And have not the
regenerate infinitely more reason to adopt this language ? For
as natural men have by nature a taste to the beauties of the
natural world, so spiritual men have by grace a taste to the
beauties of the moral world. As King Solomon appeared
exceeding glorious to the queen of Sheba, so the Lord Jeho-
vah, who sits on a throne high and lifted up, as the thrice holy
Monarch of the universe, appears exceeding glorious, not only to
angels in heaven but to saints on earth ; and they are all ready,
in the language of the queen of Sheba, to say, " Happy arc
thy men, happy are these thy servants, which stand continually
before thee." The infinite amiableness of God, as he is in
DIALOGUE I. 183
himself, is the chief source of the refined joys of the heavenly-
world. To behold such a God, to love and be beloved by him,
is the heaven of heaven itself; and the more exalted his glory
and beauty, the sweeter their love and joy. His being what
he is in himself, so infinitely desirable, renders it so infinitely
happifying to them, to enjoy him forever as their own. (Psal.
Ixxiii. 25.)
Ther. Perhaps there may be more in what you plead for,
than I have been wont to think. And as I design fully to
consider these things, that I may be under the best advantages
to make up a right judgment, pray point out some of the chief
differences between these two kinds of love to God,
Paul. 1st. If I love God for himself, God, even God him-
self, is the object beloved ; and the act by me performed, is
properly an act of love to God, If I love God merely because
he loves me, I am the object really beloved ; and the act is
properly an act of self-love. 2d, The one supposes the glory
and amiableness of the divine nature is really seen ; the other
may be where the heart is wholly blind to this kind of beauty,
as it does not arise from a sense of God's amiableness, but
altogether from selfish considerations. 3d. If God is loved for
himself, the whole of God's law and government will also be
loved, as in themselves beautiful, holy, just, and good, a tran-
script and image of God's nature. If God is loved merely
because he loves me, I shall be reconciled to God's law and
government, only as considering myself safe from the stroke of
divine justice ; and I shall be reconciled to God's decrees only
as considering them in my favor. Not really caring what
becomes of the rest of my fellow-men, I shall j^retend to like
God's plan of government as being safe myself, but for which
I should, as your author expresses it, be full of *' hatred and
heart-risings in spite of my heart." ^^- If God is loved for him-
self, every thing which bears his image will, for the same
reason, be loved, as being in itself lovely, as resembling the
standard of true beauty ; but otherwise, all my love towards
all other things of a religious nature will be merely selfish.
For instance, I shall love the children of God merely on
selfish accounts ; as, because they love me, belong to my party,
etc. So the hypocritical Galatians once loved St. Paul, as
they thought he had been the means of their conversion ; but
when he was afterwards obliged to tell them some truths which
they disrelished, their love grew cold ; yea, they rather inclined
to join with the false teachers, his avowed enemies, who were
constantly endeavoring to undermine tiiat scheme of religion
which was dearer to him than his life. This proved they
184 THEKON TO ASI'ASIO.
never really loved Paul himself, who still eoiitiiiueJ the same
he was before. So the Israelites seemed to love God much at
the side of the Red Sea, while they thought he loved them ;
but the waters of Marah soon brought them to difTereut feel-
ings. 4th. If God is loved for himself, it will be natural to imi-
tate him, and delight to please him ; for we always love to
imitate and please those who are really dear to us, and their
"commands are not grievous." But you know the character
of the men " who sang God's praise, but soon forgat his works."
And "forty years long was he grieved with this generation."
They were much engaged to have themselves pleased ; but
cared not what became of God's honor when they were crossed.
5th. If God is loved for himself, then the enjoyment of God will
be our highest happiness. " Whom have I in heaven but thee?
And there is none upon earth that I desire beside thee."
Whereas, if we love God only in a firm persuasion of his love
to us, as himself cannot be our portion, so we shall naturally
seek rest elsewhere ; for nothing can be a portion to our souls,
which is not loved for itself. The man that marries merely
for money cannot expect to find that delight and satisfaction
in his companion, which he might in a person agreeable to his
taste ; and no wonder he absents himself from her company,
and contrives excuses to justify himself. Wherefore, 6th. If
God is loved for himself, as there is thereby a foundation laid
for a conformity to him in the temper of our minds, and a life
of communion with him ; so hereby it may be discovered, that
we, thus bearing his image, are really his children. And so an
assurance of our good estate may be obtained from our sanctifi-
cation ; which on the other scheme never can, if we will be
honest to our .own souls. As well may the rush grow without
mire, and the flag without water ; yea, as well may you build
a cathedral on the stalk of a tulip, says your Aspasio, as one in
your scheme maintain assurance from a consciousness of his
own sanctification.
Here, my dear Aspasio, the conversation stopped. I sat
silent, all my thoughts turned inward. "0 my soul," said I
to myself, " this is my very case. My sanctification has for a
long time been no more to be seen than the stars at noon. I
have found, by sad experience, no assurance could possibly be
obtained this way. To seek assurance by marks and signs of
grace, only cherishes my doubts, and increases my perplexity.
And what if this is indeed the very reason, that really I never
had any true grace ?" I was shocked, my heart recoiled. "O
dreadful ! an heir of hell ! after all my high-raised hopes ! "
Thus I sat silent several minutes, quite lost in self-reflection,
DIALOGUE U. 185
till Paulinus began again to speak. " I must dismiss these sub-
jects at present," said I, " and retire. Your thoughts on the
remaining points I hope to hear at a more convenient season."
Paulinus replied, " When you please, sir, I am at your service."
" To-morrow evening I will wait upon you^" said I. After he
had expressed many kind wishes for my good, and I had asked
his prayers, I retired to my closet ; and, O my Aspasio, you may
easily guess how I spent the night. For " the wicked are like
the troubled sea, when it cannot rest, whose waters cast up mire
and dirt."
DIALOGUE II.
Tuesday Evening, Dec. 12, 1758.
I RETURNED at the appointed time ; and, after some agreeable
conversation on general subjects, I introduced the second ques-
tion. But Paulirnis insisted I should tell my opinion first, which
I did, in the very words of the best writers I had seen. Thus
we began :
Paul. Pray tell me exactly what justifying faith is, in your
opinion.
Ther. " It is a real persuasion, in my heart, that Jesus Christ
is mine, and that I shall have life and salvation by him ; that
whatsoever Christ did for -the redemption of mankind, he did it
for me. Faith is a hearty assurance that our sins are freely for-
given us in Christ. Justifying faith hath, for the special object
of it, forgiveness of sins. A man doth not believe that his sins
are forgiven him already, before the act of believing ; but that
he shall have forgiveness of sins. In the very act of justifica-
tion, he believes his sins are forgiven him, and so receives for-
giveness.* Faith is a real persuasion that the blessed Jesus
hath shed his blood for me, fulfilled all righteousness in my
stead : that through his great atonement and glorious obedience
he has purchased, even for my sinful soul, reconciliation with
God, sanctifying grace, and all spiritual blessings." And the
* Marrow of Modern Divinity, with Notes, p. 1-58, 273.
N. B. Wendelinus is the author of the last-mentioned definition of faith,
who is one of the authorities Mr. Hervey refers to. And as this definition seems
to have been made with care, and to be very exact, so it is worthy of particular
attention. My sins are not forgiven, but I believe they are forgiven, and so
receive forgiveness ; i. e. I knew it was not true, but I believed it to be true, and
so it became true. "SNTiich exactly answers to the account Mr. Marshal gives of
faith ; of which more presently.
16*
186 TIIERON TO ASPASIO.
language of faith is this : " Pardon is mine, grace is mine, Christ
and all his spiritual hlessings are mine. ( Jod has freely loved
me ; Christ has graciously died for me : and the Holy Ghost
will assuredly sanctify me in the belief, the appropriating belief,
of these precious truths." This appropriating and taking home
to myself the blessings of the gospel, is of the essence of faith. ^^■
'• It is not a persuasion that \vc have aln^ady received Christ and
his salvation, or that we have been already brought into a state
of grace, but only that God is pleased graciously to give Christ
and his salvation unto us, to bring us into a state of grace." *^-
To sum up all in a word : Faith is a persuasion that I am one
for whom Christ died, with a design to save ; that God is rec-
onciled to me, loves me, and will save me. And all this is be-
lieved by the direct act of faith, antecedent to any reflection. ^■
Paul. O my Theron, be you not mistaken ! Is not faith
usually called coming to Christ, receiving Christ, trusting in
Christ, believing in Christ, flying to Christ ? etc.
7Vie7\ It is. But this is an after-act, and is built upon the
former. First, I believe that pardon, grace, Christ, and all his
spiritual blessings, are mine ; and then I trust I shall assuredly
be saved by Christ. First, I believe that Christ died for me in
particular, and that God is my God ; and this encourages me
to come to Christ and trust in him. If I did not know that
Christ loves me, I should not dare to trust in him. Wherefore,
in the first direct act of faith, I believe that God is " reconciled
to me," that Christ has "rescued me from hell," and "estab-
lished my title to all the blessings included in the promises."
Just as my tenant believed me when once I sent him word " that
I had cancelled his bond and forgiven his debt ; " just as my
servant believed me when I freely gave him a little farm ; and
just as you believed the estate your own which was bequeathed
to you in your late father's last will. You first believed your
title good, and then took possession of it as your own. I am
sensible this is not what is called the orthodox opinion ; it is
more "refined and exalted," and more exactly agreeable to the
truth.
Paul. But, my dear Theron, how do you know that Christ,
pardon, grace, and glory, are yours ? What evidence have you
for your belief — a belief on which you venture your precious
soul for a whole eternity ?
Ther. The Holy Scripture clears up my title, and enables
me to appropriate to myself, in particular, what is given, granted,
and made over, in the written word, to sinners in general. To
explain myself: it is written, " To us a Son is given." "The
Lord hath laid on him the iniquities of us all." "Christ died
DIALOGUE II. 187
for our sins." "My Father giveth you the true bread from
heaven." " This is the record, that God hath given to us eter-
nal life." " Unto you is preached the forgiveness of sins." " I,
even I, am he that blotteth out thy transgressions." And by
faith I appropriate all this to myself. I believe that Christ is
mine, given to me in particular ; my sins in particular were laid
on him ; he died for my sins in particular ; he is my bread ;
eternal life is mine ; my sins are forgiven, my transgressions are
blotted out. And so, according to Scripture, " I believe the love
that God hath tome." "I believe I shall be saved." " I be-
lieve Christ loved me, and gave himself for me." With
Thomas I say, " My Lord, my God ! " " I am persuaded in my
heart that Jesus is my Lord, who bought me with his blood ;
that Jesus is my God, who will exert all his adorable perfections
for my good. This is faith, according to the common accep-
tation of the word ' believe.' And this faith our Savior him-
self allows to be genuine. And if I should not thus believe, I
should make God a liar."
Paul. How make God a liar, my dear Theron ? Hath God
said that Christ died with an absolute design to save all man-
kind ? And hath God expressly declared that he will save them
all ? that you think yourself obliged in conscience, while out
of Christ, to believe he died with an absolute design to save
you, and that God will certainly save you; and that it would
be no better than making God a liar, not to believe so ?
Ther. No, no ; God hath never said any such thing, ex-
pressly or i...flicitly. Yea, God has plainly enough declared,
that Christ died with an absolute design to save only the elect ;
and that in fact, no other ever will be saved. This we are all
agreed in.*
Paul. Did you know then that you was one of the elect
before you believed ? That you thought yourself bound in
conscience to believe that you should be saved, lest otherwise
you should be guilty of so horrible a sin as to make God
a liar?
Ther. No ; by no means. For no man can know his elec-
tion till after faith and justification.
Paul. How then could you make God a liar ? Is it any
where declared in his written word, that your sins in particular
are forgiven, and that you should be saved ?
Ther. No; so far from it, that before I believed my sins
were forgiven, they were in fact not forgiven ; but I was
under condemnation and wrath.
* Boston on the Two Covenants, p. 27, 34. N. B. He says, Isa. liii. 6, (a text
Theron just now applied to liimself,) respects only the elect, p. 30.
188 TIIERON TO ASPASIO.
Paul. Bill surely here is some great mystery. You say,
you believe that Christ died with a desigu to save ouly the
elect, and that you did not know tiiat you was elected ; and
yet you believed that Christ died with a design to save you.
You say, your sins were not forgiven before you believed ; and
yet you believed they were forgiven. You seem, my friend,
to be so far from any danger of making God a liar, by not
believing, that rather you make him a liar by believing your
sins are forgiven, when God says they are not. At least, to
make the best of it, I do not see what evidence you have for
your belief. Nay, how can such a faith as yours possibly be
the result of evidence, and of a rational conviction ? For the
case does not seem to admit of any evidence. For how can
there be any evidence to prove the truth of that which as yet
is not true? Pray, unfold this riddle, like a right honest man,
and tell me the secret of the whole affair.
Ther. This matter is honestly stated, and that with great
exactness, in Mr. Marshal's Gospel Mystery ; a book my Aspa-
sio values next to the Bible. These are the very words of that
celebrated author : " Let it be well observed, that the reason why
we are to assure ourselves in our faith that God freely giveth
Christ and his salvation to us in particular, is not because it is a
truth before we believe it, but because it becometh a certain truth
when we believe ; and because it never will be true, except we
do in some measure persuade and assure ourselves that it is so.
We have no absolute promise or declaration in Scripture, that
God certainly v/ill or doth give Christ and his salvation to any
one of us in particular ; neither do we know it to be true already
by Scripture, or sense, or reason, before we assure ourselves abso-
lutely of it. Yea, we are without Christ's salvation at present,
in a state of sin and misery, under the curse and wrath of God.
Only we are bound, by the command of God, thus to assure
ourselves ; and the Scripture doth sufficiently warrant us that
we shall not deceive ourselves in believing a lie ; but according
to our faith, so shall it be to us." '' This is a strange kind of
assurance, far different from other ordinary kinds ; and, there-
fore, no wonder if it be found weak and imperfect, and difficult
to be obtained, and assaulted with many doubtings. We are
constrained to believe other things on the clear evidence we
have that they are true, and would remain true, whether we
believe them or no ; so that we cannot deny our assent, without
rebelling against the light of our senses, reason, or conscience.
But here our assurance is not impressed on our thoughts by any
evidence of the thing ; but we must work it out in ourselves
by the assistance of the Spirit of God;" laboring for it, as
DIALOGUE IT. 189
my dear Aspasio explains the words, " incessantly and as-
siduously, until our Lord come." " What things soever ye
desire, when ye pray, believe that ye receive them, and ye shall
have them." *
Paul. I have on the table a paper containing twelve short
queries, relative to the point in hand. If it is not disagreeable,
I will read it to you.
Ther. If you please, sir ; I should be glad to hear it.
Paul. It was wrote this very day, on reading that remark-
able passage in Mr. Marshal you have just recited, and on a
general view of the controversy, as stated by him and by your
friend Aspasio, and as expecting to see you this evening.
* Reader, stop, and think a minute ! "V\Tiat is it that we are thus to assure
ourselves of, without any evidence from Scripture, or sense, or reason? That God
so loved the wprld, as to give his only-begotten Son, that whosoever believed in
him should not perish, but have everlasting life ? No. For this is true before
we believe it, and whether we believe it or not ; and it is a truth plainly taught
in Scripture. "What then ? " That God freely giveth Christ and his salvation to
me in particular," according to Mr. Marshal. That "pardon is mine, grace is
mine, Christ and all his spiritual blessings are mine," as Mr. Hervey expresses it.
And now it is true enough, this is " not declared in Scripture ; is not true before
we beUeve it ; and we must believe without any evidence from Scripture, sense,
or reason." Thus the point is stated in a book Mr. Hervey approves of next to
the Bible,
Objection. " No," says Mr. Gelatly, a great admirer of Mr. Hervey, " no such
thing. We do not believe we have a saving interest in Christ, we onlj' believe
we have a common interest. A saving interest is not made over to us in the
gospel grant ; but a common interest is ours by a free deed of gift. Wherefore,
I believe I have a common interest. I claim it, I demand it, I take possession
of it as my own ; and this is faith." (See Mr. Gelatly 's Observations, etc.,
p. 76, 88.)
Answer. You claim, you take possession ! Of what ? my friend. Of a com-
mon interest. This is yours, you say ; this you claim, this you possess ; and
this is all. A common interest, and no more. You claim no more, and you can
have no more on this foot, for you acknowledge yoiu- deed of gift conveys no
more. But Messrs. Hervey and Marshal claim more. They take possession of a
saving interest as their own, and therefore honestly confess they have no e\'i-
dencc from Scripture, sense, or reason ; and if Mr. G. should venture to put in
as high a claim I hope he will make as honest a concession.
Obj. "Yes, " but "I believe that Christ is mine, and that I shall have life and
salvation by him." (p. 103.)
Ans. " Salvation ! " But this is a saving interest, not made over in your
deed of gift, as you own. The Bible nowhere declares, that you in particular
"shall have hfe and salvation." You beUeve now, "without any evidence from
Scripture, sense, or reason," just as Mr. Marshal says. So I see your faith is the
same as his ; but he is frank and open-hearted, and tells the honest truth to the
world.
Obj. But if a common interest in Clirist, and salvation are mine, by the free
and absolute grant of the gospel, this gives me a wan-ant, by faith, to claim and
take possession of Christ and salvation as my own forever ; that is, to beUeve that
Christ is mine, and that I shall have hfe and salvation by him. (p. 88, 90.)
Ans. That is, if a common interest is mine, this gives mc a warrant to believe
a saving interest is mine. And so, according to Mr. Marshal, " though a saving
interest is not mine before I believe, yet if I believe it is mine, then it will be
mine." But of this more presently.
190 THERON TO ASPASIO.
TTN'^ELVE QUERIES.
Query 1. Did God ever require any one of the sons of Adam
to believe any proposition to be true, unless it was in fact true
before he believed it ? We are required to believe there is a
God ; that Christ is the Son of God ; that he died for sinners ;
that he sent his apostles to ])reacii the gospel to every creature ;
that he that believelh shall be saved; that he that believelh not
shall be damned ; that without holiness no man shall see the
Lord. In a word, we are required to believe all the truths
taught in the Bible. But then, they are all true before we
believe them, and whether we believe them or not.
Qiier. 2. Are not all these truths contained in the Scriptures
of the Old and New Testament, which it is necessary for us to
know and believe in order to our salvation ? Is not this a point
which has ever been strenuously maintained by all Protestants?
But are they not all true before we believe them, and whether
we believe them or not ?
Que/-. 3. Is it safe to venture our souls for eternity, merely
on the truth of a proposition nowhere contained in the Bible?
"Theron, Christ died for thee in particular, and thy sins are
forgiven." Is this proposition contained in the Bible? Is it
taught in Scripture ? If- it had been, would it not have been
true before it was believed? and whether it was ever believed
or no ? If Theron ventures his soul upon the truth of this prop-
osition, and finds himself at last deceived, can he blame the
Bible ? Was it contained in that book ? Did he learn it
thence ? Nay, he owns he did not. But then he thinks God
has required him to work up himself to such a belief, and
promised that, according to his faith, so shall it be unto him ;
and yet owns, he has no evidence of the thing from Scripture,
sense, or reason.
Quer 4. Did God ever require any one of the sons of Adam
to believe any thing to be true, without sufficient previous
evidence that it was true ? Look through the Bible. Where
shall we find one instance ? Not in the Old Testament, nor in
the New Testament ; no, not even in one of these particulars,
these writers usually refer to, to illustrate and confirm this
"strange kind of assurance."
Not in Abraham, who against hope believed in hope that he
should have a son, Sarah being not only barren, but past the
age of child-bearing. For he had sufficient evidence for the
thing he believed; even the known, the plain, the express
promise of the God of truth.
Not in the Israelites, who left Egypt, set out for Canaan, but
DIALOGUE II. 191
could not enter in because of unbelief. For they had sufficient
evidence to beheve, that God was able and willing to do all
that he had engaged ; * and that if they would trust his wis-
dom, power, goodness, and fidelity, be at his beck, and march
under his banner, and "wholly follow him," they might safely
enter, and easily conquer the country, although their walls were
built up to heaven, and the sons of Anak were there.
Not in David, who believed that he should be king of Israel ;
for he had sufficient evidence for his belief, from the express
promise of Almighty God.
Not in the pious Jews in Babylon, (Isa. i. 10 ;} for, although
they could not see the least probability, from outward appear-
ances, of their return to their beloved Zion, yet they had a
good warrant to trust in the Lord, and stay themselves upon
their God, who was able, and who had expressly and absolutely
promised, at the end of seventy years, to bring them back.
Nor in Peter walking on the water ; for he had sufficient
evidence, from Christ's commanding him to come to him, to
believe that Christ would keep him from sinking.
Nor in the disciples, so often upbraided for their unbelief of
Christ's resurrection ; for they had sufficient evidence that he
was risen. Nor in those who had the faith of miracles, and
could say to this mountain, " Be thou removed and cast into the
sea;" for they had sufficient evidence to believe it would be
done, resulting from Christ's express promise in the case. When
they were called to work miracles .in confirmation of the Chris-
tian religion, they had not the least reason to doubt in their
hearts, but that he who had authorized them, would, for his
honor's sake, and for his word's sake, perform the miracles which
they were inspired to declare should be done. Nor in those who
came to Christ to be healed ; for they had sufficient evidence to
believe that Christ was able to do it. Nor, indeed, is there one
instance in the Bible of God's requiring a man to believe any
* God's promise (Exod. iii. 17) to bring the Israelites to Canaan, did not
absolutely oblige him to bring every individual, man, woman, and child, there.
Some might die by the way, and yet God not be a liar. (Ex. xxxii. 27, 28.)
Yea, many did die by the way ; and yet it is " impossible for God to lie." That
phrase in Num. xiv. 34, proves that God did not think himself bound by his
promise to bring them every one there, let them be ever so perverse. Bvit if
God was not absolutely obliged to bring every one there, then no one in particu-
lar, when they set out from Egypt, had sufficient warrant to believe and say " I
shall get to Canaan ; I know I shall : God has promised, and I should make him
a liar if I did not believe that I, in particular, should get safe there." After that
declaration in Num. xiv. 31, Caleb and Joshua had a good warrant for such a
belief. And so, after we know we are united to Christ by a true and lively faith,
we may be certain that we shall get safe to heaven at last. (Jolm iii. IG, and v.
24.) But not before : as there is no absolute promise of salvation to all mankind.
(Gal. iii. 29. John iii. 18. Rom. ix. 1.5, 21. 2 Cor. i. 20. Compare Josh. i. 6,
with Josh. vii. 5, and Hcb. -vi. 18. See also Num. xxxii. 15.)
192 TIIERON TO ASPASIO.
thing whatsoever, without su/ricicut ])rcvious evidence of its
truth.
How incredible, therefore, how infinitely incredible, is it that
God should first put the Bible into our liands. as rational crea-
tures, and charge us strictly to adhere to it, on pain of eternal
damnation, (Rev. xxii. IS.) and then suspend the eternal sal-
vation of all mankind on their believing a thing to be true, no-
where contained in the Bible ; yea, of the truth of which they
have no evidence, from '• Scripture, sense, or reason ; " yea,
which as yet is not true, but flatly contradictory to divine
revelation ; and sentence men to eternal damnation, for not
believing what they would be glad to believe, with all their
hearts, had they sufficient evidence of its truth ; for there is no
man but would be glad to know that, instead of the eternal
torments of hell, he should have the eternal joys of heaven.*
* Some who are in this scheme, pretend to be great enemies to carnal reason.
But they must renounce all reason, and the Bible too, or one -would think they
never can be full proof aj^ainst conviction. But they say -vve must become I00I3
for Christ. But do they really think that Christianity is, in fact, a foolish reli-
gion ? Christianity, which is the wisdom of God, and which exhibits a most
exact picture of all the divine perfections ; a picture infinitely blighter than that
which was given in the creation of the woyld. The work of our redemption is
the master-piece of all God's works, and Christianity the brightest display of all
God's perfections. Its wisdom, glory, and beauty, are such as gain the attention
of all the exalted geniuses of the heavenly world. (1 Pet. i. 12.) "What an infi-
nite reproach to God and his Son is it then, for us mortals to misrepresent this
rational, divine, and glorious religion, so as to make it, in fact, one of the most
foolish, inconsistent, and absurd things imaginable ; and then, to hide the shame
of its nakedness, raise an outcry about carnal reason ! By this means, many poor
sinners have been early led to look upon experimental religion as a sLUy, foolish
thing ; although in reality there is nothing in it, but what is as rational as the
mathematics. Yea, if true religion were not perfectly rational, how could it
please the infinitely wise God wlio is the fountain and source of all reason ; how
could it be suited to raise, exalt, and ennoble rational creatures ; or how could
it deserve to be called by the name of wisdom, by Solomon, the wisest of men ?
Objection. "But if the religion of the Bible is so rational a thing, why arc not
Socinians, Pelagians, etc., pleased with it, who so greatly cry uj) reason? "
Ansiccr. Merely because it is so contrary to tlic darling corruptions of their
hearts. Our blessed Savior, who Avell understood hxunan nature, and the nature
of his own religion, affirms that this is the true cause. (John iii. 19 — 21.) Had they
but good hearts, they would be charmed with the -nisdom and glory of the Chris-
tian religion, (John viii. 47,) even as the inhabitants of heaven be. (Eph. iii. 10.)
For, after all their glorying, their own schemes, although a little better glossed
over, yet in reality are as inconsistent and absurd as this that Theron pleads
for. In the apostolic age, divine truths were set in so clear a light, that the
worst of heretics were obliged, were necessitated to see, that they were incon-
sistent with themselves ; and so were forced to be self-condemned, as is plainly
implied in Tit. iii. 10, 11. An heretic, after the first and second admonition,
reject : knowing that he is such, is subverted, and sinncth, being condemned of
himself. And, no doubt, there is light enoiigh in the Holy Scriptures, to
produce the same stiU, were it brought out and held before the eyes of heretics
in this age, (2 Tim. iii. IG, 17 ;) for the truth, and only the truth, is, or can be,
universally consistent ; but all false schemes, follow them up, will appear to be
inconsistent. Reason is wholly on the side of truth ; and true religion is the only
religion that is perfectly rational and consistent throughout.
DIALOGUE II. 193
Quer. 5. Is not this the difference between faith and
presumption, as the words are commonly understood among
mankind, namely : that, in the one, we believe because we have
sufficient evidence ; in the other, without any evidence at all ?
And is not this the constant character of all self-deceived hypo-
crites, that they have " a real persuasion in their hearts " of the
love of God to their souls, and a confident expectation of eternal
life, without any real evidence? (Matt, vii. 21, 27. Luke xiii.
25—27; xviii. 9. 11.)
Qver. 6. Is not this faith analogous to that which the devil
tempted our Savior to exercise, when "he brought him to
Jerusalem, and set him on a pinnacle of the temple, and said
unto him. If thou be the Son of God, cast thyself down from
hence ; for it is written, he shall give his angels charge over
thee, to keep thee, and in their hands they shall hold thee up,
lest at any time thou dash thy foot against a stone ? " Here
was a promise, a precious promise, out of God's own word.
And he that believeth not God, hath made him a liar. The
devil urged our Savior to appropriate, and take it home to him-
self in particular; and be verily "persuaded in his heart" he
should be safe, although he cast himself down. However, on
a critical examination of the texts the devil recited, there could
be no evidence from that of safety to Christ, if he had cast
himself down. So, therefore, he must believe really without
any evidence from " Scripture, sense, or reason ; " and the devil
would have had him think that, according to his faith, so should
it be to him.
Que?: 7. If the devil attempted thus to delude our blessed
Savior himself, by misapplying a precious promise, has he not
courage ? Has he not power ? Has he not will to attempt to
deluge poor sinners in a like manner ; that thereby, devil as he
is, he may accomplish their eternal ruin ? And are we not
forewarned from heaven of a false spirit, and charged not to
believe every spirit? For that "Satan himself is transformed
into an angel of light."
Quer. 8. Did ever Christ or his apostles define faith to be
" a real persuasion that Christ died for me in particular, and
that pardon, grace, and glory are mine? " They call it coming
to Christ, receiving Christ, trusting in Christ, believing in
Christ, believing on Christ, etc. ; but never call it believing
Christ is mine, and that my sins are forgiven. It is true, the
saints in the Old Testament, and in the New, usually speak
the language of assurance. And it is as true, they had sufficient
evidence of their good estate from their sanctification. This
was their evidence. They knew no other. All who pretended
VOL. n. IT
191 THERON TO ASPASIO.
to belong to Clnist without this, wcro l)randed for h.irs. (1 John
ii. 4.) But where do we ever read of their endeavoring to
work up themselves to an assurance, })rofesscdly without any
evidence ?
Qiirr. 9. Is there one, in all St. Paul's catalogue of believers,
in Ilob. xi.. wliose faith consisted in believing witliout any
evidence ?
Qitcr. 10. Were ever any awakened sinners invited and
urged to believe, by Christ or his apostles, and told at the same
time that the thing they were to believe was not true as yet?
Nor had they any evidence from Scripture, sense, or reason, it
Qver would be true ; but, however, most solemnly assured by
the promise and oath of God, if they would venture to believe
without any evidence at all in the case, it should be according
to their faith. Was this the thing the apostles dwelt upon in
all their preaching ? was this the thing they urged awakened
sinners to. with all their might ? No : they never heard of it ;
neither came it into their hearts to think that this was justifying
faith.
Qiicr. 11. Is not the thing believed a lie? It was not true
before it was believed, as is granted. But believing an untruth
to be true, cannot make it true. It cannot, according to reason ;
it cannot, according to Scripture ; it cannot, according to expe-
rience. It was never known, since the world began, to produce
this effect in any one instance, unless in this case ; and we
have no evidence from Scripture, sense or reason, that it ever
did in this.
Qucr. 12. Is it not astonishing, and one of the most unac-
countable things in the world, that a rational creature, with the
Bible in his hands, should ever be able to work up himself to
believe what he knows is not yet true ; and what he knows he
has no evidence that it ever will be true ? No wonder these
men are so much troubled with doubts. No wonder they are
afraid they believe a lie. No wonder they are obliged so much
to strive and struggle against this unbelief; a kind of unbelief
■we nowhere read of in the Bible ; a kind of conflict no saint
ever had, that stands on Scripture record, as themselves are
obliged to own. To struggle daily to believe, without any
evidence from Scripture, sense, or reason ; to have this for their
Christian conflict, — an unheard-of conflict in the apostolic
age, — instead of struggling against this kind of unbelief, Scrip-
ture, sense, and reason all join to justify it. As nothing can
be plainer than that we ought never to believe any thing with
more confidence than in exact proportion to our evidence. To
do otherwise, and that professedly, is the most presumptuous
DIALOGUE II, 195
thing in the world. And to think by being thus strong in the
faith we shall give glory to God, is the very first-born of delu-
sion that even Satan himself ever begot in the heart of a fallen
creature.*
Paul. Thus, my dear Theron, you may see a little, by these
queries, what I think of this kind of faith. But there is one
most mysterious thing I desire you to explain. Not why you
doubt ; I do not wonder you are often assaulted with doubts.
Nor do I wonder your friend Aspasio meets with the same con-
flict. You are both men of too much sense and reason not to
feel yourselves a little shocked sometimes, in spite of all your
principles. But this I wonder at ; I am surprised how you ever
came to believe. Pray be so kind as to give me a particular
narrative, how faith was wrought in your heart.
Tliei\ I had lately made a visit at Philenor's, with my dear
* H. p. 3oo, 342, 243, 369. Wendelinus, and other ancient and modern
writers, without the least scruple say that, in the direct act of justifying faith,
I believe "my sins are forgiven ; " " God is recouciled to me," &c., &c. Others,
who seem to be in the same scheme, are more cautious in theu" expressions, and,
to avoid the charge of " believing a lie," they word themselves so ambiguously,
that it is very diHiciilt to know what they mean ; for it has often been urged
against this scheme, *' If faith consists in believmg my sins are forgiven, then
they are forgiven before I believe, or else I believe a lie." And it is wonderful to
see what methods have been taken by writers to avoid this difficulty. However,
when all is said and done, there are in nature but these three ways to solve the
difficulty : either, first, to say that our sins are really forgiven before we believe,
or, second, that, although they are not, yet, according to the tenor of the cove-
nant of grace, they shall be, if we do but believe that they are, or, third, a belief
that " my sins are forgiven," must be left out of the definition of justifying faith.
The first was the solution of Antinomians m former ages ; but it is so contrary to
the express declaration of Scripture, (John iii. 18,) that it wiU not do. The
third gives up the whole scheme they contend for ; and so that will not do. The
second, which Mr. Marshal has taken, bad as it is, is the only one that is left.
Now, if they all mean as he does, it is to be wished they would all speak as plain,
that we may precisely know what they intend. This would soon bring the con-
troversy to an issue. But when I read their books, they seem to me sometimes
to solve the difficulty one way, and sometimes another. Sometimes they repre-
sent as though "pardon was mine absolutely before faith ; " and sometimes just
the contrary. Sometimes they say, " "We have the clearest evidence from Scrip-
ture for this belief:" and sometimes they say, "We have no evidence from
Scriptufe, sense, or reason." Sometimes faith is raised up to " a persuasion that
I in particular am pardoned, and shall certainly have eternal life : ' ' and then
again it sinks down into a mere " belief that I have a common interest in gospel
offers, such as even reprobates have." And this is all I am to believe ; but in a
few pages, faith is raised up again as high as ever ; so that one knows not where
to find them : they seem to be pinched, and not to know how to get out. There-
fore, they now run here, and then run there, but know not what to do, to avoid
the glaring inconsistence of their scheme : and yet dread to give it up.
At present, for aught that appears, Mr. Marshal's solution is the best that the
case can admit of. To be sure, Mr. Hervey thinks it the best; as he esteems
Mr. Marshal's Mystery next to the Bible. And, in his preface to Mr. Marshal's
book, he says, " I shall rejoice in the prospect of having the Gospel Mystery of
Sanctification, stand as a fourth volume to Theron and Aspasio." And, therefore,
I have a just warrant, in the present controversy, to consider it as such, and to
view all four volumes as containing one complete scheme.
196 THERON TO ASPASIO.
Aspasio ; where, in the kindest and most afTectioiiate manner, I
Avas uri!;ed to beheve ; assured it was my duty and interest,
and that God's promise and oath were engaged that I should
never he made ashamed ; but it should be according to my
faith. And all the precious promises and gracious invitations
in God's holy word were set in order before me in the most
moving language, and I was argued out of all my objections.
Whereui)ou, after my retiun home, as I was walking in my
garden, longing to have an interest in Christ, meditating on the
promises, striving to take them home to myself, praying for the
Spirit to witness with my spirit that I was a child of God,
thus earnestly endeavoring to work up myself to this assurance,
and thus waiting for the Holy Spirit ; as I was thinking on the
dying love of Christ, those words seemed to be spoken to me.
"O thou of little faith, wherefore dost thou doubt?" Where-
fore dost thou douht of my love to thee, for whom I have shed
my blood ? I believed ; I was full of love and joy, and for
several days all my thoughts were taken up about heavenly
things. I was weaned from the world. All old things seemed
to be passed away, and all things to become new.
Paul. Let any Christless, graceless sinner, in your circum-
stances, believe as you believed, and, from principles which are
natural to mankind, he would feel as you felt. And as all
your affections might flow from natural principles, they were
no evidence of a supernatural change ; as you may see proved
at large in a book I have as good an opinion of, as your Aspasio
has of Mr. Marshal's Mystery.* Therefore, from these effects
of your faith, you cannot argue it was no delusion. Because,
if it had been a delusion, it might have produced just the same.
You will suffer me, therefore, to inquire. What warrant had you
for this belief ? For although "all the promises of God are, in
Christ, Yea, and Amen," yet, to him that is out of Christ, God
is a consuming fire. He is condemned, and the " wrath of God
abideth on him." Pray tell me, must not a sinner be in Christ
before he is entitled to the promises ?
Ther. Yes; for it is his union with, and relation to, Christ,
which lays the foundation for his interest in all the blessings
purchased by him. First, we are children and then heirs.
(Rom. viii. 17.) First, we are ingrafted into Christ, the true
vine, and then partake of the sap. (John xv. 1, 7.) First, we
are married to Christ, and then we are interested in all his
riches and glory.f
* Mr. Edwards on Religious Affections.
t See all this finely represented, as well as rightly stated, H. p. 213, 218.
^^'llether in a consistence with the rest of his scheme, we shall see hereafter.
DIALOGUE II. 197
Paul. A charming truth this, my Theroii ! And if you will
attend to it, and be consistent with yourself, it must lead you
back from the paths of error, to the high road which goes
directly to the heavenly Zion. For, if we must be in Christ
before we are interested in his benefits, we must know that we
are in Christ, before Ave can know our interests in his benefits ;
and, therefore, the first direct act of faith cannot consist in
believing that his benefits are mine. Arietta was first married
to Philenor before her debts devolved on him, and all his
dignity was derived to her. Had she been carried away with
a fond dream, with a full persuasion, that Philenor and all his
riches and honor were hers, before marriage, and to the neg-
lect of matrimonial rites, she might have enjoyed the comfort
of her dream, but must have really lived in widowhood, and
died in debt, never the better for the '• wealthy and illustrious
Philenor." As this is your Aspasio's own simile, I hope you
will the more diligently attend to it. Justifying faith, is that
act whereby we, being dead to the law, are married to Christ.
(Rom. vii. 4. 2 Cor. xi. 2.) And after marriage we may justly
say, My beloved is mine, and I am his, (Cant. ii. 16,) but not
before. (Eph. ii. 12. John iii. 18.)
Tlier. Yes. Let me tell you, that any Christless, graceless
sinner in the world, has equal right, with the best saint, to
adopt this language, and say, My beloved is mine and 1 am his :
for this ties the very knot ; this constitutes the union.
Paul I think for once, my Theron, your dear Aspasio him-
self seems to contradict you. You doubtless remember his
words. " My beloved is mine and I am his, I dare not say,
is the poesy of the mystic ring ; but it is the undoubted effect
of this divine union." H.
Ther. Sure I am, my dear Aspasio taught me by the first
direct act of faith to go to God, and say, " Pardon is mine,
grace is miue, Christ and all his spiritual blessings are mine."
Not because 1 am conscious of sanctifying operations in my
own breast, but previous to any reflection on inherent graces.
I am not, therefore, first, by reflection, to know, that I am
married to Christ, before I call him my own. Yea, rather, I
must first know that he is mine, before I can, before I dare,
come to him. This, I am sure, is my Aspasio's doctrine.
Paul. But then Christ and all his spiritual blessings are
yours, before you are in Christ ; which is contrary to what
Aspasio affirms, and contrary to the plain sense of the New
Testament, as you but just now stated the matter yourself.
But, to dwell upon this inconsistence no longer, pray tell me
what warrant you had from Scripture to believe that Christ
and all his spiritual blessings were yours?
17*
198 TIIKUON TO ASPASIO.
Tlur. I was awakened to soiuo sense of my danger of
eternal rnin. I longed to believe that my sins were pardoned,
and tiuit Christ was mine ; but I could not sec my title clear.
Aspasio told me it was "perfectly clear ;" that I had as good a
warrant for this belief, as a neighboring clergyman had to take
any book in my library, wliom I had lately assured "that he
was as welcome to any book as though they were all his own."
Yea, as good a warrant for this belief, as one of my servants
had to believe me, when I gave him a farm for his own.
Paul. Shocking ! I would not treat an awakened sinner
so, for all the world. But how did Aspasio make it out, that
your title to pardon was thus clear, when Mr. Marshal, his
favorite author, owns there is no evidence of the thing from
Scripture, sense, or reason ?
Ther. He referred me to John vii. 37 : " If any man thirst,
let him come unto me and drink." But you thirst, said he,
therefore to you this promise is made. And he was always
encouraging me to this belief, by taking a kind notice of my
earnest prayers, sorrows, tears, good desires, and sense of
unworthiness ; and from this quarter my first encouragement
arose to hope and believe, that Christ, pardon, grace, and
glory, were mine.
Paul. But according to this, O my Theron, your own
awakenings, earnest prayers, sorrows, tears, good desires, and
sense of unworthiness, laid the first foundation of your faith.
This was the secret language of your heart, " to such a one
as I am, the promises belong ; and so I may safely believe
they are all my own." As much your own as your servant's
little farm was his. And if your encouragement to believe
took its rise from your own inherent qualifications ; if your own
goodness, in whatever humble form, emboldened you to come
to Christ; your hope of acceptance was really bottomed on
your own righteousness ; and so yours is a self-righteous faith.
And if this be the case, a clear sight of the badness of your
heart and of the strictness of the law, would entirely kill your
faith. (Rom. vii. 9.) If your good desires, like so much
money in hand, encouraged you to come to Christ, your cour-
age would fail you, did you know, that the best desires you
ever had, according to law and strict justice, merit eternal
damnation. Did you thus feel yourself without money, you
would not dare to come.
Ther. But is it not true ? Are not the promises made to
those that " thirst "? — that "labor and are heavy laden"?
Paul. These are not promises, my Theron, which convey a
title to pardon and salvation to sinners out of Christ, on condi-
DIALOGUE II. 199
tioii of their good desires. They are rather invitations to a
union with Christ by a true and Hving faith. They give a
sinner a good warrant to come to Christ — to come '' without
money and without price ; " and those who thus come shah find
rest to their souls. But they give no grounds to one out of
Christ, encouraged by his own righteousness, to believe that
pardon, grace, and glory are his.
Ther. I did not mean that my own good desires, prayers,
etc., gave me a right to believe. I had a good right before. As
an " abandoned sinner," I had an actual right to Christ and all
his benefits by an " actual gift from the Almighty Majesty,"
just as my servant had to his little farm by my donation.
Paul. After you had given the little farm to your servant, it
was his. It was his before he believed it his. Your donation
made it his, and not his belief It was his before he believed
it, and whether he believed it or not. He had sufficient evi-
dence to believe it his, previous to his belief. Now, if Christ
and all his benefits are yours in this sense, then you were justi-
fied, adopted, sanctified, and entitled to eternal glory, while
secure in sin ,- months, nay, years, before any of your conversa-
tion with Aspasio. Yea, your title is as old as the gospel,
which you consider as your deed of gift, or as Christ's last will
and testament, in which all these legacies were bequeathed to
you. Your title, your absolute title, commenced at the death
of the testator. " When your old acquaintance Charicles left
you a handsome legacy, what did you do to establish your title,
and make it your own ? "
Ther. " My title was preestablished by my friend's dona-
tion. I had nothing to do but to clarni, to accept, and to pos-
sess." And I did the very same in the present case. And ever
since this first act of faith, " on this unalterable ground, I assert
and maintain my title. Pardon is mine, grace is mine, Christ
and all his spiritual blessings are mine ; because all these
precious privileges are consigned over to me in the everlasting
gospel," H. This is the proper notion of believing. " When I
sent a message to my tenant, assuring him I had cancelled the
bond and forgiven his debt, he believed the message to be true.
So I give credit to the gracious declarations of my God. So
I believe." *
* H. p. 297, 298. And with Theron agrees Mr. Boston, who, in his book on
the Two Covenants, maintains that Christ, in his last will and testament, did
actually bequeath regenerating grace, justification,' adoption, sanctification, and
eternal life, freely, absolutely, and unconditionally, to every sinner of Adam's
race ; and adds, that Christ himself is also tlie executor of this wiU, and, by his
office as such, obliged to make out aU these legacies to all the legatees that are
pleased to put in their claim and make their demands. And faith, according to
200 TUKRON TO ASPASIO.
Paul. To whom arc Christ, pardon, grace, and glory con-
signed over, and conveyed, in the gospel grant ? What are
their names ? Or what are their cliaracters? Who are the men
so liighly favored? In wills and in deeds of gift, yon know,
the parties, to whom any thing is beiiueathed or given, are men-
tioned by name. Is it so in the gos})el grant ? Are all these
blessings entailed on believers, or on sinners, as such ?
Tlicr. On sinners, on all sinners of Adam's race ; and that
considered merely as sinners, as my dear Aspasio proved at
large. And that which is thus freely given to every sinner,
any sinner in particular has a good warrant to look upon as his
own. Thus, then, stands my warrant to believe. All these
blessings are given to sinners, as such ; but I am a sinner :
therefore, all these blessings are given to me.
Paul. That is, " all sinners are justified, adopted, sanctified,
and entitled to eternal life ; but I am a sinner; therefore, I am
justified, adopted, sanctified, and entitled to eternal life." But,
my dear Theron, if you know what you say, if you really
mean as you say, and if you affirm these sentiments are •' strictly
conformable to the unerring oracles " of God, then all Adam's
race are, according to you, actually justified, adopted, sancti-
fied, and entitled to eternal glory. And thus your devout Aspa-
hiin, consists in believing all is mine, and in claiming and taking jjossession of all
as my own, (see p. 114, 199, 214 ;) and arises from no higher principle than
self-prcser\'ation. (p. 262, 263.) '
St. Paul used to say, " ii" children, then heirs." But according to this new
gospel it is, if sinners, then lieirs. And this will be reckoned good news for un-
rcgencratc sinners. They arc no longer at God's sovereign mercy, according to
Kora. Lx. 15. Nor need they come as poor beggars, according to I.uke xviii. 13.
Their title to aU things " is perfectly clear," even while unregeneratc and out of
Christ. And they may come as heu's, who have a legal right to make demands,
and put in their claim, and say, " Pardon is mine ; I claim it, I demand it as my
own." And the executor is obliged to answer their demands, and give out their
legacies. This scheme, were it true, would suit corrupt nature even better than
the Arminian. As we all had rather have estates left to us by wills than be at
the pains to work for them, so it is easier to claim and demand heaven, than to
do as the Pharisee did in Luke xviii. 12. Those texts in II eb. viii. 10 — 12 ; ix.
15 — 17, on Avhich they pretend to found their scheme, arc plainly nothing to
the purpose. For God does not say, " This is the covenant I will make with all
the sinful race of Adam ; I will write my law in their hearts," etc. ; but God
says, "This is the covenant I will make with the house of Israel." " But he is
not a Jew who is one outwardly." *' The children of the promise are counted
for the seed." •' If ye be Christ's, then are yc Abraham's seed, and heirs accord-
ing to the promise." "But if out of Christ, we are condemned, and the wrath
of God abideth on vis." And we can claim notliing, no, not another moment of
time, nor liberty to breathe another breath in God's world. We have not a title
to one minute's forbearance ; but God may send lis to hell this instant. (Rom.
iii. 19. Gal. iii. 10.) Obj. But it is said to the elder brother, "^Vll that I have
is thine." Ans. Yes ; and with design to describe the temper of a Pharisee's
heart. The younger son represented publicans and sinners, and the elder the
Pharisees. The poor publican thought he had no claim to make, but lay at
mercy. (Luke xviii. 13.) The Pharisees said in their hearts, All is our own.
DIALOGUE II. 201
sio carries matters farther than even the famous Dr. John Tay-
lor, whose key to the apostolical writings is not half so hetero-
dox as this, how much soever condemned by all the friends of
vital piety ; for he only supposes that all within the visible
church are justified, adopted, etc., and not all Adam's race.
Besides, how is all this consistent with the Avords you just
now cited out of Mr. Marshal's Mystery, a book your Aspasio
values next to the Bible ? " We have no absolute promise or dec-
laration, in Scripture, that God certainly will or doth give Christ
and his salvation to any one of us in particular ; neither do we
know it to be true already, by Scripture, sense, or reason, before
we assure ourselves absolutely of it. Yea, we are without
Christ's salvation at present, in a state of sin and misery, under
the curse and wrath of God. This is a strange kind of assur-
ance ; therefore, no wonder if it be found weak and imperfect,
and difficult to be obtained, and assaulted with many doubtings.
We are constrained to believe other things, on the clear evi-
dence we have that they are true, whether we believe them or
no ; so that we cannot deny our assent without rebelling against
the light of our senses, reason or conscience. But here our
assurance is not impressed on our thoughts by any evidence of
the thing ; but we must work it out in ourselves, by the assist-
ance of the Spirit of God."
Yea, how is all this consistent with your own experience,
and with the experience of your Aspasio ? For if all spiritual
blessings are by a deed of gift absolutely made over to all sin-
ners of Adam's race, and that considered merely as such, plainly
in the gospel, so that their '' title is perfectly clear," then, as true
as the gospel is true, all are absolutely entitled to pardon, grace,
and glory, before they believe, and whether they believe or not.
And I never hear of you, or your friend, doubting the truth of
the gospel itself. How then can you have any doubts about
your title to heaven ? Why was you so backward to believe
your title ? Or why was your friend so ready to " feel for you,
and sympathize with you " ? How could it be so difficult to
believe, while at the same time he " beheld his title perfectly
clear " ? Did ever any mortal act thus as to temporal things?
Was ever a son of Adam put to great difficulty to believe an
inheritance to be his own, when he saw with his own eyes
" his title was perfectly clear," and had the deed of gift, well
executed, in his own hands? My dear Theron, I am even
tempted to doubt whether you yourselves believe your own
scheme. Yea, it seems plain, you are all the while afraid you
are deluded. And no wonder, says Mr. Marshal, for you have
no evidence from Scriptiu:e, sense, or reason. Pray, did
202 THERON TO ASPASIO,
your Aspasio ever attempt to prove his scheme out of the
Bible?
Thcr. Yes; and once sjx^aking of liis tliffcring from the
orthodox, I remember he said, " I dare not purchase their appro-
bation, I dare not attempt a coaHtion of sentiments. Pray, my
dear friend, said he to me, what is the standard of orthodoxy ?
Is it the word of revelation? This speaks once, yea, twice,
nay, some hundreds of times in our favor." ^^- And, first and
last, I am apt to think he mentioned above a hundred texts of
Scripture, to prove his point.
Paul. Out of this great number, pray select some of the
most plain and full to the purpose, and on which he seemed to
lay the greatest stress, and let us carefully examine them.
Thcr. There are many texts which teach us that God has
given his Son to a lost world. " To us a Son is given." " God
so loved the world that he gave his only-begotten Son." Other
texts declare as follows : ''God laid on him the iniquity of us
all." "He came into the world to save sinners." "Died for
the unjust." " Christ died for our sins." " This is the record
that God hath given to us eternal life." "To you is preached
the remission of sins." " The promise is to you, and to all that
are afar off, even as many as the Lord our God shall call." In
which Scriptures you see Christ and all his spiritual blessings
are given and made over to sinners, as such, freely and abso-
lutely ; so as that every one has a good warrant to believe they
are his own. And if we would give the same credit to God as
my tenant did to me, we need not, we could not doubt, but
that they are all our own.
" When Jonah, in pursuance of the divine command, cried,
and said, ' Yet forty days, and Nineveh shall be overthrown,'
without mentioning any by name, ' All, from the least even
unto the greatest, believed ; ' applied the threatening to them-
selves. When Moses, speaking of the manna, said, ' This is
the bread which the Lord hath given you to eat,' without men-
tioning any by name, the whole congregation supposed they
had all and every one a good right to take and eat. So, when
our Savior says, ' My Father giveth you the true bread from
heaven,' alluding to the manna, we may all and every one
believe it is our own." ^■
Paul. Your Aspasio always supposes, that all the blessings
of the gospel are granted absolutely, and without any condi-
tion ; so that we have nothing to do, but to believe they are
all our own. Whereas, there is always a condition expressed
or implied ; for, according to the constant tenor of the gospel,
we must first be in Christ, by a true and living faith, before
DIALOGUE II. 203
the blessings of the gospel are ours.* To descend to partic-
ulars :
It is true, God so loved the world as to give his onl)'-begotten
Son. For what ? To die for us. To what end ? That
whosoever believeth in him should not perish, hut have ever-
lasting life. He that is united to Christ by faith, therefore, shall
be saved. But those who are out of Christ have no interest in
his salvation ; but are under a present condemnation ; con-
demned already ; and the wrath of God abideth on them.
" Pardon is mine." No ! condemned already. " God is recon-
ciled to me." No ! " The wrath of God abideth on me."
It is true. This is the record that God hath given to us
eternal life. But this life is in his Son. Therefore, he that is
by faith united to Christ, hath eternal life. For he that hath
the Son, hath life. But those who are out of Christ, have no
interest in this eternal life. " For he that hath not the Son,
hath not life."
It is true, that through this man is preached unto you the
forgiveness of sins. But who hath an interest in this forgive-
ness ? Who is that blessed man that is justified ? Those who
are out of Christ? No; but "by him all that believe are
justified."
Again, it is true, the promise is to you. And what then?
Repent, and be baptized every one of you, in the name of Jesus
Christ, for the remission of sins. Were their sins already for-
given ? No ; repent, and be converted, that your sins may,
not because they are, but that they may, be " blotted out."
But what was their state while impenitent ? " Except ye
repent, ye shall all likewise perish."
* All writers on this scheme maintain, that pardon, grace, and glory are
unconditionally and absolutely given, granted, and made over to all smners of
Adam's race ; and this absolute grant gives each of us a good warrant to believe
"pardon, grace, and glory arc mine." Reader, stop and think one minute. If
the grant is not absolute, it docs not make pardon mine, nor give nie a right to
believe it mine. If it is absolute, it makes pardon mine before I believe it ; and
so I am justified before faith. "No, say they, it is not mine before I believe it
mine ; but if I believe it mine, it is mine." But one would think, if it is not
mine before I believe, I believe a lie. My sins are pardoned before I believe, or
they are not. If they are pardoned before faith, then I am not justified by faith,
but before faith. If they are not, then I believe a lie. " No," says Mr. Marshal,
•' according to thy faith, it shall be unto thee ; " that is, if, " without any evi-
dence from Scripture, sense, or reason," I believe that to be true which is not
true, it shall become true. This is the heart and soul of their scheme. Keep
this in constant view ; suffer no ambiguous words to drown your mind ; and it is
easy to see, that there is not one text in the Bible to their purpose. Yea, they
give us an exact definition of delusion, which properly consists in this, namely,
" I beUeve something to be true, which is not true, till in my imagination it
seems true ; and so I take the comfort of it, as though it were true." Whereas,
in saving faith there is no truth believed, but what is plainly revealed in the
gospel, as will appear presently.
204 TIIERON TO ASPASIO.
Lastly, it is true the whole congregation of Israel were wel-
come to take the manna and cat. And it is true that all man-
kind arc welcome to receive Christ, the true hrcad, and eat and
live forever ; for this eating is the same as uniting to Christ,
by a true and living faith. He that eateth my flesh, and
drinketh my blood, dwclleth in me, and I in him. Therefore,
he that eateth me, even he shall live by me. But what is the
state of sinners out of Christ? Have they eternal life? No!
" Except ye eat the flesh of the Son of man. and drink his blood,
ye have no life in you."
Thus the very texts you build your scheme upon, are all
against you. What warrant, therefore, has a sinner, out of
Christ, to say, " Pardon is mine, grace is mine, Christ and all
his spiritual blessings are mine"? For these ])recious privi-
leges are not consigned over to him in the everlasting gospel,
Avhile in such a state. Nor shall he ever have an interest in
them, unless he is first united to Christ by a true and living
faith.
Ther. If the curse of the law, which is delivered in general
terms, not mentioning Theron by name, belongs to Theron,
why do not the promises of the gospel, delivered also in general
terms, not mentioning Theron by name, belong to Theron too ?
The Ninevites, from the least to the greatest, made particular
application to themselves.
Paul, The law curses none but those who have already
broken it ; and the gospel pardons none but those who have
already complied with it. Theron has already broken the law,
and fallen under the curse. Let Theron comply with the
gospel, and he shall be entitled to the blessing. The curse of
the law was not yours until you broke it : nor are the blessings
of the gospel yours until you comply with it. For it is Avritten,
he that believeth not is condemned already — a truth which
all unbelievers, from the least even unto the greatest, should,
after the example of the Ninevites, make particular application
of to themselves. I must, therefore, still repeat it, what war-
rant from the word of God have you for your faith ?
Thcr. Moses led the whole congregation of Israel, at the
side of the Red Sea, though the greatest part of them were in
a graceless state, to call God their God. (Exod. xv. 2.) And
to confirm them in this belief, God himself, from Mount Sinai,
and generally through all the law of Moses, says, speaking to
the whole congregation, " I am the Lord thy God." And in
the days of Jeremiah, when there was scarce a good man to be
found among them, (Jer. v. 1,) and the generality were devoted
to idolatry, and obstinately impertinent, yet to the whole
DIALOGUE II. 205
nation God says, " Turn, O backsliding children, for I am
married unto you." And he teaches them to say, " We come
unto thee, for thou art the Lord our God ; " and invites them to
look upon him as their Father. And as the Jews were all
circumcised at eight days old, and so brought into covenant
with God, they had all thereby a good warrant to look upon
God as their God, and to believe that he was their Father, and
would save them. The same may be said of all baptized per-
sons in the Christian world.
Paul. If this proves any thing to your purpose, it proves
that all the Christless sinners in Christendom, how wicked
soever, although even buried up in Popish idolatry, are, if they
are baptized, all of them married to Christ, children of God,
and heirs of heaven. Into what strange absurdities and incon-
sistencies do you run, my dear Theron !
As to circumcision, the Jews in our Savior's day seemed to
think that it entitled them to salvation ; but our Savior taught
them, that notwithstanding their circumcision, they were, while
unregenerate, (John iii. 3,) and antecedent to faith and union
with Christ, under condemnation and wrath, (ver. 18, 36.)
And St. Paul affirms, that the Jew as Avell as Gentile, not-
withstanding their circumcision, stood guilty before God, with-
out any title to life, antecedent to their regeneration and union
with Christ by a true and living faith. (Rom. ii. 28, 29; and
iii. 1, 2; 9, 19, 28. Gal. iii. 10, 29.) And the same maybe
said of those who are baptized.
As to the texts of Scripture you refer to, their true sense may
be easily seen, if we consider God's covenant with Abraham,
in which he promised to be "a God to him and to his seed ; "
and God's covenant at Mount Sinai, in which he took the
whole nation to be his peculiar people. From which he calls
himself " the Lord their God ; " and on account of which he is
called their husband, and they are said to be married to him,
and are charged with whoredom and adultery for going after
other gods ; and are invited to return to him, as a wife to her
husband, and to call him their God and Father. Not that they
had any title to pardon, grace, and glory, while " uncircumcised
in heart." With these observations in mind, it will be easy to
understand the language used commonly in the prophets, par-
ticularly in Hos. ii. throughout.
Ther. But it is the proper business of faith "to appropriate
and take home to ourselves the grace of God, which lies in the
common indefinite grant of the gospel." Therefore, as pardon,
grace, and glory are all of them given and granted to sinners
as such : by faith, I, a sinner, take home these blessings to
myself: that is, I believe they are mine.
VOL. n. 18
206 THF.RON TO ASPASIO.
Paul. Yes. But. my Thcrou. there is no such absolute,
unconditioniil grant contained in the Bible ; nor do the Scrip-
tures teach that faith is of such a nature.
Ther. Yes. But St. Paul declares that '-faith is the evi-
dence of things not seen," and exhibits a clear demonstration
of our riglit to enjoy them.
Paul. " Faith cometh by hearing, and hearing by the word
of God." If, therefore, the word of God gives a siniier, while
out of Christ, no absolute, unconditional right to the blessings
of the gospel, faith can see none. Faith cannot see what is
not, neither can it believe without evidence. All the believers
in St. Paul's catalogue had good evidence for what they
believed. But you have no evidence from " Scripture, sense,
or reason," for what you believe; as you yourself are obliged
to own.
Ther. But all those figurative descriptions of faith, which
occur in holy writ, imply this appropriating belief.
Paul. No, my dear Theron, not one of them. Is Christ
viewed, in the beginning of St. John's Gospel, as the Creator
of all things, who, under the Mosaic dispensation, sustained the
glorious character of God and King of Israel, now come to
tabernacle among men, come to his own people, as the promised
Messiah ? He is to be acknowledged, received, and honored,
according to his character. But he came to his own, and his
own received him not ; did not own him for the Messiah, nor
believe in, nor honor him as such. Although he was indeed
the very God and King of Israel, who of old dwelt in their
tabernacle and temple in the form of God, now come to taber-
nacle in flesh, in the form of a servant, yet they rejected him,
called him a deceiver, and crucified him for claiming to be the
Son of God, and King of the Jews ! But to as many as
received him as the promised Messiah, with all their hearts,
gave he power to become the sons of God, even to as many as
believed in his name. Not that believed their sins were par-
doned, without any evidence from Scripture, sense, or reason;
but that believed in his name, trusted in his mediation, merits,
and atonement, that through his name they might obtain for-
giveness of sins, and eternal life. (John i. 1, 12.) Is Christ
compared tq the brazen serpent ? We are not to believe that
Ave are healed ; but to look to him for healing. Is he com-
pared to a bridegroom? We are not to believe he is our hus-
band; but as chaste virgins to be espoused to him, that by this
spiritual marriage he may become our husband. Is he com-
pared to the city of refuge ? We are not to believe ourselves
safe ; but to fly to him for safety. Is he compared to bread
DIALOGUE II. < 207
and water ? We are not to believe our hunger and thirst are
assuaged ; but to eat the living bread, and drink the living
water, that they may be so. In a word, is he the great High
Priest, who has entered into heaven with the blood of atone-
ment in his hand, by and through whom we may come to God
for all things, in full assurance of acceptance in his name ?
We are not to believe that pardon, grace, and glory, are ours ;
but to draw nigh to God through him, that of God's infinite
grace through him, we may be pardoned, sanctified, and saved.
Ther. But David, Job, Habakkuk, Paul, the Council at
Jerusalem, yea, all the saints in Scripture, use this appropriat-
ing language. They all speak the language of assurance.
Paul. And good reason why ; for they all knew they were
sincere, godly men, from a consciousness to their own inherent
graces ; but there is not a saint to be found in the Bible, that
believes pardon, grace, and glory, to be his own, without any
evidence from " Scripture, sense, or reason." Forgive me, sir,
if I should say, this kind of faith the Bible is as great a stranger
to, as to the doctrine of purgatory.
Ther. " I know no other justifying faith, but that which
relates to the gospel, and believes its report. But here, I find,
lies the core and root of our controversy. This is the precise
point to be settled : what it is to believe." ^■
Paul. No, no, my dear Theron, " the core and root of the
controversy " lies not here. You ought to believe the report
of the gospel, and all the truths of the gospel, with a full assur-
ance ; yea, with all the full assurance of faith. But Protestant
writers, for above these hundred years, have been testifying
against your kind of faith, because the thing believed is not
contained in the gospel. The gospel makes no such report.
But the thing believed is a lie. Here, my friend, here lies
"the core and root of the controversy," as Mr. Marshal well
knew. And it is a little strange, that your Aspasio should not
know it too. However, pray tell me what you mean by believ-
ing the report of the gospel.
Ther. '• The Lord declares by his prophet, I, even I, am he
that blotteth out thy transgressions. To believe, is to subscribe
this declaration ; to subscribe it with our hand, and profess with
our heart, Lord, it is done, as thou hast said." My trans-
gressions are blotted out.
Paul. But, my dear Theron, this declaration was made
above two thousand years ago. Do you date your justification
so far back? Or do you think the words have had any new
meaning put to them by God of late ; which two thousand
years ago they did not mean ?
20S ' THERON TO ASPASIO,
Ther. No. I appropriate and take home the blessing to
myself; and so I believe the report of the gospel.
Paul. This is not to believe what the gospel reports, but
rather to make a new gospel. This is not to believe the truths
already revealed, but to make a new revelation. That the
transgressions of Theron, a Christless sinner, are blotted out, is
not taught in this text, nor in any text in all the sacred volume,
as you yourself very well know. And if this be what you
mean by an appropriating faith, then Mr. Marshal's account of
it is very just : it is a believing without any evidence from
" Scripture, sense, or reason." *
Ther. But Christ has expressly promised, that " according
to my faith, so shall it be to me."
Paul. " Believe ye that I am able to do this ? " said Christ to
the two blind men, who cried, " Thou Son of David, have mercy
on us." They said unto him, " Yea, Lord." To be sure, they
had sufficient evidence to believe it, from the miracles he had
already wrought. On which our Savior touched their eyes,
saying, According to your faith, be it tmto you. And what,
my Theron, is this to your purpose, who have no evidence
from Scripture, sense, or reason, for what you believe ? Our
Savior never told sinners that if they would believe, pardon,
grace, and glory were theirs; it should be unto them according
to their faith ; but frequently taught, that many who believed
* The whole party maintain, with Wendelinus, that in the iirst direct act of
faith, I believe "my sins are forgiven," and the whole party assert, that before
I believed it, " my sins were not forgiven ; " therefore the Avhole party must con-
cede, with Mr. Marshal, that the thing I believe, " was not true before I believed
it," and, consequently, that I do believe it, " without anj- evidence from Scrip-
ture, sense, or reason." For if it was not true, there could be no evidence of
its truth ; and j^et the whole party pretend to ground their belief upon Scrip-
ture ; so that this is the strangest scheme of religion in this respect, that ever
was advanced in the Christian world. The thing I beheve as true, is not true
before I believe it ; and yet I believe it because it is true ! It is not contained in
Scripture, yet I believe it because it is contained in Scripture ! I know it is no
part of the gospel revelation, yet I venture my soul upon it for eternity, as the
very gospel of Christ ! Now, how do these men feel satisfied in themselves, in
believing such inconsistencies ? Why, thus : " The gospel makes an absolute,
unconditional grant of pardon and salvation to all the sinful race of Adam ; but
I am a sinner of Adam's race ; therefore, pardon and salvation are mine." But,
then, one would think they were mine before I believed it, and whether I believed
it or no. If the grant doth not make them mine, Avhy do I believe they are
muie r If the grant docs make them mine, then they are mine before I believe;
and so we are not justified by faith, but before faith, contrary to the whole tenor
of Scripture. No, say some, " I have by grant a common, but not a sa^^ng,
interest." But the thing granted is "salvation," and the grant is absolute.
Therefore, "I shall be saved." I ought to believe, that "I shall be saved."
Yea, they say, I make God a liar, if I do not ; but surely, if I believe I shall be
saved, I believe I have a saving interest ; and so I believe I have, by the grant,
what I know is not contained in the grant ; and so believe, " without any evi-
dence from Scripture, sense, or reason ; " and yet I ground my belief wholly
upon Scripture. They say, "The grant makes it mine, so as to give me a right
DIALOGUE II. 209
SO, would finally be disappointed. (Matt. vii. 21, 27. Luke
xiii. 24, 30.)
Thcr. Yes, our Savior expressly said, •'• What things soever
ye desire when ye pray, believe that ye receive them, and ye
shall have them."
Paul. Our Savior had cursed the barren fig-tree, and it was
dried up fi-om the roots. At which his disciples wondering,
our Savior told them, that whenever they were called to per-
form any miraculous works, and were looking np to God to do
them, they must firmly believe he would do the thing, how
great soever it was, even although as difficult as to remove a
mountain and cast it into the sea. And it is plain, they had
sufficient evidence for such a belief, as they knew that God
Almighty stood engaged to effect the miraculous works which
he commissioned them to declare should be done. (Mark
•xi. 20, 24.)
Ther. But the apostle James directs all Christians, even when
praying for divine wisdom and grace, to '-ask in faith, nothing
wavering."
Paul. To ask in faith : in the faith of what ? Of truths
revealed in the gospel, concerning the way of our access to God
in the name of Christ our great High Priest, and God's readi-
ness to hear and answer all requests, agreeable to his will, put
up unto him in his name. These truths ought to be, these
to believe it mine, and claim it, and possess it as mine." But then I ought to
believe it mine, precisely in the same sense in which the grant makes it mine.
Thus, if the grant makes it mine as being a child of Adam, then I ought to
believe it mine, as knowing I am a child of Adam. If the grant makes it mine
only as being in Christ, then I ought to believe it mine onlj' as knowing that I
am in Christ. If the grant only makes a common interest mine, then I ought to
believe a common interest only to be mine. If the grant makes a saving interest
mine, then I ought to believe a saving interest mine ; and what is mine by grant,
if the grant is absolute, is mine before I believe it, and whether I believe it or
not. No, say they, " It is not mine before I believe ; and yet I must believe it
mine. I have no evidence from Scripture, and yet my faith is wholly fomided on
Scripture. The Scripture says no such thing any where ; and yet the Scripture
plainly says this thing in hundreds of places. ;My sins are not forgiven ; and \ol
I make God a liar if I do not believe they are forgiven. It is not true as yet,
nor do I know it ever will be true ; but I must believe it, without any evidence
from Scripture, sense, or reason ; and in so doing, I believe the report of the
gospel, although the gospel never made such a report." If I can believe all
these contradictions with all my heart, I am a true believer, and shall be saved.
K not, I am blind, carnal, legal ; and finally must sxiffer the pains of eternal
damnation for my unbelief. The infidels of the age (and no wonder infidelity
prevails) stand by ; hear the dispute ; shake their sides. The devil says, " So I
would have it." The daughter of Zion puts on sackcloth, looks iip to heaven,
and cries, " Hast thou forsaken the earth, O Lord ? "N^Tien wilt thou return and
scatter these clouds, and cause light to break out, spread, and prevail, and dark-
ness and error to flee away ? O, when shall that blessed day come, that the
knowledge of the Lord shall fill the earth, as the waters cover the sea ! ^\Tien
shall Satan be bound, that he mav deceive the nations no more ! "
18*
210 THERON TO ASPA5I0.
truths must be, firmly believed. But in order to our going to
God in full assurance of faith, there is no need, I hope, that we
believe, as true, things, the truth of which we have evidence of
" from Scripture, sense, or reason." Read the second cliapter of
this epistle, and you may see the apostle James was no friend
to a presum])tuous faith, a faith built on no evidence.
Ther. But I am invited, in the most affectionate manner, to
believe that Christ loves me and will save me. " ' As though
God did beseech you by us, we pray you, in Christ's stead, be
ye reconciled to God.' Hark ! it is the voice of infmitely con-
descending love, speaking by his ambassador, Sinners, accept
my great salvation. Enjoy what I have purchased for you by
my dying agonies. Do not suspect my kindness, or refuse my
gifts. This will wound me deeper than the spear which
pierced my side. O the grace of our exalted King ! After
all this, can I entertain the least doubt whether I have a per-
mission to believe firmly ? Did the judge ever beseech a con-
demned criminal to accept of pardon ? Does the creditor
beseech a ruined debtor to receive an acquittance in full ? Yet
our almighty Lord, and our eternal Judge, not only vouchsafes
to offer these blessings, but invites us, entreats us, with the
most tender and repeated importunity solicits us, not to reject
them."H.
Pmil. In these words you are invited to be reconciled to
God, and not to believe that God is reconciled to you. You
may be even ravished to think of the one, but still be so inat-
tentive to the other as not to take any notice of it, although
before you in one of the most remarkable texts in the Bible.
Ther. But we are strictly commanded, by God himself, to
believe on the name of his Son Jesus Christ, (1 John iii. 23,)
and have God's promise and oath to assure us we shall certainly
be saved if we do.
Paul. True. Yet Christ has never taught us that faith
consists in believing that " pardon is mine, grace is mine, Christ
and all his spiritual blessings are mine ; " but has given us the
strongest assurance, that many who are very confident of their
title to heaven shall finally go to hell. (Matt. vii. 22.)
Ther. Yes, sir. Suffer me, in my turn, to put on the airs of
assurance, and to affirm, that this is that very notion of faith
which was taught, and which was approved as genuine, by our
blessed Savior. For " our Lord bears this testimony concern-
ing Thomas : Thomas, thou hast believed." Now then, 1
think we have got an infallible touchstone. Let us examine
what that is which Jesus Christ calls believing. Whatever it
be, it is the determination of truth itself, and should pass for a
DIALOGUE II. 211
verdict from which there Has no appeal. And this, this is the
confession of Thomas, My Lord and my God ! This, this ex-
presses what our divine Master calls believing. When therefore
we confess with our lips, and are persuaded in our hearts, that
Jesus is our Lord, who bought us with his blood ; that Jesus is
our God, who will exert all his adorable perfections for our
good ; then we truly believe. We believe, in our Savior's sense
of the word ; we have that faith which he allows to be genuine.
Paul. Pray, my dear Theron, as your all lies at stake, your
all for eternity, do take the Bible, and read the whole paragraph
with the heart of an honest man.
Ther. I will. Heaven forbid I should act a dishonest part in
an affair of such infinite importance ! " But Thomas, one of
the twelve, was not with them when Jesus came. The other
disciples therefore said unto him, We have seen the Lord. But
he said unto them. Except I shall see in his hands the
print of the nails, and put my finger into the print of the
nails, and thrust my hand into his side, I will not believe.
And after eight days, again his disciples were within, and
Thomas with them. Then came Jesus, the doors being shut,
and stood in the midst, and said, Peace be unto you. Then
said he to Thomas, Reach hither thy finger, and behold my
hands ; and reach hither thy hand, and thrust it into my side :
and be not faithless, but believing. And Thomas answered, and
said unto him, My Lord and my God ! Jesus said unto him,
Thomas, because thou hast seen me, thou hast believed :
blessed are they that have not seen, and yet have believed."
Paul. No comment is needed. It is impossible the sense of
the words can be made plainer. The thing that Thomas was
so faithless about was not his particular interest in Christ ; nor
was this the thing he believed, that Christ died for him in par-
ticular. But the resurrection of Christ was the thing, the only
thing, in question with him. Overjoyed to see him, feel him,
hear him, know him, in the language of fervent love, ready to
clasp him in his arms, he cries out, My Lord and my God !
Thus, then, stands the argument : because Thomas believed
that Christ was risen from the dead, on the clearest evidence,
therefore, justifying faith consists in believing that " pardon is
mine, grace is mine, Christ and all his spiritual blessings are
mine," without any evidence at all from " Scripture, sense, or
reason." My dear Theron, was ever book abused and perverted,
in this apostate world, one half so much as is the Holy Bible ?
Ther. But is it not true, with relation to every sinner, and
so with relation to me, that " Christ has bought me with his
blood, and will exert all his adorable perfections for my good " ?
212 THEllON TO ASPASIO.
Paul. Must 1 again put yon in mind of what your favorite
author so i)laiiily alliniis ? "We have no absohilo promise or
declaration in Scripture, that God certainly will or doth give
Christ and liis salvation to any one of us in particular; neither
do we know it to be true already, by Scrij)ture, sense, or reason,
before we assure ourselves of it. Our assurance is not impressed
by any evidence of the thing ; but we nuist work it out in our-
selves by the assistance of the Spirit of God." And that your
Aspasio not only likes the book in general, but heartily ap-
proves of this passage in particular, you may be assured from
the notice he has taken of it in his preface to Mr. Marshal's
Mystery.
Thcr. Yes, and I approve it too ; for I never supposed it was
any where tauglit in Scripture, that " Christ has bought me with
his blood, and will exert all his adorable perfections for my
good." and so certainly save me in particular. I know there is
no such thing affirmed in Scripture. I never pretended there
was. And you have misrepresented our scheme in supposing it
follows, from what we affirm of the free grant of the gospel,
that we are justified, adopted, and entitled to eternal glory, be-
fore we believe. We hold no such thing. There is no such
thing revealed in the oracles of truth ; and indeed, if there was,
1 should not need any special assistance of the Spirit in the
work of believing. That I should be saved, would be as plain
a truth as any other in the Bible. And did I believe the Scrip-
tures to be true, I could not doubt of this, any more than of any
other plain truth therein contained : whereas, you know, it is
impossible for a man, although he is satisfied the Bible is the
word of God, merely by his own strength and reason to bring
himself to believe, unless the Spirit first witnesses with his
spirit that he is a child of God ; because, before this, we have
no evidence of the thing from Scripture, sense, or reason. But
when " the divine Spirit brings Christ and his righteousness
nigh unto us, in the promise of the gospel ; clearing at the same
time our right and warrant to intermeddle withal, without fear
of vicious intromission ; " then we can appropriate what lies in
the general promise to ourselves in particular ; and then we can
say, "Pardon is mine, grace is mine, Christ and all his spiritual
blessings are mine." And then we can see " our title perfectly
clear."
Paul. O my dear Theron ! and thus at last you give up your
warrant from the written Word ]* as in fact there is no such
* You give up your warrant from tJie written Word. — By the first direct act of
faith, antecedent to any reflection, I believe that " God is reconciled to me."
If this supposed truth was contained in and taught by the written Word, it was
DIALOGUE II. 213
thing contained in the Bible ; and now yonr recourse is to the
Spirit. But if, in fact, the written word gives you no warrant
for this belief; if, in fact, you have no right by the Bible to lay
this claim, the Spirit of God has nothing to do in the case. He
cannot clear up a right, where there is no right to be cleared
up. He cannot clear up a warrant, where there is no warrant
to be cleared up. I grant it is the office of the Holy Spirit to
open our understandings to understand the Scriptures, and to
open our eyes to behold the wonderful things in God's law.
But it is not the office of the Holy Spirit, to open our eyes to
see truths in the Bible which, in fact, are not there. It is not
the office of the Holy Spirit to make us believe a lie ; that is,
believe that the Bible teaches what in fact it does not teach ;
or to make us new revelations, nowhere contained in Scripture,
on which to venture our souls for eternity. Nor is it the busi-
ness of faith to believe these new unscriptural revelations, but
only to believe with all our hearts the truths already revealed.
Or, to use your own words, " I know no other justifying faith,
but that which relates to the gospel, and believes its report."
But here, sir, lies the wound of your faith, and this is " the core
and root of the controversy," that the thing which you believe
is not revealed in the Bible, nor is there any evidence from
Scripture of the truth of it. And this you know ; this you
own, and yet still will persist in believing it, "without any
evidence from Scripture, sense, or reason." And, to help your-
self out, you call in the aid of the Holy Spirit, to testify to a
thing unrevealed, to a lie, a known lie ; to testify that some-
thing is contained in Scripture, which you know is not contained
there. That with full assurance you may say, " Pardon is
mine, grace is mine, Christ and all his spiritual blessings are
mine ; consigned over to me in the everlasting gospel ; a title
perfectly clear, without any evidence from Scripture, sense, or
reason."
O my dear Theron ! in matters of this importance, it does
not become us to soothe and flatter, but to speak the truth in
uprightness. Did you profess to be an Antinomian, and openly
declare, " that the elect were justified from eternity, or at least
true before I believed it, as all grant ; and so God was " reconciled to me " before
the first act of faith. But, they say, it was not contained there, it was not true,
God Avas not "reconciled to me" before I believed. But God's word does not
warrant me to believe, as truth, any proposition, the truth of which is not taught
in his word. All the truths contained in his word I ought to believe ; but I
have no right to add or diminish. •' Thou shalt not add thereto, nor diminish
from it." " If any man shall add unto these things, God shall add unto him the
plagues that are written in this book." If we add to God's word, we have no
warrant from God's word to believe our additions to be divine. If any doubt of
this, let them read 2 Thess. ii. 1 1.
214 THEKON TO ASPASIO.
from tlic death of Christ ; that the Holy Spirit reveals to the elect
their justification in God's own time ; and that justifying faith
consists in believing this new revelation ; " then your scheme,
however inconsistent with Scripture, would seem, at least, to be
consistent with itself. But now, as you state things, you are,
(forgive me, my Theron,) you are, I say, neither consistent
with Scripture nor with yourself. And your dressing up
experimental religion in this light, (while Arminians, Pelagians,
Socinians, and Infidels, laugh at the delusion,) tends only to
imbolden self-confident hypocrites; and to leave the poor
awakened sinner, that has any common honesty in his heart,
in a more bewildered case than ever. Or if, by your charming
and affectionate manner of address, the poor blind sinner is
induced to believe you, he is in infinite danger of being led to
settle on a false foundation, to his eternal ruin ; for having once
believed, — O, dreadful thought ! — having once believed, he must
never doubt again. He must watch and pray, fight and strive
against doubts with all his might, as the dreadful Agag, that
must be pursued with fire and sword. That being once
deluded, it is a thousand to one but he lives and dies in his
delusion !
Ther. But does not the Holy Scripture expressly speak of
the witness and seal of the Spirit ? (Rom. viii. 16. Eph. i. 13.)
Paul. Yes, it does ; but never, never as what any had
before faith and justification ; as is the case with you. Ye were
sealed, says the apostle to the Ephesian saints. But when?
before they believe? No; ^^ after that ye believed, ye were
sealed." And had they this spirit of adoption, before they
were already children ? No ; but because ye are sons, because
ye are already members of God's family, therefore, " God hath
sent forth the spirit of his Son into your hearts, crying, Abba,
Father."
So that I must needs tell you, my dear Theron, there is not
one title in the Bible to countenance your scheme ; but it is all
over inconsistence, falsehood, and delusion. And if your heart
is no better than your head, you are in an infinitely dreadful
state. What your heart is, I do not pretend to say. This does
not belong to my province ; but the scheme of religion you
plead for, leads directly to destruction. And would that pilot
be esteemed an honest man, who, for fear of giving offence,
should sit silent, and suffer the ship to run upon the rocks ;
rocks under water, which he knew would dash the ship to
pieces in a moment, if not avoided ?
Ther. But is it not impossible to trust in Christ, unless first
we believe that Christ and all his spiritual blessings are ours?
DIALOGUE II. 215
Paul. Wliat would you think, 1115^ dear Thcron, of a Neo-
nomian, or Armitiian, to whom you were opening the way of
salvation by free grace through Jesus Christ, if he should thus
reply ? " It is impossible to trust in Christ and free grace,
unless first, for our encouragement, we are conscious our lives
are reformed, our sins repented of, and that we are disposed
sincerely to endeavor to do our duty. Were I thus prepared, I
should dare to trust in Christ, and could hope that God would
accept me through him. But without these good qualifications,
it is impossible I should dare to trust in Christ."
Ther. I should suppose that his own righteousness was really
at the bottom of his faith, and the very thing that encouraged
him to believe. And such a man does not so properly trust in
Christ, as in his own righteousness. And a faith built on a false
foundation, is certainly a false faith.
Paul. And pray, my Theron, what is it that encourages you
to trust in Christ ? Not any truths revealed in the gospel ; but
something of which you have no evidence from Scripture,
sense, or reason. A firm persuasion of this emboldens you to
trust in Christ ; yea, is so entirely the foundation of your trust,
that it appears to you impossible, without this previous persua-
sion, ever to trust in him. Wherefore this persuasion is at the
bottom of your trust ; and, strictly speaking, you do not so
properly trust in Christ, as in that persuasion. Should you now
be convinced that this persuasion was a mere delusion, your
trusting in Christ would cease in a moment. Just as it is with
a self-righteous person, when his eyes are open to see himself.
"The commandment came, sin revived, and I died."
Ther. But, " would any person of the least prudence erect
his house upon a piece of ground, without a previous conviction
that the spot was his own ? " K-
Paul. Wherefore, then, we must thus conclude, that all the
truths, already plainly revealed in the gospel, which are true
before we believe them, and whether we believe them or not ;
that all these truths laid together, although clearly understood,
seen in their spiritual glory, firmly believed, approved of, and
liked, would not be sufficient to encourage a sinner to trust in
Christ ; that is, there is nothing in the written word which, let
it be ever so well understood, and ever so firmly believed, is
sufficient to encourage even a regenerate sinner, (for it is plain,
regeneration is before the first act of faith, John i. 12, 13.) to
trust in Christ. To supply this defect, we must first believe as
truth what as yet is not true, and that without any evidence
from Scripture, sense, or reason. And this belief, this persua-
sion, is to be the foundation of our trusting in Christ ; so
216 TllF.UON TO ASPASIO.
entirely the foundation, that, without it, wo cannot •* with the
least |uu(loncc " trust in liim. And tlio weight, the whole
weiglit, of our eternal salvation, is at hottom laid, not on the
gospel, the written gospel, hut on a supposed truth, wc have no
evidence of, from Scrij)tnre, sense, or reason.
0. my dear Theron ! this is a precarious foundation to venture
your precious, your immortal soul upon : and should it give
way and break under you, it might let you fall down into
eternal ruin. This, this is indeed, to use your Aspasio's beau-
tiful similitude, "like placing the dome of a cathedral on the
stalk of a tuli])."
Meanwhile let me tell you, the inspired apostles verily
believed that, in the written word, we have, not only full evi-
dence of the truth of the gospel itself, (John xx. 31,) but also,
the truth of the gospel being seen, sufficient encouragement to
come to God through Christ, in full assurance of being accepted
through him. (Heb. x. 19, 22.) And on this ground they
preached the gospel to the world, inviting all to return to God
through Jesus Christ, without ever giving the least intimation
of any need of their being previously persuaded of some things
as truths, which were nowhere plainly contained in the gospel.
Ther. Pray what is there contained in the gospel which may
be sufficient to encourage a sinner to return to God through
Christ, with full assurance of acceptance through him ?
Paul. These three truths are set in the clearest and strongest
light, in the glorious gospel of Jesus Christ :
1. That the goodness of God, the supreme Governor of the
world, is self-moving and infinite. It needs no external motive,
no goodness in us, to draw it forth into exercise. Yea, it can
surmount infinite ill desert, self-moved. This is demonstrated
in God's giving his Son, of his own mere motion, to die for a
world so ill-deserving, so infinitely ill-deserving, that no atone-
ment appeared to him sufficient to secure the honor of his law
and government, but the blood of his own Son. Let me believe
with all my heart that God has done this deed, a deed infinitely
superior to the creation of millions of such worlds as this, all
which, with one word's speaking, Messiah could have created
in a moment; I say, let rfte believe with all my heart that God,
of his own mere motion, has given his Son, one equal to him-
self, to die for such a world as this, and at once I have the fullest
conviction of his self-moving goodness and infinite grace. It
stands in a light brighter than the sun at noon-day.
2. God can, consistently with the honor of himself, of his
law, and government, and sacred authority, pardon and save
those who, strictly speaking, are infinitely ill-deserving, through
DIALOGUE II. 217
Jesus Christ his Son. His honor is, in every point of light,
effectually secured by the mediation and death of his Son.
The dignity, the infinite dignity, of the Son of God, proves this
to the enlightened soul. The resurrection of Christ from the
dead, is a visible demonstration of it ; and God himself, in plain
words, declares it to be true, that he can now be "just, and
yet justify him that belie veth in Jesus." Now, if the goodness
of the divine nature is infinite and self-moving, and if he can,
consistently with his own honor, pardon and save the infinitely
ill-deserving through Jesus Christ his Son, the only question
that remains is, who may, among all the sons of Adam, trust in
this glorious Mediator, return home to God throngh him, and
Ihrongh his merits and atonement look to the free grace of God
for pardon and eternal life ? But,
3. It is most expressly declared, that " whosoever will, may
come," and "he that cometh shall in nowise be cast out."
Yea, orders are given that these glad tidings should be carried
all round the world, "the gospel preached to every creature."
And all, even the vilest and the worst, are to be, as it were,
compelled to come in, " prayed and beseeched to be reconciled
to God," " to repent and be converted," to return home to God
through Jesus Christ ; to God, who is as ready to be reconciled
to the returning sinner, as the father of the prodigal is repre-
sented to be to his returning son.
Now when the sinner's eyes, in regeneration, are opened to
behold, as in a glass, the glory of the Lord, it will immediately
appear to him the fittest and happiest thing in the world, to
return home to God, and be forever devoted to him, if he may.
And a clear sight and firm belief of these plain gospel truths
gives him the fullest assurance that he may ; that it is God's
will he should ; and that God stands ready to accept him
through Jesus Christ, if he does.*
* Except my eyes arc first opened to behold the glory of God, I cannot see
the ground and reason of the law, nor heartily approve it as holy, just, and good.
"Unless the law appears good and glorious, I cannot see the wisdom of God in the
death of his Son, nor cordially believe the gospel to be true. Till I see the
gospel to be true, I am bUnd to the only door of hope. Merely a sight of the
glory of God as a righteous lawgiver, and a sight of the glory of his holy law,
can give no hope. The truth of the gospel is seen; I then behold, first, the
love,, the self-moving goodness of God in the gift of his Son ; but not that he
loves me in particular, and is reconciled to me. Secondly ; I then see that Christ
has secured the honor of the divine government ; and that now God can be just,
and yet justify the sinner that believeth in Jesus ; but not that I am one for
whom he died, with an absolute design to save. Thirdly ; I then see, that any
sinner may return to God through Christ ; and see that those Avho do, will be
accepted and saved ; but not that " pardon is mine, grace is mine, Christ and all
his spiritual blessings are mine." In a word, I see the truth of what is already
revealed in the gospel ; but I do not see truths not revealed there. The Holy
VOL. n. 19
218 TIIERON TO ASPASIO.
Indeed, I readily grant, that nnregcneratc sinners do neither
sec the infinite amiahlcness of God, nor really helieve the gos-
pel to be true. The "vail is on tlieir hearts." The gospel
"is hid from them." They are "blind." And their blindness
is a vicious, wicked blindness, arising from a heart void of love
to God, and full of enmity against iiis law, and against the
glorious gospel of his Son : as was proved in our former con-
versation ; and in this benighted state, being followed with the
fears of eternal misery, they must take some way for hope and
comfort. Some go about to establish their own righteousness ;
and on that build their hopes for heaven. Others, finding no
comfort in the way of duties, try to Avork up themselves to a
belief that Christ died for them in particular, that God loves
them, and will save them. And if by any means they come to
feel a strong persuasion of this, it so delivers them from their
fears, and so fills them with comfort and joy, that they do all
they can to strengthen this persuasion ; and to this end, apply
a hundred texts of Scripture, perverting them from their plain
and natural meaning ; and are yet obliged at last to own, that
they have no evidence on which to ground their belief, from
Scripture, sense, or reason. Yea, that the thing they believe
is not true, till it becomes true by their believing it to be true.
However, their consciences being quieted by this belief, they
can now go on, estranged from a God of infinite glory, blind
to his infinite beauties. Nor do they believe that ever any did
love God for his own infinite loveliness; although this is the
very spirit of all the angels and saints in heaven, and of all
good men upon earth. (Isai. vi. 3, 2 Cor. iii. 18.)*
Spirit helps me to see the truths alreadj' revealed ; but reveals no new truths.
The things which I believe, were true before I believed them. If, after all, any
pretend there is no difference between these two kinds of faith, I only say, if
these two kinds of faith, like two roads which seem, and but seem, to lead the same
way, should, in fact, lead to two different worlds, as far asunder as heaven and
hell, it is proper to set up these monvuncnts, to warn travellers ; and the nearer
they arc alike, the more need poor travellers have to take heed they do not mis-
take. But if they do, if they wLU mistake after warning, their blood will be
upon their own heads, and they Avill eternally remember that they kne^ what
they believed was not revealed in Scripture. They believed without any evi-
dence from Scripture, sense, or reason.
* To make the matter, if possible, still plainer, it may be thus stated : 1st. He
that is encouraged to come to Christ from a consciousness of some good qualifica-
tion in himself, secretly builds his hopes of acceptance with God on his own right-
eousness. 2d. He that is encouraged to come to Christ, from a belief that Christ
died for him in particular, and that God is reconciled to him, builds his hopes
of acceptance with God on a delusion. 3d. He that comes to Christ without a
disposition to be reconciled to God, is only seeking after salvation from hell, and
does not desire the salvation which the gosjicl offers. 4th. He that thinks he has
a disposition to be reconciled to God, but never saw the glory of God, of his law,
and government, he but deceives himself. 5th. He that is encouraged to come
only by the free grace of God through Jesus Christ, as revealed in the written
DIALOGUE II. 219
Ther. I see you are returned again to your darling topic, the
doctrine of loving God for his own lov^eliness.
Paul. Yes ; and this is the very vitals of vital piety. A
sense of the beauty of the divine nature, and a firm belief of
the truth of the gospel, lay the foundation for all the rest.
" Repentance towards God, faith towards our Lord Jesus Christ ; "
a life of communion with God and devotedness to him ; joy in
God, and rejoicing in Jesus Christ. And while the love of God,
not a belief that God loves me in particular, without any
evidence from Scripture, sense, or reason, but a clear and lively
sense of the self-moving goodness and infinite grace of God, as
manifested in the gift of his Son, and shining forth in the whole
gospel way of life, as exhibited in the written word, is shed
abroad in our hearts by the Holy Ghost, attended with a full
assurance that we are the children of God, resulting from a
consciousness of a filial spirit towards God ; now we know and
believe the love that God hath to us. And, inspired with a
sense of the divine glory, the beauty of God's law and govern-
ment, the glory of the way of salvation by free grace through
Jesus Christ, the free and sovereign grace of God in calling us
into the kingdom of his Son, we rejoice with joy unspeakable
and full of glory; and habitually, and actually, through the
course of our lives, present ourselves a living sacrifice to God
through Jesus Christ ; to be for him, entirely for him, and that
foreVer. Nor do we feel any need to bring your kind of faith
into the account.
You remember, my dear Theron, that parabolical picture of
a true saint, of a real Christian, given by our blessed Savior, in
Matt. xiii. 23, whose representations, if we do not believe, we
do indeed make God a liar. He that received seed into the good
ground is he, not that hath a new revelation of a new truth not
contained in the gospel ! but is he that heareth the word, and —
what next? — not, is really persuaded in his heart that "pardon
is mine, grace is mine, Christ and all his spiritual blessings are
mine!" without any evidence "from Scripture, sense, or rea-
son ; " but heareth the word, and understandeth it, so as in it
to behold, as in a glass, the glory of the Lord. Which also —
what ? — complains that his graces are no more to be seen
"than the stars at noon"? No. What then? Which also
beareth fruit. How much ? So little that no eye can see it !
word, builds his hopes of acceptance on the truth. He that comes on this
encouragement, with a hearty disposition to be forever reconciled to God, and
devoted to him, and thirsting for grace forever to live to him, is a true convert.
He that, after this, lives to God through all trials, proves his faith by his Avorks,
as Abraham did. (Gen. xxii. 12.)
220 TllEUON TO ASPASIO.
or, at most, but jiisl discern it, "as a glowworm in the night!"
and that in so unsteady, unc(Mtain a manner, that for his Vifc
he cannot tell whether there be any fruit or no ; but rather the
more he looks, the more •* his doubts are increased " ? No, no,
far from this ; and bringcth forth some a hundred fold, some
sixty, some thirty. Yes, my Theron, that is good ground
indeed which yields a hundred bushels of grain, for one that
was sown ; or sixty, or even thirty. And thus, tlie grain of
mustard seed becometh a great tree. And thus, the leaven
spreads till the whole is leavened. And this is the idea, the
grand and noble idea, our blessed Savior had of a true Christian !
It is granted there is a great difference in the degrees of fruit-
fulness in true converts — some a hundred fold some sixty,
some thirty. But those who bring forth no good fruit, what-
ever ravishing joys they may sometimes have had, are by our
blessed Savior pictm^ed by the similitude of stony ground —
thorny ground.
Titer. But I have an unanswerable objection against this
account of the nature of justifying faith ; for, whereas in the
Holy Scriptures it is represented to be an exceeding difficult
thing to believe ; according to you, there is no difficulty at all
in it, when once the sinner, in your sense of things, is regener-
ate, and believes the gospel to be true with all his heart.
Paul. Right, my dear Theron. The difficulty is now
over ; for he is not obliged to believe " without any evidence
from Scripture, sense, or reason." The way in which he is to
return to God all lies open, plain before him. And it appears
to him the fittest and happiest thing in the world, to return
home to God, through Jesus Christ ; and he does it with all his
heart.*
Ther. Wherein, then, consists the difficulty of believing?
Paul. The difficulty in the way of embracing the gospel
in a saving manner, according to the New Testament, arises
* Return home to God. — By this phrase, Paulinus means exactly the same
with those -words in Jcr. iv. 1 : "If thou wilt return, O, Israel, saith the Lord,
return unto me." And in Ezck. xxxiii. 11 : " Turn ye, turn ye, from your evil
ways; for why will ye die ! And in Acts iii. 19: "Repent and be converted,
that your sins may be blotted out." From being enemies, repent, and turn, and
" be reconciled to God." (2 Cor. v. 20.) It is worthy to be observed that, accord-
ing to St. Peter, repentance is before forgiveness. " Ilepent, and be converted,
that your sins may be blotted out." And this is the doctrine God has taught in
aU ages of the world. By Moses, (Lev. xxvi. 40 ;) by I)a\id, (Ps. xxxii. 5 ;) by
Isaiah, (Isa. Iv. 7 ;) by John Baptist, (Mark. i. 4 ;) by Christ, (Matt. v. 4 ; Luke xiii.
:i ;) by aU the apostles on the day of Pentecost, (Acts ii. 37 — 39,) and, indeed, all
over the Scriijture. But there is nothing of the nature of repentance before for-
giveness, in Theron's scheme. Yea, his repentance professedly aiises wholly
from a belief that his sins are forgiven ; so that he is forgiven before l,e begins to
repent.
DIALOGUE II. 221
from a worldly spirit, a self-righteous spirit, and being dead
in sin.
1. From a worldly spirit. Men are generally so attached to
worldly things, riches, honor, and pleasure, that, although they
might be glad to know they should go to heaven when they
die, yet they have no heart to become the disciples of Christ ;
to deny themselves, take up their cross, and follow him ; and
take God for the alone portion of their souls. Therefore, when
they are invited to come to this feast, (and a feast indeed it is
to a regenerate sinner, whose eyes are opened to see things as
they are,) they desire to be " excused." And they " make light
of it, and go their ways, one to his farm, another to his mer-
chandise."
2. From a self-righteous spirit, (Rom. ix. 31 — 33;) for if a
sinner is so terrified with the fears of eternal damnation, that he
can take no comfort in worldly enjoyments ; and so is quite
prepared to hear Aspasio urge him to believe that God loves him,
and Christ died for him ; yet there now remains the chief diffi-
culty in the way of true faith, unremoved, namely, to yield
the point, that the law not only does in fact require sinless
perfection, on pain of eternal damnation, and that he is under
the curse of this law, but that this law is holy, just, and good ;
and so he justly condemned, and in fact, in the hands, and at
the disposal of a sovereign God. This, this, a proud, self-right-
eous spirit is diametrically opposite unto; and to be brought
to this, is killing work. " The commandment came, sin
revived, and I died."
3. From being spiritually dead ; for when the law has
thoroughly done its work, and the sinner sees and feels the truth,
that he is dead in sin, justly condemned, absolutely helpless
and undone in himself, in the hands of a sovereign God, who
hath mercy on whom he will have mercy ; there now needs the
same mighty power whereby Christ was raised from the dead,
to quicken this dead sinner. And it must wholly proceed from
the mere free sovereign grace of God. (Eph. i. 19, 20, com-
pared with Eph. ii. 1, 8.) That regeneration does thus precede
the first act of faith, is plain from John i. 12, 13, where, con-
cerning all true believers, it is said, " which were born," that is,
antecedent to the first act of faith ; " which were born, not of
blood, nor of the will of the flesh, nor of the will of man, but
of God." (See also John iii. 3, 5.)
But these three difficulties being removed, and sinners made
" willing in the day of his power," all is easy. Sinners now
come flying to Christ, as naturally "as doves to their windows."
For God appears to be infinitely glorious, and the gospel to be
divinely tru:. 19*
222 THEnON TO ASPASIO.
And here, by the way, my dear Theron, it is worthy of your
dilip;ont attention, that it is a common thing, in tlie New Testa-
ment, to j)i()nnsc salvation to those who behevo the truth of
tlie gospel with all their hearts, and to speak of such as true
saints ; because where this is, every thing else will follow
of course. In this view, you may at your leisure read the
following Scriptures: Matt. xvi. 16, 17. Mark xvi. 15, 16.
John vi. 68, 69; xvii. 3, 8; xx. 30, 31. Acts viii. 37.
Rom. X. 9. 1 Cor. xii. 3. 1 John iv. 15 ; v. 1, 5. Some of
which are sadly perverted by some writers; particularly
Rom. x. 9.
Thcr. The clock strikes nine ; it is time for me to retire.
However, before I go, pray point out, in brief, the chief differ-
ences between what you call true faith and the faith I have
been pleading for, that I may have them to consider at my
leisure ; for I design more thoroughly to look into this matter
than ever yet I have done.
Paul. Among the many differences which might be men-
tioned, I will only point these twelve.
1. Regeneration is necessarily previous to the first act of
true faith. But your faith may exist in an unregenerate
heart.
2. True faith supposes the law and gospel are rightly under-
stood and beheld in their glory : the law approved with all the
heart, as holy, just, and good ; the gospel believed, and complied
with, with all the heart. But your faith is consistent with a
reigning enmity against both law and gospel.
3. True faith is a holy act ; but yours has nothing of
the nature of holiness in it ; arises from no higher principle
than self-love.
4. In true faith, nothing is believed but what is plainly
revealed in the Holy Scriptures. But in your faith, the main
things believed are nowhere contained in the Bible. "Pardon
is mine, grace is mine, Christ and all his spiritual blessings
are mine."
5. In true faith, the things believed were as true before they
were believed as after ; being all contained in the Scriptures of
truth. But in your faith, the things believed were not true
before they were believed ; not being contahied in the Bible.
6. True faith is founded wholly on that revelation which is
made in the written word. But your faith, having no support
from Scripture, sense, or reason, is founded wholly in a heated
imagination ; or, which is no better, on a new revelation, not
contained in the written word ; that is, one is founded on good
evidence, the other not.
DIALOGUE II. 223
7. The great difficulty in the way of true faith arises from
the wickedness of the heart ; but the great difficulty in the way
of your faith is, that there is no evidence of the truth of the
thing believed, from Scripture, sense, or reason ; but rather, a
man is obliged to go contrary to them all.
8. True faith is wrought in the heart by the Holy Spirit, in
regeneration, imparting divine life to the dead soul, opening
the eyes to behold divine truths in their glory and reality; in
consequence of which, the gospel is understood, believed, and
embraced with all the heart. But your faith is wrought by
your being made, by some means or other, to believe some
things as true that are not revealed in Scripture.
9. In true faith, the way of salvation, by free grace through
Jesus Christ, being understood and believed, is heartily approved
of, and acquiesced in, as being glorious for God and safe for
the sinner ; and our entire dependence for acceptance with
God is on the free grace of God through Jesus Christ, as
exhibited in the written word. Whereas, your faith does not
properly consist in dependence, but in confidence ; not in
looking to the free grace of God through Jesus Christ, that you
may be pardoned, sanctified, and saved ; not in flying for refuge,
and laying hold on this hope set before you ; but in being con-
fident that " pardon is mine, grace is mine, Christ and all his
spiritual blessings are mine;" in being " readily persuaded in
my heart that Christ is mine, and that I shall have life and
salvation by him," without any evidence " from Scripture,
sense or reason." *
10. True faith is always attended with love to God, arising
from a sense of his own infinite amiableness, as its inseparable
concomitant. Your faith is sometimes followed with a seem-
ing love to God, arising merely from believing that he loves
you.
11. But the most remarkable difference of all is, that true
faith actually unites the man to Jesus Christ, as the "branch
is united to the vine." In consequence of which, every true
believer actually receives the spirit of Christ to dwell in him.f
* I grant, that -writers on that side of the question speak much of trustmg in
Christ, and resting upon him, etc. Yet, according to them, previous to this trust,
and that which encourages to it, is a belief that " pardon is mine, grace is mine,
Christ and all his spiritual blessings are mine." And so I beheve that my sins
are pardoned before I begin to trust in Christ. I do not come to Christ, but
rather stand off and keep at a distance, tQl I see he is mine, and can caU God my
God. So that, strictly speaking, I am justified, and know that I am justified,
before I dare come to Christ, and trust in him. Thus the matter is stated, in
11. p. 312.
t Although it is plain from Scripture, that regeneration is before the first act
of saving faith, (John i. 12, 13,) and that faith is wrought by the influences of
224 THERON TO ASPASIO.
(Rom. viii. 9. K|.h. i. 13. Gal. iii. 2, 14. 1 John iv. 13; ii. 27.
Rom. viii. M. Gal. v. 18.) In consecinencc of this, a certain
foundation is laid, to bring forth frnit unto God, (Rom. vii. 4,)
in every instance. (Matt. xiii. 23.) And ** the path of the
just is as the shining light, which shincth more and more
unto the perfect day." ''If he fiiileth, he riseth up again.*'
" Every branch that bearcth fruit, God purgeth it, and so it
bringeth forth more fruit." Whence, near or quite all the
saints we read of in Scripture, usually speak the language of
assurance, as being conscious to this divine habitual change
wrought in them by God's Holy Spirit. But thus it is not
with your kind of faith ; nor is assurance this way to be
obtained on your scheme.
12. As a natural consequence of the whole, the several sys-
tems of experimental religion, resulting from these two kinds
of faith, however in ap})earance they may be alike, yet in reality
are essentially different throughout. While the true believer is
striving to grow in grace, the false pretender is striving to main-
tain his delusion.
Ther. I thank you, sir, for present instructions: and with
your leave I will return to-morrow evening; as I want to hear
your thoughts on one subject more.
Paul. The evening shall bo at your service, God willing.
So ended the second conversation, and I retired again to my
closet ; with what views of my spiritual state, you may easily
guess. O my dear Aspasio ! What ! Are we all wrong ? Or
have I misunderstood your scheme ? I hope, I wish, no poor
sinner on earth was ever so deluded as I have been. The Lord
have mercy on me ! O my dear As])asio, that you had been
present, and heard all that passed ! But, alas, the wide ocean
keeps us three thousand miles apart ! However, with you,
even now with you, is the distressed heart of
Your disconsolate
THERON.
the Holy Spirit, (Eph. i. 19,) yet it is equally plain, that the gift of the Holy
Spirit, to dwell in us, as an abiding principle of divine life, is after we are united
to Christ by faith. (Eph. i. 13. Gal. iii. 14.) ^Vfter union to Christ, we have a
covenant right to the Holy Spirit, (Gal. iii. 29 ;) may have divine grace at any
time, for asking. (Luke xi. 13.) Eut before union with Christ, we have no right ;
God is at absolute liberty ; we lie at his sovereign mercy. (Kom. ix. L5, 18.) And
accordingly, regenerating grace is the effect of Ids sovereign good pleasure.
(Matt, xi, 25, 26.) No promises of saving grace are made to the prayers or doings
of sinners out of Christ. (Gal. iii. 10. 2 Cor. i. 20. John iii. 18, 36.)
DIALOGUE III. 225
DIALOGUE III.
• Wednesday Evening, Dec. 13, 1758.
According to appointment, I made my third visit. The
subject proposed was the doctrine of Assurance. We soon
entered upon it ; and this is the sum of what passed.
Ther. May the people of God, in this life, attain to a cer-
tain assurance, that they are in a state of favor with God, and
entitled to eternal glory ?
Paul. As there is a specific difference between true grace
and all counterfeits ; as true grace in the heart is naturally dis-
cernible, like all our other inward biases ; as the saints in Scrip-
ture usually speak the language of assurance ; as saints in all
ages are exhorted to seek assurance, (2 Pet. i. 10,) and as there
are many rules laid down in Scripture to determine in this case,
and many promises made for the encouragement of saints, the
designed advantage of which cannot be enjoyed without assur-
ance ; so, for these and other reasons, I believe that assurance
is attainable in this life, in all ordinary cases at least.
Ther. How, and by what means, may the children of God
attain assurance ?
Paul. Sanctification, taking the word in a large and com-
prehensive sense, is the evidence, the only Scripture evidence,
of a good estate.
Ther. What do you mean by sanctification, in this large
and comprehensive sense ?
Paul. It is usual for divines to distinguish between regener-
ation and conversion ; between first conversion and progressive
sanctification ; between divine views and holy afiections ; be-
tween grace in the heart and an holy life and conversation ;
but I mean to comprehend all under one general name. You
may call it the image of God, or holiness of heart and life, or a
real conformity to the divine law, and a genuine compliance
with the gospel of Christ. I have already let you see what I
apprehend to be the nature of law and gospel, of love to God,
and faith in Christ. When I say this is the only evidence,
I mean that this is the only thing wherein saints and sinners in
every instance differ. One has the image of God, the other
has not. Or, to express myself in the language of inspiration,
" This is life eternal, to know thee, the only true God, and
Jesus Christ whom thou hast sent;" and "hereby we do know
that we know him, if we keep his commandments. He that
saith, I know him, and keepeth not his commandments, is a
226 THERON TO ASPASIO.
liar, and tliu (ruth is not in him. Uui whoso kecpeth his word,
in him verily is the love of CJod perfected. Ilerchy know we
that we are in iiim."
T/ur. What is the hest method a true saint can take, to
maintain a constant assurance of his good estate? •
Paul. To live in the exercise of all Christian graces in his
own heart every day, and to be constantly influenced and gov-
erned by them in all his external conduct in the world; "grow-
ing in grace," and "pressing forward to perfection."
Thcr. But is it possible that all true saints should live so?
Paul. Why not ? for they are all delivered from the power
of sin, (Rom. vi. 2, 14,) are married to Christ, in whom all
fulness dwells, (Rom. vii. 4,) have already every principle of
grace in their hearts, (John i. 15,) and the S])irit of God actually
dwelling in them, (Rom. viii. 9,) and constantly influencing
them to such a degree, that they do not, they even cannot, feel
and live as others do, (1 John iii. 9 ;)* yea, actually carrying
on the work of sanctification, (John xv. 2;) the God of all
grace ready, meanwhile, to grant all further needful help, as
ready as ever a kind parent was to give bread to a hungry child.
(Matt. vii. 7, 11.) So that they are completely furnished to
live daily in the exercise of every grace. (Eph. ii. 10.) Yea,
this is expected of them, as they would act up to their proper
character. (Eph iv. 1.) Yea, I will venture to add, having so
good an authority as the Son of God, that, though there are
different degrees of grace and fruitfulness among true saints,
* 1 John iii. 9. Whosoever is bom of God doth not commit sin ; for his seed
remaineth in him ; and he cannot sin, because he is born of God : he doth not,
and he cannot, at any time, for his seed always remaineth in him ; so that these
words teach us, that there is at all times a real difference between a saint and a
sinner.
It is true, there is no particular bias or mclination, whether natural or {gracious,
in the heart of man, but may be counteracted. But to counteract the habitual
bias of the heart, is quite different from acting agreeably to the habitual bias of
the heart. The saint counteracts the habitual bias of his heart when he sins.
The sinner acts agreeable to the habitual bias of his whole heart when he sins.
So a saint never sins with all his heart, as the wicked man docs. He cannot,
because his seed remains in him ; because he is born of God. The Spirit lusteth
against the Hesh ; so that he cannot. (Gal. v. 17.)
Therefore, good men, when they fall, are restless till they come to repentance,
as was the case with David. (Ps. xxxii. 3 — 5.) For they are out of their element ;
" all is vanity and vexation of spu-it," as was the case with Solomon. As, when
Haman led Slordecai through the street of Shushan on the king's horse, dressed
in the royal apparel, and proclaimed his honors in the ears of the people, he acted
exceeding contrary to the habitual bias of his heart. (Esth. vi.) So did Peter,
when he deiiit-d his Master ; and therefore, at one look of Christ, he went out
and wept bitterly. So that these instances, though often alleged, are not to the
purpose of stony-ground hearers ; for they have no root in themselves. They
" receive the word with joy, endure for a while, and fall away." See yix. Ed-
wards on llcligious Affections, p. 274, 277
DIALOGUE III. 227
yet it is their common character to bring forth fruit, some a hun-
dred fold, some sixty, some thirty. (Matt. viii. 23.) So that
it seems more difficult to reconcile it with Scripture that a true
saint (there being no extraordinary bodily disease, as the hypo-
chondria, etc., nor other extraordinary circumstances that may
account for it) should live along in the dark, full of doubts and
fears about his state, from year to year ; I say, more difficult to
reconcile this with Scripture, than it is to prove that they may
live so as to make their calling and election sure, according to
that exhortation in 2 Pet. i. 5, 11.
Ther. But I have known some, esteemed true converts, who,
after their conversion, have lain dead, without any sensible
divine influence, for months together.
Paul. Why did you not add, and years together? For once I
knew of one, counted an eminent Christian, who declared he
lay dead twelve years, without one act of grace all that time.
But what good do such conversions do ? If men are as much
under the power of spiritual death after their conversions as
before, what benefit is there in being converted ? and what be-
comes of all those Scriptures which declare. " He shall save his
people from their sins." "That we might serve him without
fear, in holiness and righteousness, all the days of our lives."
" A new heart will I give you, and a new spirit will I put within
you, and I will take away the stony heart out of your flesh, and
I will give you a heart of flesh : and I will put my Spirit within
you, and cause you to walk in my statutes, and ye shall keep
my judgments, and do them." " Who gave himself for us that
he might redeem us from all iniquity, and purify unto himself
a peculiar people, zealous of good works." And pray take
notice, my dear Theron, that, as God gave the law, written on
tables of stone, to Israel, to all " Israel according to the flesh,"
which covenant they did break, (Heb. viii. 9,) so he has ex-
pressly promised to all the spiritual Israel, that is, to all true
believers, (Gal. iii. 29,) that he will write his law in their hearts,
that is, give them an inward temper of mind answerable to his
written law. (Heb. viii. 10.) A hypocrite may go to God, and
say, " Pardon is mine, grace is mine," and be ravished with his
own delusion ; but God doth, in fact, write his law in the heart
of every true believer. This is God's mark, put upon all that
are of his flock ; whereby his sheep are distinguished from the
rest of the world.
Ther. But cannot a man, who is very uncertain of his sancti-
fication, be sure of eternal life some other way?
Paul. Our Savior, having described the Christian temper
and life in his Sermon on the Mount, concludes with the strong-
228 THERON TO ASPASIO.
est assurances that siicli, and such only, as arc truly sanctified,
shall be liually saved. If we arc such, oui house is built upon
a rock ; il" not, our house is built upon the sand. Now. my
dear Theron, we hope to go to heaven when we die. So do
many, wiio will be finally disappointed. How shall you and I
know that our foundation is good ? Who can tell us ? Surely,
none better than he who is to be our judge. Could we ask our
blessed Savior, Lord, how shall we know? what would he
say ? Thanks be to God, we know what he would say, as surely
as though he should answer us with an audible voice from
heaven. For he is now of the same mind as when he dwelt
on earth. What he then taught is left on record, plain for all
to read, that none might mistake in a point of such infinite
importance.
Take your Bible, my dear Theron ; read our Savior's Sermon
on the Mount ; and there you will see the character of a true
Christian, drawn by an infallible hand, and find a test by which
you may safely try your state. The true Christian is humble,
penitent, meek, longing after holiness, merciful, pure in heart,
a peacemaker, willing to part with all for Christ, and to go
through the greatest sufferings in his cause. Like salt, he is full
of life and spirit. Like light, by his knowledge and example he
enlightens all around him, and is an honor to his Master ; lives
by a stricter rule than any hypocrite ; does not justify nor in-
dulge the least grudge against his neighbor, or the first stirrings
of any corruption in his heart ; loves not only his friends but his
enemies, even his worst enemies; gives alms, and prays, as in the
sight of God ; is chiefly concerned for the honor of God, and
kingdom and interest of Christ in the world ; chooses God for his
portion, lays up his treasure in heaven, and means, with an hon-
est heart, with a single eye, only to be God's servant ; and,
trusting his kind providence for temporal supplies, he makes it
his chief business to be truly religious: not of a carping, cap-
tious, censorious disposition ; but chiefly attentive to, and mostly
concerned to amend, his own faults. He prays, and his prayers
are answered ; and, in imitation of the divine goodness, he is
kind to all around him, doing as he would be done by. At his
conversion, he enters in at this strait gate of strict piety ; and
through the course of his life he travels in this narrow way ot
holiness, almost alone, few suited with that road, many walking
in broader ways. Nor will he be diverted from these sentiments
and ways by any preachers or writers, whatever appearances of
holiness and devotion they may put on.
Ther. But do you really and verily believe that none will at
last be admitted into heaven but those who are of this character ?
DIALOGUE III. 229
Paul. Pray, my dear Theron, read our Savior's answer to
your question, and believe it. Believe that he means as he
says.
Ther. "Not every one that saith unto me, Lord, Lord, shall
enter into the kingdom of heaven ; but he that doeth the will
of my Father, which is in heaven."
Paul. Observe, "that doth," not that did some years ago, but
that doth, through the course of his life. Forgive this inter-
ruption. Pray read on.
Ther. " Many will say to me in that day, Lord, Lord, have
we not prophesied in thy name ? and in thy name cast out
devils ? and in thy name done many wonderful works ? "
Paul. You see they are in confident expectation of eternal
life. But what is their doom ?
Ther. " And then will I profess unto them, I never knew
you ; depart from me, ye that work iniquity. Therefore, who-
soever heareth these sayings of mine, and doeth them, I will
liken him unto a wise man, which built his house upon a rock ;
and the rain descended, and the floods came, and the winds
blew, and beat upon that house ; and it fell not, for it was
founded upon a rock. And every one that heareth these say-
ings of mine, and doeth them not, shall be likened unto a fool-
ish man, which built his house upon the sand ; and the rains
descended, and the floods came, and the winds blew, and beat
upon that house, and it fell ,• and great was the fall of it."
Paul. Observe, my dear Theron, our Savior does not say,
every one who firmly believeth that he shall be saved, however
unconscious of sanctifying operations in his own breast, shall,
as sure as God is true, be forever happy. No : but just the
reverse. He says that, however confident men be of salvation,
yet if they do not the things contained in his sermon, their
hopes shall infallibly be disappointed. Now say, my dear
Theron, do you believe this doctrine, taught by our blessed
Savior ?
Ther. I must own, I have not been wont to view things
just in this light. " I used to think, I need not trouble myself
to find out a multitude of marks and signs of true grace, if I
could find a few good ones. Particularly, I thought I might
know I was passed from death to life, if I loved the breth-
ren." M.
Paul. Your few good ones are all counterfeits, if alone,
separate from other good ones. For the true saint receives
every grace from Christ. (John i. 16.) Nor did Christ mean
to single out a few in his sermon, but to give a brief summary
of the whole Christian life. And he that heareth these sayings of
VOL. II. 20
230 THEUON TO ASPASIO.
mine, and doth tlinn, not, doth a few of them, but dotli them
one and all. iUad throns^h the first epistle of John, and you
will see this sentiment confirmed. Where there is one grace,
there is all. If there is not all, there is none.*
Ther. But, sir, suffer me to tell you, that "this method of
seeking peace and assurance, I fear, will perplex the simple-
minded; and cherish, rather than suppress, the fluctuations of
doubt. For, let the signs be what you please, a love of the
brethren or a love of all righteousness, a change of heart or an
alteration of life, these good qualifications are sometimes, like
the stars at noon-day, not easily, if at all. discernible ; or else
they are like a glowworm in the night, glimmering rather than
shining ; consequently, will yield at the best but a feeble, at
the worst, a very precarious evidence. If in such a manner we
should acquire some little assurance, how soon may it be
unsettled by the incursions of daily temptations, or destroyed
by the insurrection of remaining sin ! At such a juncture, how
will it keep its standing ? How retain its being ? It will fare
like a tottering wall before a tempest ; or be as the rush with-
out mire, and the flag without water. (Job viii. 11.)
" Instead therefore of poring on our own hearts, to discover,
by inherent qualities, our interest in Christ, I should rather
renew my application to the free and faithful promise of the
Lord ; assert and maintain my title on this unalterable ground :
Pardon is mine, I would say, grace is mine, Christ and all his
spiritual blessings are mine. Why ? Because I am conscious
of sanctifying operations in my own breast. Rather, because
God hath spoken in his holiness ; because all these precious
privileges are consigned over to me in the everlasting gospel,
with a clearness unquestionable as the truth, with a certainty
inviolable as the oath of God." ^■
Paul. But did you not use to think, that faith was produc-
tive of good works? Yea, did not your Aspasio teach you this
doctrine?
Thcr. I must confess he did. This was once the language
of my Aspasio to me, while I was yet an unbeliever. To give
me an exalted idea of faith, thus he taught me : " Faith will
make every power of our souls spring forward to glorify our
* However, on the Arminian and Antinomian schemes of religion, in which
nothing is truly harmonious and consistent, what they call graces, may, some
particulars of them, be found alone ; yet on St. Paul's scheme this can never
ha])pcn ; for every grace natively results from those di-\anc views which lay the
foundation of any one grace. Beholding, as in a glass, the glory of the Lord, as
shining forth in the law and in the gospel, we arc changed into the same image,
that is, into a real conformity to the law, and a genuine compliance with the,
gospel, comprising all the branches of religion. See Mr. Edwards on lleligious
jifl'cctions, p. 249, 261.
DIALOGUE III. 231
heavenly Father ; glorify him by every instance of obedience,
fidelity, and zeal. It makes all the powers of our souls like
the chariots of Aminadab, ready, expedite, and active in dnty.
This is the love of God, that we walk after his commandments.
This is the natural fruit ; this the certain evidence of love to
that glorious, transcendent, and adorable Being. It buildeth up
the fair fabric of universal godliness." h. It " will diffuse itself
through every intellectual faculty, and extend to every species
of duty, till the whole heart is filled with the image, and the
whole behavior regulated by the law of the blessed God." It
" will induce us to present all the members of our bodies, and
all the faculties of our souls, as a living sacrifice to the honor
of God, to be employed in his service and resigned to his will."
To " be as pilgrims below, and have our conversation above.
Such, my dear Theron," said he to me, " will be the effects of
faith. Nothing is more certain than that faith is a vital, an
operative, a victorious principle. When the first converts
believed, the change of their behavior was so remarkable, the
holiness of their lives so exemplary, that they won the favor
and commanded the respect of all the people. (Acts ii. 47.)
In short, it is as impossible for the sun to be in his meridian
sphere and not to dissipate darkness, or diffuse light, as for faith
to exist in the soul, and not exalt the temper and meliorate the
conduct." All which, besides proving it by many texts of
Scripture, he illustrated at large, in the example of St. Paul
and Abraham, and concluded with assuring me, that faith "will
give life to every religious duty ; " and make us "abound in the
work of the Lord." Yea, at another time he taught me, " that
faith, even when weak, is productive of good works." Which
are " the proof," and do " undeniably attest its sincerity."
They are " the grand characteristic, which distinguishes the
sterling from the counterfeit. They will distinguish the true
believer from the hypocritical professor, even at the great tribu-
nal." And at another time, I remember my Aspasio said, "Do
we love our enemies; bless them that curse us; do good to
them that hate us ; pray for them which despitefully use us,
and persecute us? Without this loving and lovely disposition,
we abide, says the apostle, in death ; are destitute of spiritual,
and have no title to eternal life."
Paul. " No title to eternal life ! " How dare you then go to
God and say, " pardon is mine, Christ and all his spiritual bless-
ings are mine ! "
Ther. This is that very faith which my Aspasio taught me
to exercise, and which he assured me, would be " as a torch in
a sheaf," in kindling every grace into a sudden flame.
232 TUEUON TO ASPASIO.
Paul. I?at why thou docs not every grace flame out ? Why
is not your heart like the chariots of Aminadab ? and your
title to heaven clear, '' from a consciousness of sanctifying
operations in your owji breast?" If your faitli is "a vital, an
operative, a victorious principle," why cannot you obtain a full
assurance from that "grand characteristic which distinguishes
the sterling from the counterfeit," in this world ; and which
*' will distinguish the true believer from the hypocritical pro-
fessor, even at the great tribunal;" and without which you
are, in fact, " destitute of spiritual, and have no title to eternal
life ? "
Ther. Once I had this evidence, as I thought, clear in my
favor ; but, by experience, I found at length, that no steady,
lasting assurance, could be had this way. For my graces were
mostly " as the stars at noon, quite invisible ; or at best, as a
glowworm in the night," but just to be seen. So that the
" little assurance " I had, was very unsteady. Yea, looking for
marks of grace, I found "rather increased my doubts;" as I
could not but discern more evidences against me than for me.
Therefore I gave up this way, as tending to perpetual uncer-
tainty. And as a more direct way to assurance and peace, I
learnt to live by faith; to go to God, and say, "pardon is
mine," etc.
Paul. And all, my dear Theron, " without any evidence
from Scripture, sense, or reason." Yea, in direct opposition to
your own Aspasio, who affirms, that faith is "a vital, operative,
victorious principle." Pray, how do you know that your faith
is sterling, and not counterfeit ? Be quite impartial, and say,
is it not to be feared that your faith is what St. James calls a
dead faith ?
Titer. But the time once was when I was full of light,
love, and joy.
Paul. Yes. Like a "torch in a sheaf," all in a flame of
love, to think your sins were pardoned. But you see that this
sort of love, like the Israelites' joy at the side of the Red Sea,
does not last long ; but, like the stony ground, it endures for
a while, and then comes to nothing. And your graces are now
no more to be seen than " the stars at noon." And you must
give up your assurance, or take another course to support it,
and another course, indeed, you take, to live by faith ; "with-
out any evidence," as Mr. Marshal owns, whose book your
Aspasio values next to the Bible, " without any evidence from
Scripture, sense, or reason." And is this that glorious faith
your Aspasio once so highly extolled ! Is all come to this
at last !
DIALOGUE III. 233
Ther. Yes. And did not Abraham thus live by faith, who
"against hope believed in hope?" And was not this the way
of saints in general under the Old Testament ? When "they
walked in darkness and saw no light, they trusted in the Lord,
and stayed themselves on their God." And was not this the
way of saints in the apostolic age ? " They walked by faith,
and not by sight." David checked himself for doubting:
" Why art thou cast down, O my soul ? " And Asaph looked
upon it as his sin : " I said, this is my infirmity." And Christ
often upbraided his disciples for their unbelief. And St. Paul
charges the Hebrew converts not to "cast away their con-
fidence."
Paul. Pray, my dear Theron, take your Bible, and read the
several texts you refer to ; read what goes before, and what
follows after ; and you may easily see, not one of them is to
your purpose. God had promised to give Abraham a son,
although his wife was not only barren, but also, by reason of
age, past child-bearing ; and, notwithstanding the difficulties in
the way of its accomplishment, Abraham believed the divine
promise. God had, by the mouth of Samuel, promised to give
David the kingdom of Israel ; but he was banished from his
country, and from God's sanctuary ; his enemies taunted ; yea,
and his life was in continual danger ] so that he was ready
sometimes to say, " I shall perish one day by the hand of Saul."
But then again he checked himself for giving way to such
unreasonable discouragement, after the express promise of God
to him: "Why art thou cast down, O my soul!" However,
through all the psalm he appears conscious to the exercise of
grace in his heart, and discovers not the least doubt of the
goodness of his state. (See Ps. xlii.) So the captives in Baby-
lon had an express promise, that after seventy years they should
return to Zion. But such an event, situate as they were,
seemed incredible. Every thing looked dark. They had no
light. They saw no way for their return. But God had
promised it ; and therefore they, (who feared the Lord and
obeyed his voice, that is, who were " conscious of sanctifying
operations in their own breasts,") for their encouragement, are
exhorted to cast their burden upon their God, and put an im-
plicit faith in his wisdom, power, and veracity ; and trust in
him to accomplish his word. (Read from Isa. xlix. 13, to Isa.
1. 10.) So Asaph knew he was a sincere, godly man; as is
evident from the seventy-third psalm, throughout. But he
was so overwhelmed with a view of the calamitous state of
God's church and people, (see Ps. Ixxii. 20, and read the
eleven psalms following, entitled Psalms of Asaph,) that some-
20*
234
TIIERON TO ASPASIO.
times, (like those in Isa. xlix. 14,) he was ready to sink under
discouragement, as tlioiigli Hod liad quite cast off his church
and people forever. For which lie chcckcth himself, and en-
deavors to raise his hopes, from a remembrance of Gfod's won-
derful works to Israel of old, in bringing them out of Egypt.
(Ps. Ixxvii.) So the Christian Hebrews knew the sincerity
o[ their hearts, and the goodness of tlicir state, by the fruits of
lioliiicss. (Heb. vi. 9 — 11.) And tlie confidence, that St.
Paul cxiiorts them to hold fast, was their confidence of the
truth of Christianity; for the profession of which they had
already sufFered much and were likely to suffer more ; and yet,
if they drew back and renounced Christianity, it would cost
them their souls. (Heb. x. 23, 39.) And though it is true
our Savior upbraided his disciples for not believing he was risen
from the dead, of which they had sufficient evidence, etc., yet
neither they, nor any other person, from the beginning of Gene-
sis to the end of the Revelation, were ever blamed for doubting
their title to eternal life, while their evidences were not clear.
Yea, our Savior was so far from encouraging his followers to
this blind faith, this bold presumption, that his whole Sermon
on the Mount is directly levelled against it. None are pro-
nounced blessed, but those who are endowed with holy and
divine qualifications of heart, and lead answerable lives ; and
though men were endowed with the miraculous gifts of the
Holy Spirit, and prophesied in Christ's name, and in his name
cast out devils, and did many wonderful works, and made a
great profession, and had high confidence, crying Lord. Lord ;
as our Savior foresaw many would ; yet if they were not under
the real government of that divine temper described in that ser-
mon throughout, our Savior affirms, that at the day of judgment
he would bid them depart. (Matt. vii. 21, 27.) To go on,
therefore, after all this, confident we shall have eternal life,
though unconscious of sanctifying operations in our own breasts,
is, forgive me, Theron, is, I say, little better than downright
infidelity. Yea, did we believe our Savior to be an impostor,
we might with less difficulty expect to get to heaven in such a
way ; for as sure as he was a messenger sent from God, so sure
shall we find the doctrine contained in his Sermon on the Mount
verified at that great day when he shall come to judge the
world. Wherefore, be not deceived, O my Theron ! " God
will not be mocked. For whatsoever a man soweth, that also
shall he reap."
To refer to those words of St. Paul. " We walk by faith,
and not by sight," as you do, and to imagine that St. Paul and
the primitive Christians lived at such a low, blind, presumptuous
DIALOGUE III. 235
rate, casts infinite reproach upon Christianity. For they all,
with unveiled faces, '* beheld, as in a glass, the glory of the
Lord, and were changed into the same image from glory to
glory, even as by the Spirit of the Lord." And divine and
eternal things all lay open, as it were, to the apostle's view.
He looked at them ; he saw them ; he believed them. A sense
of their infinite importance penetrated his heart. He was clean
carried above all the goods and ills of this present world ; and
like the sun in the firmament, he kept on a steady course, till
he had finished his race, and obtained a crown of righteousness.
And thus " he lived by faith." Yea, it was an avowed princi-
ple, in the apostolic age, to judge of the goodness of their state
by the holiness of their hearts and lives. " Whosoever abideth
in him sinneth not. Whosoever sinneth hath not seen him,
neither known him." " Let no man deceive you." " He that
committeth sin is of the devil." " Whosoever is born of God
doth not commit sin." " In this the children of God are man-
ifest, and the children of the devil." This was the apostolic
criterion; and therefore, if any pretended to conversion, if any
pretended to be acquainted with Christ, who lived not accord-
ing to our Savior's instructions, particularly in his Sermon on the
Mount, this was his doom ; he was branded for a liar. " He
that saith, I know him, and keepeth not his commandments, is
a liar, and the truth is not in him."
Ther. I grant, the saints in Scripture usually speak the Ian
guage of assurance ; but I always thought " we had no cause
to judge that this assurance was grounded on the certainty of
their own good qualifications." ^i-
Paul. Was not Abraham certain of his sincerity when, out
of love and obedience to God, he left his father's house and na-
tive country, and, at one word speaking, felt a heart prepared to
offer up his beloved Isaac ? Was not Moses certain of his sin-
cerity when, out of love to the cause of God, he despised all
the treasures of Egypt ; and afterwards felt he had rather die,
had rather have his name blotted out of the book of the living,
than that God should not effectually take care of the honor of
his own great name ? Was not Job certain of his sincerity
when with such calmness he said, "The Lord gave, and the
Lord hath taken away ; and blessed be the name of the Lord " ?
Yea, did not he constantly assert his sincerity through all his
trials ? " O, how love I thy law ! It is my meditation all the
day," says David, " Whom have I in heaven but thee ? and
there is none upon earth I desire besides thee," says Asaph.
"I have walked before thee in truth, and with a perfect heart,"
says Hezekiah, looking death in the face. " Thou knowest
236 THERON TO ASPASIO.
that I love thee," says Peter. " Our rejoicing is this, the testi-
mony of (inr conscience tlmt, in simplicity and godly sincerity,
we have had our conversation in the world," says Paul. But
why do I mention particulars? for this, even this, is the way in
which all scriptural saints attained assurance. " Hereby we
know that we know him, if we keep his commandments."
And had you lived in the apostolic age, O my Theron, I doubt
not all good people would have been ready, on hearing such
talk as you have been too nuich carried away with, to cry out,
'■ But know, thou vain man, that faith without works is dead."
Ther. " If in such a manner we should acquire some little
assurance, how soon may it be unsettled by the incursions of
temptation, or destroyed by the insurrection of remaining sin !
At such a juncture, how will it keep its standing? how retain its
being ? It will fare like a tottering wall before the tempest ; or
be ' as the rush without mire, and the flag without water.' " ^^
Paul. It is true, when the storm arises, the house that is
built upon the sand will be " like a tottering wall before the
tempest : " and " as the rush without mire, and the flag with-
out water," so the hypocrite's hope shall perish. But in tiue
saints, their faith is "a victorious principle." " For whatsoever
is born of God overcometh the world. And this is the victory
that overcometh the world, even our faith." Nor shall any ever
be admitted to " eat of the tree of life, which is in the midst
of the paradise of God, but he that overcometh." This is the
message which Christ, since his exaltation in heaven, has sent
to his church on earth. And therefore, " blessed are they that
do his commandments, that they may have right to the tree of
life, and may enter in through the gates into the city."
Ther. But are there not some who are but babes in Christ ?
Paul. Yes. And " as new-born babes, tliey desire the sin-
cere milk of the word, that they may grow thereby ; " and as they
grow up " unto a perfect man," their assurance increases in exact
proportion. (2 Pet. i. 5, 10.)
Ther. This doctrine of yours, " I fear," will wound weak
Christians, and "perplex the simple-minded."
Paul. This doctrine, so plainly taught by Jesus Christ, and
by all his apostles, were it once thoroughly understood and
firmly believed, would not only " wound " and " perplex " pre-
sumptuous hypocrites, but even slay its thousands, yea, its ten
thousands ; while the righteous would flourish like the green
bay-tree, nourished up by such sound and good doctrine. For
never did assurance, true and genuine assurance, so abound
among professors as in the apostolic age, when this was the doc-
trine universally in vogue. And then the holy lives of their
DIALOGUE III. 237
converts were so " exemplary, that they won the favor, and com
manded the respect, of all the people ; " and Christianity, thus
adorned by the constant behavior of its professors, gained ground
every where, in spite of all the efforts of earth and hell.
Whereas, in the days of Luther, in the days of Cromwell, and
in our day, when your kind of assurance has been so much in
vogue, the lives of many professors have been such as to bring
reproach upon Christianity in the sight of the world. It was
this that prejudiced the Papists against the reformation in Lu-
ther's time. It was this that prejudiced England against exper-
imental religion in Cromwell's time. And it is this, it is this,
O my Theron, that has brought vital piety into such general
contempt in New England, in these late years. Our opposers
cried, " Let us wait, and see how these converts will turn out a
few years hence." They waited ; and are confirmed in their
infidelity. And thousands seem to be gone off to the Arminian
scheme, or worse. Could I speak, O my Theron, with a voice
like that of the archangel when he shall wake up all the sleep-
ing dead, I would sound an alarm to all God's people through
the Christian world, warn them against this delusion, and invite
them to return back to the old apostolic doctrine.
Ther. But, dear sir, it is not possible for me to maintain as-
surance in this way. To suppose that my inherent graces, which
are so difficult to be discerned at best, and so unsteady and pre-
carious, are a proper foundation on which to build a fixed assur-
ance, is a doctrine quite romantic. Yea, you may as well " place
the dome of a cathedral on the stalk of a tulip." But on the
other hand, by the witness of the Spirit, in contradistinction
from inherent graces, a firm and unshaken assurance of our eter-
nal salvation may be obtained.
Paul. A firm and solid rock is this foundation ; as he de-
clares, who is the Son of God and our final Judge. No, say
you, it is rather like '•' the stalk of a tulip " ! On what evidence
then will you venture your immortal soul for a whole eternity ?
On the witness of the Spirit ? But, O my dear Theron, what
good will this witness of the Spirit do you, when you come to
die ? When the storm rises, when the rain descends, the flood
comes, and the wind beats upon your house, it will fall, " like
a tottering wall before the tempest," if not founded on that very
rock pointed out by our blessed Savior. Ten thousand wit-
nesses, from ten thousand spirits, will stand you in no stead ;
for, as true as that Jesus was the Messiah, the man that heareth
his sayings, and doeth them not, shall at last hear that dreadful
word, Depart, depart, I know you not ; I know you not, ye
workers of iniquity. Then you will find that " without holi-
238 TIIERON TO ASPASIO.
noss 110 man shall sec the Lord." And (hen you will sec that
saying, now to you so incredible, made the test of admission
mto iieaven, '•' No man can be Christ's discijile unless he love
him more than father and mother, wife and children, houses and
lands ; yea, more than his own life." You may come to the door
and knock, and cry, Lord, Lord, open to me ; and tell him yon
firmly believed, in your heart, you should have eternal life ; but
if you are found a worker of iniquity, he will bid you depart.
You may cry for mercy, but your cries will be forever in vain.
That spirit, O my Theron, which would make you believe your
state to be good, when according to Scripture it is bad, is not
the Holy Spirit by which the Scriptures were inspired ; nor is
its testimony to be credited.
Ther. But if I must try the witness of the Spirit by the sin-
cerity of my graces, the testimony of the Spirit will stand me
in no stead. M.
Paul. If you trust to the testimony of the Spirit, without any
regard to the sincerity of your graces, you have nothing but a
spirit, a naked spirit, to depend upon ; and if your spirit should
prove to be Satan transformed into an angel of light, you are
deluded ; your soul is lost, forever lost.
Ther. But if we must first know by our inherent graces that
we are the children of God, this would render the witness of
the Spirit needless.
Paul. Unless we first know that we have these inherent
graces, we can never be assured of our good estate, according
to our Savior's Sermon on the Mount. Pray mind this, my dear
Theron.
Ther. Then you deny the immediate witness of the Spirit,
1 suppose.
Paul. This immediate witness of the Spirit, which you
plead for, is certainly contrary to Scripture ; for it will tell a
man his state is good, when, according to God's word, it is bad.
And which is directly to the case in hand, it leads men to build
their assurance, not on that rock our Savior points out as the
only safe foundation, but on something entirely different ; and,
I am sorry to say it, tempts men to compare what our Savior
calls a rock, to the stalk of a tulip. This spirit, therefore, being
contrary to Scripture, is not the Spirit of God, but the spirit of
delusion.
Ther. What then can the witness of the Spirit be ?
Paul. The design of a witness is, to prove a point, to make
It evident and certain ; that we may believe it without the
least doubt ; and the proof must be legal proof, or it will not
pass in law. Now, the point to be proved, is, that I am a child
DIALOGUE III. 239
of God, a true disciple of Christ ; and so entitled to eternal life.
For none but the children of God and true disciples of Christ,
are entitled to heaven, according to the word of God ; which is
the only rule whereby all are finally to be judged. But Christ
affirms, that no man can be his disciple, unless he love him
more than father or mother, Avife or children, houses or lands,
yea, more than his own life. And assures us, in the most plain
and express manner, that all who expect to go to heaven, not
having such hearts and lives as he describes in his Sermon,
shall certainly be disappointed. If, therefore, the Spirit of God
means to make it evident to me, that I am a child of God, a
disciple Christ, and so an heir of heaven, it will be, it must be,
by a proof that will stand in law, a proof the Bible allows to be
good. Otherwise, no credit is to be given to it, unless we will set
aside this infallible law-book, by which all the Christian world
is to be judged. If the proof will not pass with our final Judge,
it ought not to pass with us now. But no proof will pass with
our final Judge, but what quadrates with the forementioned
declarations of our Savior; for he will not recede from his own
words. Therefore, there is but this one way to prove to my
conscience that I am a child of God, a disciple of Christ, and so
an heir of glory; there is but one thing that can possibly con-
vince me, namely, for the Spirit of God to give me such a
heart as the children of God and true disciples of Christ have,
according to the plain declarations of the gospel. By this I
may know ; and by nothing short of this. If this evidence is
doubtful, no other can, no other should, satisfy me. If this is
plain, no other is necessary in order to a full assurance. There-
fore, then, the Spirit of God witnesseth with my spirit that I
am a child of God, when by a large communication of divine
grace this is made plain beyond all doubt. I feel the heart of a
child towards God ; a heart full of love, reverence, trust, obedi-
ence ; a heart to go to him as a child to a father ; or, in other
words, the spirit of adoption, whereby I cry, " Abba, Father."
And by this I know I am a child of God. And if a child,
then an heir, an heir of God, and a joint heir with Jesus Christ.
(Rom. viii. 16. 17, compared with verse 1, 5, 6, 9, 12, 13, 14.)
AH true believers had this seal of the Spirit in the apostolic
age, (Eph. i, 13;) and for aught that you or I know, all true
believers have had it in all succeeding ages ever since. It is
certain they have in some degree ; and it is certain, no full
assurance can be had that is genuine and good, unless they have
it in such a degree as to be plain beyond all dispute.
Ther. I used to think the Spirit helped us immediately, not
by the evidences of internal graces, but immediately, without
240 THERON TO ASPASIO.
any medium, without any evidence, to see our interest in the love
of God, as held forth in the absolute, unconditional grant of the
gospel. So that one niight say. " pardon is mine, grace is mine,
Christ and all his spiritual blessings arc mine ; not because I am
conscious of sanctifying operations in my own breast, but because
all these blessings are absolutely made over to me in the everlast-
ing gospel." This deed of conveyance, thus seen by the help of
the Spirit, was the grand demonstration of my right to pardon
and salvation. And now, believing the love that God hath unto
us, we love him because he first loved us. And so our love to
God, and other graces, are a kind of secondary evidence ; with-
out any regard to which, we may, yea, previous to which we
must, have assurance by the direct act of faith. For it is this
assurance alone, which enkindles our love and all our graces.
Paul. But it has been already proved, that these blessings
are not made over to us, as sinners, absolutely and uncondi-
tionally ; but only to those who are in Christ by a true and living
faith. Yours, my dear Theron — forgive me this freedom —
yours is a false gospel ; a false spirit ; a false faith ; a false love ;
all is false: built at bottom on no evidence "from Scripture,
sense, or reason."
Thcr. But amidst all this error and delusion, how shall we
know the truth ?
Paul. By making the written word our rule, our only rule.
Once the question was, concerning Jesus of Nazareth, " Art
thou he that should come? or, look we for another? Go and
show John," said our blessed Savior, "those things Avhich ye
do hear and see. The blind receive their sight, the lame walk,
and the lepers are cleansed, and the deaf hear, the dead are
raised, and the poor have the gospel preached unto them."
These were the characters of the Messiah, according to the
sacred writings of the Old Testament ; and to these he appeals.
Now the question is concerning Theron. Is he a true believer,
a real convert, a Christian, that our Lord will own at the day
of judgment ? Well, go read, say I, our Savior's Sermon on the
Mount. " Blessed are the poor in spirit ; blessed are they that
mourn ; the meek," etc. etc., to the end. And see. Is my The-
ron a man of this character ? If so. his house is built upon a
rock. If not, it is built upon the sand. If the Holy Spirit has
wrought so great a miracle as to make you such a man, this is
what the devil cannot do. This is such a witness of the Spirit
as will pass at the great tribunal, and you will need no other.
But without this, ten thousand revelations will avail you noth-
ing. Nay, but that will be your certain doom — " I know you
not; depart from me, ye workers of iniquity."
DIALOGUE III. 241
Had one appeared, and claimed to be the Messiah, without
performing those mighty works onr Savior did, would any have
been obliged to give credit to his testimony ? No, surely. And
does a spirit come, and testify that my Theron is a child of
God, without performing the mighty work of sanctification ?
Is Theron obliged to give credit to its witness ? By no means.
If the Holy Spirit takes away the heart of stone, and gives
you a heart of flesh ; writes God's law in your heart, and puts
truth in your inward part, so that you walk in his statutes
and keep his commandments, the work is done. You are a
true convert. You will be saved. But without this, all is
nothing.
Ther. But have not many good men had this immediate
witness and testimony of the Spirit I am pleading for ?
Paul. How can you know, my dear Theron, that ever there
was a good man, since the foundation of the world, who had
this witness ? We have no instance in Scripture, nor does the
word of God lead us ever to look for such a thing.
T'her. How can I know ? Strange question ! When some
of the best men in the world have held to the immediate
witness.
Paul. If we do certainly know our good estate by our sanc-
tification, is not the immediate witness needless? If men do
not certainly know they are good men, by their sanctification,
who on earth can tell but that they are hypocrites ? And so,
but that their immediate witness comes from the devil ? If they
cannot tell, to be sure you and I cannot ; nor will their immedi-
ate witness prove the contrary, unless you can demonstrate
that Satan never transforms himself into an angel of light.
Besides, men may " hold to the immediate witness " that never
had it, through some mistake ; and if men have assurance by
their sanctification, it is not very likely that God should make
them an immediate revelation, merely to clear up a point already
clear : that is, work a kind of miracle, when there is no need
of it. Besides, my dear Theron, how will you know whether
your immediate revelation comes from God, or from the devil ?
Will you know by the fruits ? No ; for this is to " try the wit-
ness of the Spirit by the sincerity of your graces; " and then,
as you say, " the testimony of the Spirit will stand you in no
stead," will be of no service. Will you know without any re-
spect to the fruits? But how ? Leave holiness out of the ac-
count, and what is there of this kind but what the devil can do ?
If he can, how do you know but he will ? How do you know
but he does ? Go to the Anabaptists in Germany, in Luther's
time ; go to the enthusiasts in England, in Cromwell's time ; and
VOL. II. 21
212 THERON TO ASPASIO.
SCO what (lie devil has done in former ages. Yea, T could name
towns and persons in New England, where, and in whom,
Satan's mighty works have been to be seen, within less than
twenty years ago. All the conntry knows, that some who
appeared to have the highest confidence of a title to heaven,
have sufficiently proved to the world that they were deluded,
by their immoral lives since. Will yon, after all, say that it is
a sin to doubt ; and that you ought to be strong in faith, and
give glory to God ? Yet you must remember that it is all
'• without any evidence from Scripture, sense, or reason." And
this you know ! And this you own !
Who, my dear Theron, who that hath a soul to save, would,
with his eyes open, dare to venture his all, for eternity, on such
a foimdation as this ! But, which is still more surprising, who,
among all rational creatures, can look upon that foundation,
which Christ himself calls a rock, but as the stalk of a tulip
compared with this ! *
O my dear Theron, you will excuse me this freedom, this
kiud and well meant freedom. A minister of Christ ought not
to flatter. Nor is it your interest to be soothed. The plain,
naked, honest truth is what we all need to know. See with
your own eyes. Judge for your own self For your own pre-
cious, immortal soul lies at stake.
As to the three questions you proposed, you have now my
opinion, and the sum is this : The true convert having, in regen-
eration, had his eyes open to behold the glory of God and Jesus
Christ, the glory of the law and of the gospel, he approves of
the law as holy, just, and good ; he believes the gospel to be
from God, acquiesces in that way of life, trusts in Christ the
great Mediator, returns home to God through him, to be forever
the Lord's; and being united to Christ by faith, he receives the
Holy Spirit to dwell in him forever. In consequence of which,
he brings forth fruit ; growing in grace, and persevering therein,
through all changes and trials, to the end of his life. And so
an assurance of a title to eternal life is in such sort attainable by
believers, in all ordinary cases, that it must be owing to their
fault if they do not enjoy it. However, no honest man ought
to believe his state to be good with more confidence than in
exact proportion to his evidence ; nor is there any evidence that
will pass with our final Judge, or that ought to be of any
weight with us, but real holiness. A communication of divine
grace, in a large and very sensible degree, is that whereby the
Spirit of God makes it evident to our consciences, beyond all
* The reader may see this subject, namely, The Witness of the Spirit,
thoroughly discussed in Mr. Edwards on llcligious Aifcctions.
DIALOGUE III. 243
doubt, that we are the children of God ; and not by an imme-
diate revelation.
Ther. But what do you think of the case of backsliders?
May not they be in the dark about their state ; and what ought
they to do ?
Paul. They may be in the dark, and full of doubts and
fears ; nor can they ever find rest to their souls, until they
remember from whence they have fallen, repent, and return
home to God through Jesus Christ. As their departing from
God is the source of all their woe, so their case admits of no
remedy but to repent and return to God through Jesus Christ
again. It would do a backslider no good to go to God and
say, "pardon is mine, grace is mine. Christ and all his spiritual
blessings are mine." For his religion does not grow up from
this belief; but from " beholding, as in a glass, the glory of the
Lord." But I have not time to enter upon this subject. I
recommend to you Mr. Shepherd, on the Parable of the Ten
Virgins ; in which, if some expressions are not so accurate, yet,
on the whole, it is one of the best books I know of, for saints
under backslidings. It is so useful a book, that I wish there
was one of them in every Christian family.
Here, my dear Aspasio, the conversation stopped. I sat
silent. I was self-condemned. Eternity all opened to my
view. " I am a lost creature ! Heaven pity my case ! " The
tears rolled from my eyes ; I could conceal my case no longer ;
I was persuaded Paulinus had a tender, compassionate heart ;
therefore, I addressed him in the following manner : —
Ther. Indeed, sir, I need not hear you upon the case of a
backsliding saint. I have heard enough already. I am con-
vinced I was never right. I thought so before I came to see
you ; and all you have said has confirmed me in this opinion.
I have acted the part of a disputant ; but I have done it only
for light, to see what answers you would make to what might
be said. Alas ! I have all to begin anew ! Just every step I
have taken is wrong. My first manifestation of the love of
Christ, and pardon of my sins, was wrong ; the thing revealed
for the truth, was a lie. My first act of faith was wrong ; the
thing believed for truth, was a lie. My love and joy, and all
my religion, was wrong ; only the result of self-love and delu-
sion. My living by faith was wrong ; it was only quieting my
conscience, by holding fast my delusion. My aversion to sanc-
tification's being the only evidence of a good estate, was wrong.
I could not stand trial by that test ; and yet nothing else will pass
at the great tribunal, with my final Judge. But I could have no
comfort this way. It tended only to doubts and fears. And doubts
214 TIIERON TO ASPASIO.
and fears tended to destroy all my religion. All my religion was
founded in delusion; nor was there any way for it to subsist,
hut to hold fast delusion, and refuse to let it go. I have been
doing so now for a long time, and had continued to do so to my
dying day, had not some of those texts of Scripture you have
so often referred to given me a shock ; and last week I had such
awful apprehensions of the dreadfulness of eternal damnation,
the amazing dreadfulness of going into eternity self-deceived,
as penetrated my very heart. This induced me to make you
these visits. And now you see my case — my dreadful case!
O, dear Paulinus, be you my friend, mv spiritual guide ! What
shall I do ?
Paul. How much are poor lost sinners, in this benighted
world, to be pitied ! Generally their days, their precious days,
are spent away secure in sin ! If at any time they are a little
awakened to see their danger, how apt are they to take any way
for comfort but the right! (Matt. vii. 13, 14.) We are actu-
ally in so ruined a state, that unless God interposes of his mere
sovereign grace, and by the influences of his blessed Spirit
guides us, we shall wander from the narrow road, get lost, and
perish ! (Matt. xi. 25.) We are enemies to God, blind to his
beauty, disinclined to a reconciliation, averse to real holiness,
and any kind of false religion suits such depraved hearts better
than the true. Really, to love God for his own infinite arnia-
bleness, to choose him for our portion, to look upon sin as an
infinite evil, to esteem the law as holy, just, and good, which
requires sinless perfection on pain of eternal damnation, and to
place all our dependence on free grace through Jesus Christ, are,
of all things, most contrary to our corrupt biases. Our native
disinclination to the right way, renders us apt to take the wrong;
and having once took it, obstinately to persist in it.* Happy
for you, my dear Theron, that you are brought so far to see
your error.
And, for your future conduct, take these hints: —
1. Beware you return not to that flesh-pleasing, presumptuous
way of living, which had well nigh proved your ruin. Your
friends may invite you back ; your love of ease and present
comfort, will second all their arguments, and give them ten-
fold more weight than they really have. Know it, O my
* Jonah ii. 8. " Thoy that observe lying vanities, forsake their own mercy ; "
that is, go contrary to their own interest. How often have these words been
appHcd by some writers to persuade Christless sinners to believe that all the
blessings of the gospel arc their own ; when rather they stand as a warning to all
not to observe lying vanities, lost they forsake their own mercy, and go contrary
to their own eternal interest. Nothing being more contrary to the interest of a
poor sinner, than to believe delusion, and settle down on a false foundation.
DIALOGUE III. 245
Theron, there is a long eternity before you. It is worth your
while to strive to enter in at the strait gate ; yea, to take the
kingdom of heaven by violence.* Therefore, count no self-
denial, no pains, no endeavors too great ; but do with thy
might what thy hand findeth to do.
2. It is absolutely necessary that you see your need of
Christ, in order to come to him. Coming to Christ, in its own
nature, supposes that we see our need of him. You cainiot see
what you need Christ for, unless you see your true character
and state according to law. The law is the appointed school-
master to lead sinners to Christ. The law requires perfect
obedience, on pain of eternal damnation. It requires us to love
God with all our heart, as being infinitely lovely. The least
defect merits eternal woe. If you take measure by this law, as
your rule, yom* true character will appear dead in sin, at enmity
against God, not stibject to his law, neither indeed can be.
And if you judge of your state according to this law, you
are condemned already, and the wrath of God abideth on you ;
you are lost ; you stand guilty before God ; and if the law is
holy, just, and good, your mouth is stopped. The Lord is
righteous when he sjieaketh, and clear when he judgeth,
although you should perish forever. All this you must see ;
yea, you must feel it through and through your heart, as did
the apostle Paul. "The commandment came, sin revived, and
I died." It is for want of thorough conviction, that so many
awakened sinners take up with false comfort. Their wound
was never searched to the bottom. It was skinned over too
soon ; and such slighty cures, though more easily performed,
may prove fatal in the end. But let your legal convictions be
ever so deep, you will perish, unless of his mere sovereign
grace.
3. He who commanded the light to shine out of darkness,
shines in your heart, to give you the light of the knowledge of
the glory of God, in the face of Jesus Christ. You are blind,
quite blind, to the divine beauty, and consequently blind to the
beauty of the divine law ; and so, consequently, blind too to
the beauty of Christ, as dying to answer the demands of the
law ; and consequently under the power of unbelief. Every
unregenerate man has the spirit of infidelity in his heart.
(1 John v. 1. Rom. x. 9. Ps. xiv. 1.) You can never cor-
dially believe that the Son of God became incarnate, and died
to answer the demands of a law in its own nature too severe.
Such a substitution cannot appear to be of God, glorious
* Mr. Edwards's Sermons on Pressing into the Kingdom, and on the Justice
of God in the Damnation of Sinners, are proper for such as Theron.
21*
216 THEUON TO ASPASIO.
jiiul divine ; hut latlior sliockiug ! Yon can never heartily
approve of the law, (which retpiires us to love God for his own
divine excellences, with all our hearts, on pain of eternal dam-
nation for the least defect,) as holy, just, and good, unless God
appears in your eyes as one infinitely lovely. So depraved arc
you, so entirely devoid of a relish for divine beauty, that God
never will ai)pear thus amiable in your eyes, unless you are
born of the Spirit, have divine life immediately communicated
to you from God, have a supernatural and divine sense, taste,
relish, imparted to you from on high. Your heart is like the
chaos ; "the earth was without form and void, and darkness was
upon the face of the deep." And dark, eternally dark, it would
have been, had not God said, " Let there be light." So, unless he
who commanded the light to shine out of darkness, shines in
your heart, you will abide in eternal darkness, blind to divine
beauty, to the glories of God and Christ, of law and gospel ;
and if the gospel continues thus hid from you, you arc lost, for-
ever lost. (2 Cor. iv. 3, 6.)
If the divine law, in itself, is not holy, just, and good,
Christ's dying to answer its demands cannot make it so. If
the law was too severe, Christ's death was a most shocking
affair ! A dislike of the divine law, as too rigorous, is the root
of all the chief errors in the Christian world ; yea, it is the root
of the prevailing infidelity of the present age ; and now it lies
at the bottom of all your hard thoughts of God, O my Theron ;
which the devil is not the author of, as some imagine, in such
cases ; and is a mighty bar to your believing in Christ. And
nothing can effectually remove it, but divine light, imparted in
regeneration.*
* No man can ■iindcrstanclingly and heartily look to, trust in, or depend upon,
the mediation of Christ, unless he sees his need of him as a mediator. No man
can see his need of the mediation of Christ, unless he sees that which renders his
mediation needful. Now, the goodness and excellency of the divine law which
we have broke, is the only thing which originally rendered the mediation of
Christ needful. But for this, the sinner might have been saved without a me-
diator, without an atonement, as v.-cll as with ; nay, better ; for, if the law were
t«o severe, it had evidently been more honorable for God to have repealed or
abated it, than to have appointed his Son to answer its demands in our stead.
Some seem to think that the law, although suited to the strength of man
before the fall, and so a good law for an innocent, holy creature, yet is too rigor-
ous for a fallen world ; and therefore imagine that Christ died to purchase an
abatement, and to bring it down to a level with our present weakness. But if
the law was too severe, the justice of the divine nature Avould have moved the
(iovernor of the world to have made all proper abatements; nor was the death
of Clirist needful in the case. Surely Christ need not die merely to get justice
done us.
Some seem to look upon God the Father as all made up of wrath, the sinner's
enemy ; and on God the Son, as aU made up of love, the sinner's fi-iond ; and
imagine he died to assuage his Father's anger, and move his compassions towards
poor sinners ; and so they love Christ, while they hate God and his law. But
DIALOGUE III. 247
4. Bid a final cidieu to vain and carnal companions, to all
sinful and carnal pleasures and pastimes, and to every known
sin, all which tend to stupefy the heart ; and by reading, medi-
tation, and prayer, endeavor with all your might to obtain a
realizing sense of your true character and state. Cast yourself
at the foot of sovereign grace, and cry v/ith the blind man,
'' Lord, that I might receive my sight ! " " That I may see and
know what I am, what I deserve, what I need ; and the only
way to obtain relief, by free grace through Jesus Christ."
Plowever, that you may not trust in your own doings to recom-
mend you to the divine favor, nor be encouraged from your
own goodness to hope for mercy, constantly remember, —
5. That the divine law, which you are under, requires that
you love God for himself; whereas, all you do is merely from
self-love. Yea, it requires you to love God with all your
heart ; whereas, there is no love to God in your heart ; and it
requires this sinless perfection on pain of eternal damnation, for
the least defect ; so that by the law you are already condemned.
By mere law you are therefore absolutely and forever undone.
You stand guilty before God. But mere law is the rule of
right, and standard of justice. If justice should take place, you
then see your doom. There is no hope from this quarter.
Wherefore you lie at the mercy of God, his mere mercy, who
is absolutely unobliged to grant you any relief for any thing
this is all a mere cMmera. The Father is as full of love and goodness as the
Son. The Son is as holy and just, as great a friend to the law, and as great an
enemy to sin, as the Father. They are both of one heart. Yea, they are both
one God. (John x. 30.)
Some seem to resolve the whole of God's law and government, and the death
of Christ, into the mere arbitrary will of God ; as though the whole were not the
result of wisdom, of infinite wisdom, but rather of mere arbitrary will. But it
does not appear by Scripture, or otherwise, that the infinitely wise God ever
determines any thing without reason, or does any thing but what is -wise for him
to do. But rather the whole of divine revelation joins to confii-m the truth of
St. Paul's observation, that " God worketh all things after the counsel of his own
will." All his perfections, if I may so speak, sit in council ; and all his decrees
and works are the result of infinite hoUness, justice, and goodness, directed by
infinite wisdom.
There is but one way to solve the difhcvilty ; there is but one thing can ever
satisfy our hearts. A sight of the glory of the God of glorj-, will open to view
the grounds and reasons of the law, and convince us that it is holy, just, and
good, glorious, and amiable, and worthy to be kept in credit, to be magnified and
made honorable, by the obedience and death of the Son of God. But, then, if
the law is good, we, who have broke it, are not fit to live. Death is our due.
The Judge of all the earth cannot but do right. His nature, law, and honor, caU
aloud for our destruction. He cannot be just, if he docs not destroy us. It will
bring everlasting reproach upon his government, to spare us, considered merely
as in ourselves. When this is felt in our hearts, then, and not till then, shall wo
feel our need of Christ, and be prepared to look to the free grace of God through
the redemption that is in Christ, and to exercise faith in his blood, who was set
forth to be a propitiation, to declare God's righteousness, that he might be just,
and yet the justificr of him that believeth in Jesus.
248 TIIERON TO ASPASIO.
you can do. lie might justly have left all mankind hi this
state, without a Savior; and he may, on the same grounds, as
justly leave you in this state, without a Sanctifier. lie did not
give his Son to save this lost world for our righteousness' sake ;
Yea, had we been righteous, we should not have needed his
Son to die in our stead. Nor docs God give his Holy Spirit to
convert any poor, perishing sinner, for his righteousness' sake ;
Yea, it is his being entirely destitute of all that is spiritually
good, and dead in sin, that occasions his standmg in perishing
need of converting grace. And although all the promises of
God are in Christ Jesus, yea, and in him amen, yet, as to
those who are out of Christ, they are so far from being entitled
to the promises, that the wrath of God abideth on them.
Therefore, —
6. If ever you are renewed by the Holy Ghost, it will be,
not for any goodness in you, but merely from God's self-moving
mercy and sovereign grace, through Jesus Christ. (Tit. iii.
5, 6.)
7. Ho\/ dreadful soever this representation makes your case
appear, yet, if this is your true state, you must see it, that you
may know your need of Christ and free grace, and be in a
capacity, undcrstandingly, to give a proper reception to the
glad tidings of the gospel, namely, that through Christ, God is
ready to be reconciled to the returning penitent, who justifies
God, approves his law, quits all claims, and looks only to free
grace, through Jesus Christ, for salvation. (Luke xviii. 13.
Rom. iii. 24—26.)
8. Saving faitli consists in looking to free grace, through
Jesus Christ, for salvation ; thus viewing God's law. and your
own case, as they really be ; and he that thus believeth, shall
be sav^ed. Therefore, repent and be converted, and your sins
shall be blotted out. Behold, now is the accepted time, and
now is the day of salvation ! And by me, one of Christ's min-
isters, God does beseech you to be reconciled, and I pray you
in Christ's stead, be you reconciled to God. For God hath
made his only-begotten Son to be a sacrifice for sin, that all
who are united to him by a true and living faith, might return
to God with acceptance, and be justified, and have eternal life
through him.
Thcr. Every word you have spoken sinks down into my
ears. The Lord grant the truth may pierce my heart through
and through. The rest of my days I will devote to the busi-
ness of my soul. I thank you for your kind instructions ; I
beg your prayers ; the anguish of my heart calls me to retire
Adieu ! dear sir, adieu !
THERON TO ASPASIO. 249
Paul. May the only wise God be your effectual instructor,
my Theron ! Adieu !
To my dear Aspasio,
These Dialogues are presented, by
Your affectionate
THERON.
LETTER II.
THERON TO ASPASIO.
New England, March 12, 1759.
Dear Aspasio :
My melancholy letter of December last, with a copy of the
substance of the conversation I had with Paulinus, at three
several times, you have doubtless received long ago, as it is
now three months since I wrote. If you have been impatient
at hearing nothing from your friend for so long a time, I more ;
tossed to and fro, for months together, like a feeble ship at sea,
in a tempestuous night, ready every moment to sink.
At first, (I mean after I had left Paulinus, and retired, as I
had determined to spend much time in meditation and prayer,)
I called in question a maxim he seemed to take for granted,
that " we are all, by nature, under a law, requiring perfect
obedience, on pain of eternal damnation ; " which he so insisted
was a glorious law, holy, just, and good. Thus I thought with
myself: " Perfect obedience ! That is more than we can yield.
And am I forever lost for the first offence ? How can that be
just ? Can the kind Father of the universe require more of his
creature, man, than he can do? and then punish him with
eternal damnation for not doing ? Can this be right ? " Indeed I
now felt I had an Arminian heart.
But on a certain evening, as I was reading St. Paul's Epistles
to the Romans and Galatians, in which he affirms, that the
wrath of God is revealed from heaven against all ungodliness
and unrighteousness of men ; that the very heathen themselves
are without excuse ; that the whole world stand guilty before
God, and every mouth stopped ; that the law curseth every
man who continueth not in all things written in the book of
the law, to do them ; and that Christ was made a curse for us,
to redeem us from the curse of that very law, — I was greatly
shocked and confounded. One while I said, " This law cannot
250 TIIERON TO ASPASIO.
be right." But again, I said, " Why then was it not repealed?
Why did the Son of God bear its cnrsc, and die to answer its
demands?" I looked through the Old Testament, I looked
through the New; and this notion of the law I saw was so
niwrought into both, that it must be granted, or the whole of
divine revelation given up. I felt the heart of an infidel ; I
was full of doubts and scruples as to the truth of the Bible ; and
when I reflected on the external evidence of divine revelation,
as represented by our late writers, particularly by Dr. Leland,
whoso view of deistical writers I had lately read, I was drove
even to atheism. For if there is a God, the Bible must be true.
But if the Bible is true, the law, in all its rigor, is holy, just,
and good.
Thus I was unsettled in all my principles, and set afloat as
on a boisterous ocean, like a ship without a compass or a
helm ; in great anxiety and deep perplexity, ready many times
to conclude to go back, at all adventures, to my old hope, as the
only way for rest ; thinking I had as good live and die on a
false hope, as live and die in despair.
Till, on a certain time, I began thus to reason in my heart :
'• Whence all these doubts, O my soul ? Whence all these
Arrainian, Socinian, deistical, atheistical thoughts ? Whence
have they all arisen ? From viewing the law of God, as requir-
ing perfect obedience, on pain of eternal damnation. But why?
Had I rather turn an infidel, than approve the law as holy, just,
and good ? Is this my heart ? Once I thought I loved God, and
loved his law, and loved the gospel. Where am I now ? "
Those words of the apostle seemed to picture my very case —
" The carnal mind is enmity against God, and is not subject to
his law, neither indeed can be." This text engaged my atten-
tion and fixed my thoughts ; and looking into my heart more
and more, I found the spirit of an enemy to God and to his law
in full possession of my soul.
Till now I had entertained, at least sometimes, a secret hope
that my state was good ; although it seemed as if I had quite
given it 'up. But now I began in a new manner to see, or
rather to feel, I was dead in sin.
A realizing sense of God, as the infinitely great being, the
almighty Governor of the world, holy and just, a sin-revenging
God, a consuming fire against the workers of iniquity, daily
grew upon my heart, and set home the law in all its rigor. A
fresh view of all my evil ways from my youth up, continually
preyed upon my spirits. Eternity ! Eternity ! O, how dread-
ful it seemed ! I watched, I prayed, I fasted. I spared no
pains to obtain an humble, broken, contrite heart. But
THERON TO ASPASIO. 251
notwithstanding my greatest efforts, my heart grew worse, my
case more desperate, till, in the issue, I found myself abso-
lutely without strength ; dead in sin ; lost ; condemned by law ;
self-condemned ; my mouth stopped ; guilty before God. I
was forced to be silent ; as it was but fair and right that God
should be an enemy to me, who was an enemy to him : and
but just if he should forever cast me off. And in this case I
had perished, had not mere sovereign grace interposed. But in
the midst of this midnight darkness, when all hope seemed to
be gone, at a moment when I least expected relief, — for the
commandment came, sin revived, and I died, — even now, God,
who commanded the light to shine out of darkness, shined in
my heart. Thus was the case : —
It was in the evening, after the day had been spent in fast-
ing and prayer, as I was walking in a neighboring grove, my
thoughts fixed with the utmost attention on God, as a consum-
ing fire against his obstinate enemies ; on the law, as cursing
the man that continueth not in all things written therein to do
them ; on my whole life, as one continued series of rebellion ;
on my heart, as not only dead to God, and to all good, but full
of enmity against the divine law and government, and, shock-
ing to remember, full of enmity against God himself. Feeling
that my whole heart was thus dead in sin, and contrary to God,
I felt it was a gone case with me. There was no hope, no,
not the least, from any good in me, or ever to be expected from
me. I lay at God's mercy, forfeited, justly condemned, lost,
helpless, undone ! And " I will have mercy on whom I will
have mercy," I clearly saw, was the fixed resolution of the
Almighty. Thus stood my case ; a poor, wretched, sinful,
guilty creature, completely ruined in myself! I retired to the
most remote part of the grove ; where, hid under the darkness
of the evening, and the shade of spreading trees, no eye could
see me. First, I smote on my breast ; but could not look up
to heaven, nor speak one word. I fell on my knees ; but I
could not speak. I fell prostrate on the ground, and felt as one
ready to sink into eternal ruin ; having no hope, unless from
the sovereign good pleasure of my angry Judge. As I lay pros-
trate on the ground, a new scene gradually opened to my view.
It was new, and it was exceeding glorious. God appeared not
only infinitely great, and infinitely holy, as the Sovereign of the
whole universe, but also infinitely glorious ; even so glorious as
to be worthy of all the love and honor which his law requires.
The law appeared holy, just, and good. I could not but
approve it from my very heart ; and said within myself, ere I
was aware, " Let all heaven forever love and adore the infinitely
252 THERON TO ASPASIO.
glorious Majesty, although I receive iny just desert, and perish
forever!" Next came into v'\e\v the whole gospel way of life,
by free grace through Jesus Christ ; the wisdom, glory, and
beauty of which cannot be expressed. The law did hear the
divine image, and was glorious ; but the gospel exhibited all the
divine perfections in a still brighter manner, and far exceeded
in glory. I saw God might, consistently with his honor, in
this way, receive the returning siimer, however ill deserving.
I saw he was ready to do it ; tliat all might come, even the
vilest and the worst, encouraged by the self-moving goodness
and boundless grace of God, and the mediation, merits, and
atonement of Christ. I looked up to God through Jesus Christ
for mercy, and through Jesus Christ gave up myself to the
Lord, to be forever his, to love him and live to liim forever.
Here, prostrate on the ground, I thus lay above an hour, con-
templating the ineffable glories of God, the beauty of his law,
and the superabundant excellency of the gospel way of life by
free grace through Jesus Christ. I believed the gospel, I
trusted in Christ, and gave up myself to God through him, to be
forever his, with a pleasure divinely sweet, infinitely preferable
to the most agreeable sensations I had ever before experienced.
What I enjoyed this hour, did more, unspeakably more, than
overbalance all the distresses of months past.* To relate how
I spent the night, and how I have spent my days and nights
ever since, I shall omit; but you shall soon hear again, my
dear Aspasio, from
Your affectionate
THERON.
♦ Theron's narrative of his former supposed conversion, (Letter I.,) and of his
experiences, (here,) is not designed to suggest, that either false or true converts
all experience things, in every circumstance, just alike ; but only to point out the
general nature of these two kinds of conversion, in a manner so familiar, that the
weakest Christian may see the difference ; and if any Christian cannot recollect
so exactly the particulars of his first conversion, yet, as all after acts of grace are
of the same nature -with the first, a clear understanding of the true nature of
saving grace may help him to discern his true state.
N. B. What is the true nature of saving grace, is not to be decided by the
experiences of this or that man, or partv of men; but only by the word
of God.
THEKON TO ASPASIO. 253
LETTER III.
THERON TO ASPASIO.
New England, April 2, 1759.
Dear Aspasio :
With pleasure I now again sit down to write to my distant
friend, and send my heart beyond the Atlantic to my Aspasio.
For neither time, nor place, nor any change, can wipe your
memory from my mind.
Methinks, were I now with you, as once at the house, the
hospitable house, of the wealthy and illustrious Philenor, I would
tell you all my heart. I remember how you urged me to be-
lieve, and how I longed to find some safe foundation, some sure
evidence, on which to build my faith ; and with Thomas, to
cry, "My Lord, my God!" Now I have found it! I have
found it ! I believe " that Jesus is the Christ." I believe, that
" God hath set him forth to be a propitiation ; to declare his
righteousness ; that he might be just, arid the justifier of him
which believeth in Jesus." I believe " that God raised him
from the dead." I believe that '•' Christ is entered into heaven,
now to appear in the presence of God," as the Jewish high
priest of old entered into the holy of holies on the day of atone-
ment, and that he is " the way to the Father," " the door," by
whom men enter in ; and that " whosoever will " may come
to God through him. Wherefore I am emboldened to enter
into the holiest by the blood of Jesus, even into the very pres-
ence of the thrice Holy One of Israel, in whose sight the heav-
ens are not clean ; and to come to God in full assurance of faith,
nothing doubting but that God is as willing to be reconciled
through Christ, as the father was to receive the returning prod-
igal ; and as ready to give his Holy Spirit to them that ask him,
as ever parent was to give bread to a hungry child. (Heb. x.
19, 22. Matt. vii. 11.) " For he that spared not his own Son,
but delivered him up for us all, how shall he not with him also
freely give us all things," if we accept his Son as he is offered,
and come to God through him, for all things, as we are invited?
For God's honor is safe, God's law is answered, God's justice is
satisfied ; and all my guilt, infinite as it is, is no bar in the way
of my reception into the divine favor, free as his infinite grace,
self-moving as his boundless goodness is, and appears to be, by
the gift of his Son.
This way of salvation, my dear Aspasio, is glorious for God,
VOL. n. 22
254 THERON TO A9PASI0.
safe for the sinner, cfioctnal to promote holiness, even "the
power of God to salvation, to every one that believeth ; " and
if the gospel is true, there is no room to donbt. " For we are
constrained to believe on the clearest evidence." Yea, "onr
assurance is impressed " by complete demonstration.
It is glorious for God. For God's law and authority are as
much honored as if the whole world had been damned ; and
his grace more glorified than if man had never fell. An incar-
nate God upon the cro.ss, in the room of a rebellious world, sets
God's infinite hatred of sin. his inflexible resolution to punish
it, and the infinite goodness of his nature, -in a light infinitely
clear, infinitely bright ; and contains a fund of instruction,
which never can be exhausted, by angels and saints, through-
out the endless ages of eternity. The more I think, the more
I am swallowed up, confounded, overwhelmed ! O, the height,
the depth, the length, the breadth, of the love of God, which
passeth all understanding ! O, the depth of the riches of the
wisdom and knowledge of God ! The creation of the universe
was a great work. It caused the eternal power and Godhead
of the Creator clearly to be seen. But compared to the incar-
nation and death of tlje Son of God, the Creator, it is not to
be mentioned, nor is it worthy to come into mind. Even the
application of Christ's redemption in the latter day, is a more
glorious work than the first creation of the world. " Behold, I
create new heavens, and a new earth ; and the former shall not
be remembered, nor come into mind." Indeed, it had been but
a small thing for the Creator, by his almighty word, to have
called millions of such systems as ours into being ; a thing not
worthy to be noticed, nay, scarce worth one single thought,
compared with — with what ? Let all nature tremble at the
news! — the incarnation and the death of the Almighty Creator,
in the room of his rebel creatures, that the honor of his Father's
law and government might be effectually secured, Avhile sover-
eign infinite grace interposes to save the self-ruined, hell-
deserving rebels, to the eternal disappointment of Satan, God's
enemy, and our mortal foe.
And can it now, after all this, be a question, whether God is
ready to be reconciled to those Avho, on his own invitation,
return to him through Jesus Christ ? Or can it be a question,
whether Christ is willing to be their Mediator and High Priest,
in the court of heaven, in the holy of holies above ? What !
after God has given his Son to die, that, consistently with his
honor, he might receive such to favor, — he not willing ? Infinitely
incredible ! What ! after the Son of God has left his Father's
bosom, to lie in a manger, to groan in the garden, and — be
astonished, O ye heavens, and be ye horribly afraid ! — to hang
THERON TO ASPASIO. 255
and die upon the cross, in the room of a God-hating, Christ-
murdering world ; that he might honor his Feather's law, break
up Satan's plot, and open a way for the sinner's return ! yet he
not willing ! — What ! willing to di6 on the cross, and not
willing to mediate in heaven ? Infinitely incredible ! Yea, if
possible, more than infinitely incredible ! So certain, my deai
Aspasio, as the gospel is true, just so certain may your Theron
be, that God is ready to be reconciled to the sinner, who returns
to him through Jesus Christ. Nor does he need a new revela-
tion in the case ; nor does he need to be assured of any propo-
sition not plainly revealed in the gospel. Enough has been
already done ! enough has been already said. But never did
your Theron believe these things with all his heart, till by
seeing the glory of the God of glory, he saw the grounds and
reasons of the law, pronounced it holy, just, and good, and
worthy to be magnified and made honorable, even by the death
of God's own Son.
And this kind of faith, in the nature of things, cannot be
without works. For, while your Theron, through the influ-
ences of the Holy Spirit, doth, with open face, behold, as in a
glass, the glory of the Lord ; what can he do, but love, admire,
adore the God of glory ; and give up himself forever to him
through Jesus Christ ? And now, "how can we that are dead
to sin, live any longer therein?" We are crucified with Christ;
buried with him ; risen with him : and can sin, after all, have
dominion over us ! Impossible. The gratitude, the ingenuity
of unrenewed nature, I grant, is not to be depended upon.
Israel sang God's praise, but soon forgot his works. But, " be-
holding as in a glass the glory of the Lord," from day to day,
through the course of our lives, we are, we cannot but be,
'^ changed into the same image from glory to glory, even as by
the spirit of the Lord."
And, believing the gospel to be true, no doubt remains of the
safety of our returning to God through Jesus Christ. His glory
and beauty incline me to return. His grace through Christ
puts courage in my heart. I return. I find rest to my weary
soul. And by this I know my " faith is real, and no delusion,"
even because he hath given me of his spirit, (1 John iv. 13,)
set his seal upon my heart, (Eph. i. 13.) made me his
child, in the very temper of my soul, (Rom. viii. 16,) and in
my heart his law is written, and in his ways I love to walk.
(Ezek. xxxvi. 26, 27.) But as to this, Heaven forbid that your
Theron's confidence should ever be greater than his evidence ;
his evidence, not only now, but in all future times.
I am, forever, your affectionate
THERON.
256 THERON TO ASPASIO,
LETTER IV.
TIIERON TO ASPASIO.
New England, April 3, 1759.
Dear Aspasio :
Many an agreeable hour have wc wandered over all the works
of nature ; viewed the heavens above, the earth beneath, and
surveyed the mighty ocean ; nor did you ever fail to inter-
mingle devout reflections. If, now, instead of painting the
beauties of the creation, we rise at once to contemplate the
glories of the Creator, glories infinitely superior to those of
fields and forests, gardens and palaces ; yea, infinitely superior
to the bright expanse of heaven, adorned with all its shining
orbs ; no theme can, my Aspasio, better please.
God ! how awful is the name ! how great is the being !
" Behold, the nations are as a drop of the bucket, and arc counted
as the small dust of the balance. Yea, all nations before him
are as nothing, and they are counted to him less than nothing,
and vanity." And so great is the excellency of the Divine
Majesty, so exceeding great is his beauty, that to behold his
glory, and love, and honor, and enjoy him, is heaven itself; it
is the chief happiness of all that world. The seraphim, while
he sitteth on his throne, high and lifted up as the great Monarch
of the universe, through the brightness of his glory, cover their
faces, unable to behold ; and, as in a perfect ecstasy, cry,
" Holy, holy, holy ! " — This is his character, the character he
exemplifies in all his conduct, as Lord of hosts, as Governor of
the world ; in a view of which, they add, " The whole earth is
full of his glory."
The two grandest affairs, which, according to Scripture, ever
have been, or ever will be, transacted in the government of this
glorious monarch, are the work of our redemption by the death
of his Son, and the final judgment of the ^world. These,
therefore, let us contemplate, that in them we may behold, as
in a glass, the glory of the Lord.
Who was his Son ? The brightness of his glory, and the
image of his person ; by whom, and for whom, all things were
created ; loved equally to himself, and honored with equal
honors in all the world above. Let us view him on the cross,
incarnate ! view him there as an incarnate God, dying for
sinners, and fix our attention, whole hours together, on this
greatest and most wonderful of all God's works ! The plan
THERON TO ASPASIO. 257
was laid iii heaven. This great event was determined in the
council there. (Acts iv. 28.) All the perfections of the God-
head sat in council, Avhen it was decreed the Son of God should
die. Strange decree ! Why was it made ? Astonishing! Why
did it ever come to pass ? Did he die to move the compassions
of his almighty P^ather towards a rebellious race ? No ; for to
give his Son thus to die was greater grace than at one sovereign
stroke to have cancelled all our debt, and pardoned all the
world. Did he die to take away, or lessen, the evil nature and
ill desert of sin ? No ; for infinite purity and impartial justice
must look upon the rebellions of a revolted world as odious and
ill deserving as if he had not died. He died to bear the pun-
ishment due to us. We were under the curse ; he was made a
curse in our room ; set forth to be a propitiation, by his holy
Father, to declare his righteous, and show the rectitude of his
government in the eyes of all created intelligences ; that he
might be just, do as his law threatens, and yet not damn, but
justify, the sinner that believeth in Jesus.
Eternal damnation was our due, according to the divine law ;
a law not founded in arbitrary will. A law arbitrarily made,
may be arbitrarily repealed ; but a law only declaring what is fit,
must forever stand in force. To rise in rebellion against the
infinitely glorious Majesty of heaven, deserved eternal damna-
tion ; as he is infinitely worthy of the highest love and honor
from all his intelligent creatures. His infinite amiableness and
honorableness infinitely oblige us to love and honor him. All
our heart, and mind, and strength are his due. The least defect
deserves eternal woe. Thus the Omniscient viewed the case.
His Son, in the same view, approved the law as strictly just.
Both looked on the sacrifice and death of an incarnate God in
the room of sinners, to open a way for their salvation, as a plan
infinitely preferable to the law's repeal by a sovereign act.
The Son had rather endure the most painful, shameful death,
than that one tittle of the law should fail ; it was so strictly
just. God ought to have his due. The law barely asserts the
rights of the Godhead. So much, however, was his due, as to
be loved with all the heart, and obeyed in every thing ; and
so worthy was the Deity of this love and obedience, that the
least defect deserved eternal death. - 'Tis right, 'tis right,"
said the eternal Son, '• that tlie first instance, or the least degree
of disrespect to my eternal Father, should incur eternal ruin to
the sinning creature ; and I had rather become incarnate and
die myself, than yield this point." That God is infinitely
amiable; that he ought to be loved with all our heart; that the
22*
258 TIIEHON TO ASPASIO.
infinite excellency of his nature inliiiitily obliges us, can never
be set in -a stronger liglit, than it is by the cross of Christ.
The infinite! dignity ot" the Mediator, and the extreme sufler-
ings lie underwent, as an equivalent to our eternal woe, in the
loudest manner proclaim that the law was just ; just in the eyes
of Cjiod; and just in the eyes of his Son. A law, threatening
eternal danniation, infinite goodness wcnild never have enacted,
had not impartial justice called for it. Much less would infinite
goodness have appointed God's own Son to answer its demands,
if in its own nature too severe. To suppose the Son of God
died to answer the demands of a law in its own nature cruel, is to '
make God a tyrant, and the death of his Son the most shocking
affair that ever happened.
But what did this law, of which we so often speak, require ?
Say, my dear Aspasio, what was the first and chief command ?
Your Master's answer you approve. " Thou shalt love the
liOrd thy God with all thy heart." But why was love required ?
Because God was lovely. And \vhy the penalty so great ?
Because his loveliness was infinite. If the infinite amiableness
of the divine being does not lay an infinite obligation on his
creatures to love him for being what he is, how can we justify
the law's demands, or vindicate the wisdom of God in the
death of his Son ?
From the cross, where an incarnate God asserted the rights
of the Godhead by his dying pains, let us pass to the awful
tribunal, where the same incarnate God, arrayed in all his
Father's glory, with all the hosts of heaven in his train, by
the last sentence which he will pronounce upon his Father's
enemies, dooming them to the burning lake, to welter for
eternal ages in woe, will still proclaim the justice of the law.
Would infinite goodness, would our compassionate Savior,
would he who wept over Jerusalem, the kind and tender-
hearted Jesus, love to pronounce a sentence so infinitely dread-
ful, if it were not strictly just ? Yet he will do it, without the
least reluctance ; yea, with the highest pleasure, Avhile apgels
and saints shout forth their hallelujahs all around him.
But can this ever be accounted for on any other hypothesis,
than that the infinitely glorious Monarch of the universe appears,
clearly appears, in that solemn hour, to be infinitely worthy of
all that love and honor his law recpiired, in being what he is ;
and so sin an infinite evil ?
If sin is really an infinite evil, then it is meet that it should
be discountenanced and punished as such, with an infinite
punishment, that is, with the eternal pains of hell. And it was
fit that the Governor of the world should make a law thus to
THERON TO ASPASIO. 259
punish it ; and fit that this law should he magnified and made
honorable ; and even wise in the eyes of infinite wisdom, that
one, by nature God, should become incarnate, and die in the
sinner's stead, rather than set the law aside. And on this
hypothesis, the final doom of the wicked may well appear per-
fectly beautiful in the eyes of all holy intelligences. But sin
cannot be an infinite evil, unless we are under infinite obliga-
tions to do otherwise.
Love is the thing required. Not merely a love of gratitude
to God as an almighty Benefactor, but a love of esteem, com-
placence, and delight. We may feel grateful to a benefactor,
merely as such, without even a knowledge of his general
character ; yea, when his general character would not suit us,
did we know it. The Israelites, notwithstanding their joy and
gratitude at the side of the Red vSea, were far from a disposition
to be suited, to be pleased, to be enamored, with such a being
as God was. Yea, the more they knew of him, the less they
seemed to like him ; so that in less than two years they were
for going back to Egypt again. But if we may feel grateful
towards God, merely as our almighty Benefactor, without the
knowledge of his true character, yet esteem, complacence, and
delight, suppose his true character known ; as that is the object
of this kind of love. And what can lay us under infinite
obligations to love God in this sense, but his own infinite
amiableness ? Yet the divine law requires us to love God with
this kind of love ; and that with all our hearts, on pain of
eternal damnation for the least defect. And this law was
binding on all mankind previously to a consideration of the gift
of Christ to be a Savior.
While, therefore, the law supposes our obligations to be
infinite ; and the death of the Son of God, and the final judg-
ment, give the highest possible proof that the Omniscient
esteems the law exactly right ; the infinite dignity, excellency,
and glory of the Most High God is hereby set in the strongest
point of light. Take away the infinite amiableness of the
Deity, and we, in effect, ungod him. He ceases to be the
God of glory. He ceases to be a proper object of this supreme
regard, in the eyes of finite intelligences. It is no longer an
infinite evil not to love him ; the law is no longer just ; the
death of Christ is needless ; and the whole system of doctrine
revealed in the Bible is sapped at the foundation ; nothing
remains, to a thinking man, but infidelity.
And yet, dear Aspasio, this was my very case. The infinite
amiableness of the Deity, which is the real foundation of all
true religion, was wholly left out of the account, in my love
260 TIIEUON TO ASPASIO.
atid joy, and in all luy religious afToctions. All my lovo, an<l
joy, and zeal, arose IVoni my faitli; and my faith consisted but
in believing that Christ, pardon, and licaven were mine. 1
rejoiced just like the graceless Israelites, in a sense of their
great deliverance, and in expectation of soon arriving to the
j)romised land, a land flowing with milk and honey, the glory
of all lands. Theirs was a graceless, selfish joy ; and so was
mine. Theirs was soon over; and so was mine. Their car-
casses finally fell in the wilderness ; and, but for the sovereign
grace of God, this also had been my very case.
O my dear Aspasio, whose entertaining pen gains the atten-
tion of thousands on both sides the Atlantic, pity the ignorance
of benighted souls, and guard them against the dangers which
had well nigh proved the ruin of your own pupil.
Your affectionate
THERON.
LETTER V.
THERON TO ASPASIO.
New England, April 4, 1759.
Mv DEAR Aspasio :
While I view God the Creator, whose almighty word gave
existence to the whole system; while I view him as the origi-
nal Author and sole Proprietor of the whole universe ; whose
are all things in heaven and earth ; I see the right of govern-
ment naturally belongs to him. It is meet that he should be
King in his own world ; and he cannot but have a rightful
authority over the works of his own hands. While I view him
as moral Governor of the world, seated at the head of the intel-
ligent creation, on a throne high and lifted up, heaven and earth
filled with his glory as the Thrice Holy One ; and hear him utter
his voice, saying, " I am the Lord, and besides me there is no
other God ; " and hear him command all the world to love, and
adore, and obey him, on pain of eternal damnation ; a spirit of
love to his glorious majesty inspires me with joy, and makes
me exult to see him thus exalted and thus lionored. I love to
hear him proclaim his law, a law holy, just, and good, glorious
and amiable. I am glad, with all my heart, the almighty Mon-
arch of the universe is so engaged that all his subjects "give
unto God the glory due unto his name."
THERON TO ASPASIO, 261
His law, his glorious law, which once, enemy to God that I
was, appeared like "the laws of Draco," now shines with a
beauty all divine. I had almost said, it is the brightness of his
glory, and the express image of his person ; for indeed it is an
exact transcript of his glorious perfections, the very picture of
his heart, holy, just, and good. (Rom. vii. 12.)
When the God of glory dwelt in the Jewish temple, in the
pillar of cloud, over the mercy-seat, his law was, by his special
command, deposited in the ark, the very holiest place in the
holy of holies, as the dearest, choicest treasure. Thus was it
done to the law, which God delighted to honor. But this
honor, great as it was, is not to be mentioned, nor is it worthy
to come into mind, since that infinitely greater regard to the
divine law, which God has shown in the gift of his Son. An
incarnate God, on the cross, has magnified the law, and made
it honorable, beyond, infinitely beyond, what was ever done
before. But all this honor, infinitely great as it was, was but
just equal to what the law deserved.
While I view God, my Creator, my rightful Lord and Owner,
my sovereign king, the God of glory, and see his infinite
worthiness of supreme love and honor, I feel that the least
disrespect of his glorious majesty is an infinite evil. I pro-
nounce the law, in all its rigor, holy, just, and good. Even as
a ministration of death and condemnation, it appears glorious,
(2 Cor. iii. 7, 8,) and I heartily acquiesce in the equity of the
sentence with application to myself. This makes me feel my
need of Christ, and prepares my heart to return home to God,
forever to live to him. " For I through the law am dead to
the law, that I might live unto God."
The law, my dear Aspasio, threatens eternal damnation for
the very first transgression, for even the least defect. (Gal. iii.
10.) I break the law every moment; and, therefore, every
moment I merit eternal woe. Such an infinite evil is sin. It
appeared glorious in the eyes of God thus to punish sin, when
he made his law ; it appeared glorious in the eyes of Christ
that sin should be thus punished, when he went as a lamb to
the altar, and voluntarily stretched himself upon the cross to
die in the sinner's room. And in a clear view of the glory of
the God of glory, I see the grounds and reasons of the law ; it
is holy, just, and good. I see why Christ was so willing to be
nailed to the cross in the sinner's stead ; to magnify the law
and make it honorable. And I have fellowship, a fellow-feeling,
with Christ in his sufferings ; and, in the temper of my heart,
am made conformable to his death. (Phil. iii. 10.) I feel towards
God, and law, and sin. in a measure, as he did. Or, to express
262 THERON TO ASPASIO.
all iny heart in one cmphatical phrase, '• I am crucified with
Clirist." The law is good; I deserve to die. I lay my neck
upon the hlock, or rather stretch my hands npon the cross, and
say. The law is holy, just, and good, and cry, Amen, amen, amen,
twelve times going, as God of old taught his church to do,
(Dent. xxvi. 14,20.)*
O my dear Aspasio, in the time of the late rebellion, wlieu
I lived in England, had I, through a hearty attachment to the
pretender's interest, secretly poisoned ten of the house of lords,
and twenty of the house of commons, from mere spite, only
because of their loyalty to their rightful sovereign ; and had I
laid a plot to blow up king and parliament, burn the city of
London, and deliver the nation into the hands of a Popish pre-
tender, all through pure malignity ; what would it have availed
before a court of justice, after I was arraigned, convicted, and
condemned, to have pleaded, " O, spare my life ; I am sorry for
what I have done ; I will never do so any more ; I will be a
good and loyal subject for the time to come ! " Especially if
all the court knew I was a Jacobite by blood, and had shown
myself a Jacobite, in ten thousand instances, all my life long,
and had still very much of the heart of a Jacobite ; and had
lived and died a perfect Jacobite in heart and practice, were it
not for some irresistible arguments, or rather something more
* I must confess, my dear Aspasio, I am shocked to hear some divines repre-
sent the law as a tjTant, as tyrannizing over Christ upon the cross, as tyrannizing
over sinners, as being slain for its tyranny, etc. For these hard speeches are not
so much against the law as against the God that made it. Just as if God and his
law were tyrants, while Christ and his gospel are all made up of love ! But,
shocking as this is, yet I must own this was once the very temper of my heart.
(See the Marrow of Modern Divinity, with Notes, p. 146.) I loved the gospel;
I did not love the law. The dying love of Christ, O how sweet a theme ! Law,
obligation, duty, were disagreeable, dead, and legal things. Faith, pardon, joy,
heaven, grace, free grace, these topics only ravished my heart. Christ loved the
law, or he had never died ; I only loved myself. The honor of his Father's law
was dear to him, (Ilcb. i. 9. Ps. xl. 8. Matt. v. 17, 18 ;) myself alone was dear
to me. I viewed his death, his dying love, as all for me ; his agony in the
garden, his bloody sweat, his dying groans, all out of love to me ! This pleased
my heart. His Father's glory I had never seen ; the law's beauty I had never
beheld. The wisdom of God in the death of his Son, I had never brought into
the account. Love, love ! love to me, to me ! was all in all. This only rav-
ished my heart. I loved myself, I only loved myself. Strange, that I should
think my love to Christ so great ! The very joy I had, to think he died for me,
was a full proof that I loved him not at all ; since I did not delight in the law,
nor love the law, in honor to which he died. Had my wife, or child, or friend,
or any whom I loved, been punished by that law, I had been full of grief, and
thought it very hard ; for indeed that law ajipeared to me like the laws of Draco.
But, when Christ was the victim, I was pleased, for I loved myself; but
Christ I did not love. I cared not what he suffered, nor why, if I myself was
safe. Li truth, if the laAV is not holy, just, and good, glorious and amiable, the
death of Christ, to answer its demands, is the most shocking affair that ever
happened. But I was wholly swallowed up in self ; and, " if I was but safe, I
cared not how."
THERON TO ASPASIO. 263
powerful than arguments, that had begun to give me a new
turn of mind ; would my penitence be esteemed any atonement
for my horrid crimes ? Nay, rather, would not the whole nation
cry, " Away with such a vile wretch from the earth, for he is
not fit to live ! " And were I brought to View the whole affair
in a right light, and to feel right, what would be the language
of my heart ? Would it not echo back the general cry, " Rigiit !
right ! away with such a vile wretch from the earth ; for, in-
deed, I am not fit to live ! " And on the gallows, even in my
dying agonies, I should not have the least reason to dislike the
law, by which I was condemned ; or to love my judges ever
the less for pronouncing the sentence of condemnation upon
me. But rather, with all my heart, I ought to approve the
law as good ; and esteem their conduct to be truly praise-
worthy.
But to murder thirty of my fellow-worms, blow up king and
parliament, burn a city, ruin a nation, viewed only as injuries
to a civil community, and breaches of a civil law, are no
crimes, in comparison with rising in rebellion against the
infinitely glorious Monarch of the universe ; compared with
whom, the whole created system is less than nothing and
vanity.*
Wherefore, in my best frames, in my devoutest hours, when
I feel the greatest veneration for the Deity, and the greatest
regard to his law, and am most sorry that I ever have been, and
am still, such a vile rebel against my rightful Sovereign, the
God of glory, I am so far from thinking that I am fit to live,
that my whole heart is ready to say, "No ! but infinitely unfit
to live ! Eternal death is my due ! and hell my proper home ! "
Yea, it appears to me, although I had attained to love God and
Christ in the same degree as St. Paul did, and were as willing
to die in the cause of religion as he was, that yet I should
merit hell every moment for not loving God and Christ more.
And, therefore, with him I would have no confidence in the
flesh ; and would seek to be found, not in myself, but in Christ ;
* Is it a sinner's duty to be willing to be damned ? No, by no means. The
damned will forever hate God. The sinner ought forever to love him. The
damned will be forever miserable. The sinner is invited to be forever happy,
through Christ. His duty is to be reconciled to God, and return to him through
Jesus Christ. Indeed, were there no other way to support the honor of the divine
government but by the eternal miserj- of the sinner, the sinner ought to be willing
that the honor of the divine government should be supported, although at the
expense of his eternal sufferings. God and Christ, angels and saints, will all bo
of this mind, at the clay of judgment, Avith respect to the wicked. And they
Avill all judge rightly. (Kom. ii. 2.) Nor will tlic wicked have any reason to
dislike them for it ; but rather to esteem their conduct herein truly praiseworthy.
(llov. xix. 1, 6.)
264 THERON TO ASPASIO.
not having my own rigliteonsnoss, bnt liis ; and would say, "In
the Lord alone have I righteousness, and in him alone will I
glory." (Is. xlv. 24, 25.)
Yea, suffer me to say, I apjnehcnd, and verily believe, that
even St. Paul himself deserved eternal damnation for that
wickedness which God saw in his heart, tlien, at that instant,
when a little before he died a martyr, he said, "I am now
ready to be offered." For although he was willing, quite
willing, to die for his Master, yet he did not love him perfectly,
as he ought. He himself owns he had not already attained,
nor was already perfect. But the least defect deserves punish-
ment, yea, eternal damnation. Therefore St. Paul always felt
in his heart that hell was his proper due ; and always looked
on the law, even as a ministration of death and condenniation,
to be glorious, (2 Cor. iii. 7, 9,) and always placed all his de-
pendence, for acceptance in the sight of God, on Jesus Christ.
He did so, not only when first converted, but habitually, all the
days of his life, to his very last breath.
O, in how lively, how striking a manner are all these senti-
ments expressed in those \vords of the blessed apostle, in
Gal. ii. 19, 20, which were the genuine language of his heart,
and give a picture of the inward temper of his soul ! '= I, through
the law, am dead to the law^ that I might live to God. I am
crucified with Christ ; nevertheless I live ; yet not I, but Christ
liveth in me ; and the life I live in the flesh," even to my latest
breath, " I live by the faith of the Son of God, who loved me,
and gave himself for me." Who loved me, as his own before
the foundation of the world ; and, in the fulness of time, gave
himself for me, as one whom the Father had given to him.
For, in the midst of these holy views and gracious exercises
of heart, St. Paul's calling and election were always sure ; and
he steadily knew that he was of that blessed number for whom
Christ died, with an absolute design to save. Yet this knowl-
edge was not the foundation, bnt rather the consequence of his
faith and holiness.
Your Theron does no more doubt of God's readiness to be
reconciled to the sinner that returns to him through Jesus
Christ, than he doubts of the truth of the gospel. He believes
the one just as firmly as he believes the other. If the chief
facts related in the gospel are true, he knows this consequence
is equally true. If God has so pitied this apostate world as to
give his own Son to die a sacrifice for sin, to answer the de-
mands of his law, and secure the honor of his government, for
this very end, that "he might be just, and yet the justifier of
him that believcth in Jesus:" and if he has testified his accept-
THERON TO ASPASIO. 265
ance of the atonement, by raising him from the dead, and setting
him at his own right hand in heaven, — I say, if these facts are
true, your Theron knows the consequence cannot but be true,
namely, that any sinner, how ill deserving soever, who, upon
the invitation of the gospel, shall repent and be converted, shall
return to God through Jesus Christ, he will be accepted, par-
doned, and saved, for Christ's sake. And, beholding as in a
glass the glory of the Lord, I cannot but return and give up
myself to God, through Jesus Christ, with all my heart. (Ps.
ex. 3 ; ix. 10. John xvii. 3, 8.)
Such were the views, such were the tempers of the apostle
Paul, who wrote, and of the Christians to whom he directed,
his epistles, as he himself affirms. (2 Cor. iii. 18.) And it
was under such views, and in consequence of such tempers,
that they were assured the spiritual and everlasting blessings
of the gospel were theirs ; as another apostle asserts. ( 1 John
ii. 3, 4, 5.) And in such views, and with such tempers,
St. Paul might well expect that the consideration of the
infinite goodness of God towards them, in their election,
redemption, effectual calling, justificatioii, adoption, sanctifi-
cation, and in the eternal joys of heaven, to be certainly be-
stowed upon them, would powerfully animate them to present
themselves a living sacrifice to God, to be forever entirely his.
(Rom. xii. 1.)
The saints at Rome viewed the wrath of God as revealed
from heaven against all ungodliness : against the least sin ; felt
themselves without excuse ; their mouths stopped ; guilty before
God, according to law ; a law holy, just, and good ; — were
therefore dead to the law and married to Christ ; exercised faith
in the blood of Christ, depending entirely on free grace through
the redemption which is in Christ Jesus. And, as by virtue
of their union with Adam, they became sinners, so by virtue
of their union with Christ, by a true and living faith, they
became righteous ; and were dead to sin, so that they could not
any longer live therein. For they not only approved the law
as holy, just, and good, but even delighted in the law of God
after the inward man, and maintained a constant conflict against
every contrary bias. For they were made partakers of the
divine nature ; had every one of them the spirit of Christ
dwelling in them ; and walked not after the flesh, but after the
spirit ; were daily led by the spirit, and lived under the gov
ernment of divine grace, feeling the temper of children towards
God, crying, Abba, Father. And if children, they knew they
were heirs of God, and joint heirs with Jesus Christ. And as
they were willing to suffer with Christ, they expected to reign
VOL u. 23
266 THERON TO ASPASIO.
with him ; and (lioy esteemed the sufferings of this present life
not worthy to he compared witli the glory they had in view,
in a future state. Besides, they found by experience, that all
their sufferings worked together for their good, brought them
nearer to God, and made them more like him ; and they were
persuaded that nothing in life or death should ever separate
them from the love of God, who, of his mere sovereign grace,
had predestinated, called, and done all things for them ; not
because they had any claim to make, but because he would
have mercy on whom he would have mercy ; of the same lump,
making one a vessel to honor, and another a vessel to dishonor ;
which sovereign right to dispose of his own grace, they saw,
belonged to God ; of -whom, and by whom, and to whom, are
all things ; to whom be glory forever ! Wherefore, as the
fittest and happiest thing in the world, they brought themselves,
soul and body, as the Jew used to bring his bullock to the
altar, and presented themselves a living sacrifice to God; seek-
ing daily to be more and more transformed into the divine
image, and devoting themselves, in all humility and love, to
the duties of their several places; not slothful in business, but
fervent in spirit, serving the Lord. (Please to read the twelve
first chapters of the Epistle to the Romans.)
The saints at Ephesus also, who formerly had their under-
standings darkened, their hearts blind and alienated from God ;
yea, who were quite dead in sin, and so far from any right to
claim mercy, that they were without Christ, having no hope,
and without God in the world ; yea, even by nature children
of wrath ; yet these, of God's mere sovereign grace, according
to his purpose before the foundation of the world, were quick-
ened ; had divine life communicated to them ; were raised from
the dead ; were brought to know Jesus Christ, and trust in
him; in consequence of which, they were sealed, had the Holy
Spirit given to dwell in them, whereby they were furnished to
all good works. And conscious to this divine change and to the
glorious blessings they were now made partakers of, they were
fervently engaged to walk worthy of the vocation wherewith
they were called ; to live up to their holy religion ; to forgive
others as God had forgiven them, and in all things to imitate
their heavenly Father, being followers all with singleness of
heart, as unto the Lord, etc. (Please to read over the whole
epistle.)
But time once was, O my dear Aspasio, when your Theron,
not conscious of any sanctifying operations in his own breast,
believed all the blessings of the gospel to be his, without any
" evidence from Scripture, sense, or reason ; " which belief
THERON TO ASPASIO. 267
served to still his conscience, and keep him at ease, while blind
to the beauty of the divine nature, and a stranger to divine
life. And in this case, having no sufficient evidence from
inherent graces to support his confidence, he was obliged, with-
out any evidence at all from any quarter, resolutely to maintain
his belief, by believing. O, what awful delusion! How was
I like one blindfold; one destitute of any sense or reason, or
knowledge of the Scriptures, led captive by Satan at his will !
by Satan transformed into an angel of light !
O my dear Aspasio, pity an ignorant, benighted world, who
love to flatter themselves, and to hear no cry from their teachers
but Peace, peace; and guard them against the sad delusion
which had well nigh proved the ruin of your own Theron.
If all your sentiments, as they exist in your own mind, are
exactly right ; if you had not the least design to convey one
of those mistaken notions, which your Theron imbibed from
your persuasive lips ; if he misunderstood just every word, and
framed a mere chimera in his own head, a chimera you abhor
with all your heart; yet, O my kind, my tender-hearted, my
dear Aspasio, pity an ignorant world, who are like generally to
understand you as I have done ; and in compassion to immortal
souls, be entreated once more to take your fine, your enter-
taining, charming pen, which commands the attention of thou-
sands and ten thousands through all the British dominions in
Europe and America, and warn poor sinners of their dreadful
danger ; lest multitudes perish in the road, the bewitching, the
enchanting road, once trodden by your own pupil; and to
which, but for the sovereign grace of God, he had been for-
ever lost. It is the humble and earnest request of
Your €ver affectionate
THERON.
AN ESSAY
THE NATURE AND GLORY
THE GOSPEL OF JESUS CHRIST:
AS ALSO ON
THE NATURE AND CONSEQUENCES OF SPIRITUAL BLINDNESS,
AND THE
NATURE AND EFFECTS OF DIVINE ILLUMINATION.
DESIGNED AS A SUPPLEMENT TO THE AUTHOR'S
LETTERS AND DIALOGUES
ON THE NATURE 01
LOVE TO GOD, FAITH IN JESUS CHRIST, AND ASSURANCE
OF A TITLE TO ETERNAL LIFE.
'We ail WITH OPEN PACE, BEHOLDING, AS IN A GLASS, THE GLORY OP THE
LORD, ARE CHANGED INTO THE SAME IMAGE."
' But IF OUR gospel is hid, it is hid to them that are lost." St. Paul.
23*
PREFACE.
There are, perhaps, few, if any, among the various sects
and parties of professing Christians, but that will readily give
their Eissent to this proposition : " He who understands the
gospel of Jesus Christ aright, sees it in its glory, believes it to
be true with all his heart, and is affected and acts accord-
ingly, is a true Christian, and will finally inherit eternal life."
But put the question. What is the gospel of Christ? and let
each one for himself, learned and unlearned, throughout Chris-
tendom, prepare and give in an answer, and it will be found
that there is a great variety of opinions ; and that the learned
differ as much as the unlearned; and that the seemingly
devout and religious differ as much as the more loose and
profane. The more any man acquaints himself with the
state of the Christian world at home and abroad, the more
he converses with men and books, the more clearly will he
discern this to be the true state of the case. And now, what
shall be done ?
To say, in this case, that, '* notwithstanding circumstantial
differences, the body of professing Christians agree in the
main ; and we must not be so exact, metaphysical, and nice,"
is the same as to say, " Let your ideas be so general, confused,
and indeterminate about matters of religion, as that you may
not distinctly discern the differences which do, in fact, take
place ; and be so very unconcerned about your eternal interest,
as not to think it worth your while to look things to the
bottom." Go on easy in this way, and cry out against, and
condemn all exact thinking and clear reasoning in matters of
religion, as metaphysics ; a hocus pocus word, to blacken an
inquiring disposition, and to justify an astonishing inattention,
272 PREFACE.
in a " matter of infinite, of everlasting concern ; " and this
while all men of sense agree to commend the most exact,
thinking, and clear reasoning on any other subject but that
of religion.
To say, " It is no matter what men's principles be, if their
lives are but good," is the same as to say, " Paganism and
Mahometanism are as safe ways to heaven as Christianity,"
which is downright infidelity.
To say, " good men may differ ; there are more ways to
heaven than one, all equally safe ; it is needless to be at
pains to look things to the bottom," is much the same as to
say, '* Let every one sincerely live up to his own scheme, and
he will be safe," which again will land one on the shores of
infidelity.
When our blessed Savior sent his apostles abroad into the
world, it was with this commission : Go, preach the gospel to
every creature, and he that believeth — the very gospel I send
you to preach — and is baptized, shall be saved ; but he that
believeth not — the very gospel I send you to preach — shall
be damned. And, according to this commission, they went
and preached, and gathered churches, and then said, not from
an uncharitable disposition, but merely viewing things in the
light of their Master's words, " We know that we are of God,
and the whole world lieth in wickedness." And when false
teachers arose, and endeavored to accommodate the gospel
scheme a little better to the taste, the natural taste, of mankind,
the very chief of the apostles, as it were, stepped forth into the
view of the whole Christian world, and, Avith an assurance and
solemnity becoming one inspired by Heaven, said, "But though
we or an angel from heaven preach any other gospel unto you,
than that which we have preached unto you, let him be ac-
cursed. As we said before, so say I now again, If any man
preach any other gospel unto you, than that ye have received,
let him be accursed." "But what shall I do ? " says a poor^
ignorant, benighted soul, anxious for his eternal welfare.
"Were all learned, religious sort of men agreed, I should think
I might safely believe as they believe ; but now I am perfectly
PREFACE. 273
disconcerted and confounded. And is it likely such a poor,
ignorant creature as I am should ever find the truth, and see to
the bottom of these controversies, so as to know what is right
and what is wrong ? What shall I do ? "
Were the differences subsisting in the Christian world really-
owing to any obscurity in divine revelation itself, I do not see
how poor, ignorant people could be to blame in being thus at a
loss. Or, indeed, if, after all, they should happen to believe
wrong, to mistake some false gospel for the true one, I do not
see how they could be to blame, much less so much, so very
much to blame, as to merit eternal danmation. When, there-
fore, our blessed Savior so peremptorily declares, " He that
believeth not shall he damned," let him be who he will among
all mankind, who shall hear the gospel, it is a complete demon-
stration, that, in the judgment of our blessed Savior, the gospel
revelation is quite plain enough, upon a level even with
vulgar capacities ; so that it cannot be misunderstood or mis-
believed by any individual, unless the fault is in himself; yea,
unless he is so greatly to blame in the affair as justly to merit
eternal damnation. To say otherwise, is to charge our Savior
with injustice in denouncing eternal damnation against every
unbeliever ; which, again, is no better than downright in-
fidelity.
" But how can these things be ? " may an inquisitive reader
say ; "for, if the true gospel of Christ were so clearly revealed
in the sacred writings, how unaccountable is it that the Chris-
tian world so greatly differ ? " Not unaccountable at all, only
granting what must be granted, or Christianity be given up,
that the true gospel of Christ contains a system of sentiments
diametrically opposite to every vicious bias in the human heart.
Such a system it contains, or it did not come from God.
And if it does contain such a system, then, so long as the
generality of mankind are under the influence of their vicious
biases, they will natm-ally seek darkness, rather than light;
self-justifying error, rather than self-condemning truth ; and it
is well known how apt men are to believe that to be true
which they wish to have so in other matters besides that of
274 PREFACE.
religion. Besides, tell me, whence was it, tliat, in the apostolic
age, whence was it, that, in the very days of miracles and
inspiration, professed Christians began to differ? Was it be-
cause the sacred writings were obscure ? Why, then, did they
not inquire at the mouths of the apostles, who were yet alive,
and who all agreed among themselves ? Nay, inquire at the
apostles' mouths. Indeed, no ; they would rather call their
inspiration into question, than submit to their decision. St.
Paul found himself so vigorously opposed by false teachers
among the Galatians, that, with all his miracles, inspirations,
and elaborate reasonings, he could not keep up the credit of his
scheme, no, not even among his own converts, who once were
ready to pluck out their eyes for him ; rather, in endeavoring
to keep the truth up, his own credit sunk by the means, (Gal.
iv. 16 ;) and, a little before his death, after full experience of
the nature of error and delusion, he plainly tells his son Tim-
othy that the case with some was really hopeless ; saying,
" Evil men and seducers shall wax worse and worse, deceiving
and being deceived." And, while the apostles were some of
them yet living, numbers of their converts actually separated
from their churches ; numbers of their graceless converts, I
mean. " They went out from us, but they were not of us ;
for, if they had been of us, they would no doubt have continued
with us."
Now, it cannot be pretended there was any want of external
light and evidence, needful to discern and ascertain the truth,
in that age ; and, nevertheless, matters began to work then very
much as they have all along since. It is not, therefore, through
want of light and evidence externally held forth, that men
have gone into error, in one age and another, who have had
the Bible in their hands ; but it has been entirely owing to
the vicious state of their minds. And therefore St. Paul
reckons heresies among the works of the flesh, and gives them
a place along with adultery, fornication, witchcraft, murder,
drunkenness, etc., as being criminal in the same sense with them.
(Gal. V. 19—21.)
And iiidcod the sum and substance of the gospel may be
PREFACE. 275
reduced to two or three points, which must be in a manner
self-evident to a mind rightly disposed ; or, to use our Savior's
words, to those who have " a good and honest heart;" for, as
all Christians were baptized in the name of the Father, and of
the Son, and of the Holy Ghost, so right apprehensions of the
character and offices of these three is the sum of all Christian
knowledge. For he who believes God the Father, the Supreme
Governor of the world, to be by nature God, an absolutely
perfect, an infinitely glorious and amiable Being, infinitely
worthy of that supreme love and honor, and universal obedi-
ence, which the divine law requires at our hands, and that,
consequently, his law is holy, just, and good ; and he who
believes that God the Son, the express image of the Father,
became incarnate, and died to do honor to the divine law, was
set forth to be a propitiation to declare his Father's righteous-
ness, that he might be just, and yet the justifier of the believer ;
and he who believes that God the Holy Ghost is appointed to
be an enlightener and sanctifier, to bring sinners to understand
the truth, see it in its glory, believe, love, and obey it : he who
understands and believes these points cannot fail to understand
and believe all the rest ; for all doctrinal, experimental, and
practical religion natively results from these fundamental truths.
Besides, these fundamental truths give light to each other ; so
that, if once the glory of God, the Supreme Governor of the
world, is seen, the reason and nature of his law will be plain ;
and, if that is plain, the design of the incarnation and death
of the Son of God will be evident. And then the whole gospel
plan will naturally open to view, and appear to contain a com-
plete system of religious sentiments, harmonious and consistent
throughout, perfect in glory and beauty. And, while we dis-
cern the opposition of this system of truths to every vicious
bias in the human mind, the nature and necessity of the regen-
erating and sanctifying influences of the Holy Spirit to bring us
rightly to understand the gospel, see it in its glory, and love
and practise it, will be easily discerned ; and, at the same time,
every one, well acquainted with his own heart, may discern
the true source of all the various errors which have been
276 PREFACE.
broaclicd in the Christian world : fov (lie root of tliciii all is in
the heart of every child of Adam.
To assist the candid, inqnisitive reader to look down into the
bottom of truth and error, and sec things in their original
sources and in tlinir mutual connections, that the true Scripture
scheme may rise into clear view, and the first spring of all the
chief errors now in vogue may be clearly discerned, is the design
of the following sheets.
The reasonings are not built upon here and there a Scripture
text, detached from its connection with its context, to carry
away the reader's mind with the mere sound of words ; rather
all the reasonings are at bottom founded on Scripture facts,
viewed in a Scripture light ; facts which cannot be denied
without giving up our baptism, and overthrowing Christianity
by wholesale. And a chief design is, to lead all parties, if they
will but attend to the subject, to see that the great doctrines
of the gospel are not disputable points ; yea, so far from it, that
there is no consistent medium between the ancient apostolic
Christianity and infidelity.
The subject is noble ; the design is good ; the execution, far
as it is from being equal to so noble a subject, is presented to
the candid reader's critical perusal and mature judgment.
With a becoming generosity, overlook the blemishes of the
manner ; with the greatest eagerness, attend to the matter ;
seek the truth, search for it as for silver, dig for it as for hid
treasure ; neither believe nor disbelieve, but in exact proportion
to evidence : to the law and to the testimony, like the noble
Bereans.
N. B. The reader may be advertised, that, some time after
this Essay was begun, Mr. Cudworth's further defence of Theron
and Aspasio came to hand ; some remarks upon which arc, there-
fore, inserted here and there in the margin, so far as appears
needful to clear and establish the truth.
March 11, 1762.
INTRODUCTION,
CONTAINING
AN mVITATION TO STUDY THE GOSPEL OF CHRIST; AS IT
GIVES THE MOST GLORIOUS DISPLAY OF ALL THE DIVINE
PERFECTIONS THAT EVER WAS MADE.
The first and fundamental principle of all religion, natural
and revealed, is this, namely : That there is a God, an abso-
lutely perfect and infinitely glorious and amiable Being. And
it is universally agreed to, by all who believe the inspiration
of the Holy Scriptures, that this God is the Creator of all
things ; that in the beginning he created the heavens and the
earth ; and that by him were created all things that are in
heaven, and that are in earth, visible and invisible, whether
they be thrones, or dominions, or principalities, or powers ; all
things were created by him. And if there is a God, an abso-
lutely perfect Being, and if he created all things, then all
things are his, by an original, entire, underived, independent
right ; and if so, it must of course naturally belong to him to
take care of his own world, to order and dispose all events
according to his pleasure ; and the whole of his conduct in the
government of the universe must be, of necessity, like himself,
perfect in wisdom, glory, and beauty ; worthy to be admired
and rejoiced in by all created intelligences. And if all God's
works are glorious, much more must the work of redemption
by Jesus Christ, the chief, by far the chief of all his works,
exceed in glory.
It is evident from the whole tenor of Scripture, that, as God
is by nature invisible, one whom no eye hath seen or can see,
and into whose essence no created intelligence can look ; so
VOL. II. 24
278 INTHODfCTIO.V.
one chief design of all his work's is to manifest himself; to
exhibit the clearest and com})letest representation of all his
pertections ; and particularly to hold forth to the view of the
intellectual system, the most lively image of his heart, of his
moral perfections; that, as it is above the capacity of finite
intelligences to look immediately into his heart, and discern
how he views things, and is affected towards them, they might
hereby be enabled to form right conceptions of his nature, and
so under advantages to behold his infinite, incomprehensible
glory, so far as their finite capacities will admit.
The visible creation, the heavens and the earth, the sun,
moon, and stars, with all the laws, order, and harmony, in the
natural system, as they are specimens of the almighty power,
infinite wisdom and goodness ; so they may be considered as a
designed manifestation of these perfections, as inanimate pic-
tures of the invisible glories of the invisible God. But if we
turn our eyes off from the material world, the meanest part of
God's creation, to the vie\v of holy intelligences, who were, in
a peculiar sense, made after the image of God, here we shall
behold living images of the living God. But still all this is
finite; the inanimate pictures and the living images are finite;
but God himself is absolutely infinite. These representations,
therefore, are very scanty, very deficient ; and but a small
portion of God can be known by them. Wherefore infinite
wisdom hath laid a plan, in which he himself, as it were, may
cease to be invisible, may come out to the view of the intel-
lectual system in all his glory, in the person of Jesus Christ his
Son, who is the image of the invisible God, even the brightness
of his glory, and the express image of his person. The vail is
rent ; the holy of holies is exposed to public view, and the
glory of the Lord is to be seen by saints on earth, and princi-
palities and powers in heaven, in the face of Jesus Christ.
This manifestation, therefore, of God in and by Jesus Christ,
which is called the Gospel, is the completest and brightest
exhibition of all the divine perfections that ever was, or that,
perhaps, ever will be made. The inspired apostle might well
then call the gospel " the glorious gospel of Jesus Christ ; " as,
beyond all doubt, the glory of the work of our redemption by
Christ, exceeds, far exceeds in glory, not only the glorious works
INTRODUCTION. 279
of men, or more glorious works of angels, but even exceeds in
glory all the other glorious works of God himself.
While, therefore, men of the greatest genius think themselves
well employed in contemplating the laws, order, and harmony
of the natural world, let us now, with the greatest attention
and ardor, join with principalities and powers in heaven, in
prying into the glorious mysteries of God's moral system, all
presupposed or implied in the glorious gospel of Jesus Christ.
And the rather, because it is possible that, while we live
under the clear light of the gospel, we may be blind to all its
peculiar glories ; and so never believe it to be true, nor reap any
saving benefit from it ; but be finally lost — eternally lost. For,
as St. Paul observes, ''If our gospel be hid, it is hid to them
that are lost ; in whom the God of this world hath blinded the
minds of them that believe not, lest the light of the glorious
gospel of Christ, who is the image of God, should shine unto
them." Wherefore, while we search into the nature and glory
of the gospel of Jesus Christ, let us pray that " he who com-
manded the light to shine out of darkness, would shine in our
hearts, to give us the light of the knowledge of the glory
of God in the face of Jesus Christ ; that we all with open
face, beholding, as in a glass, the glory of the Lord, may be
changed into the same image, from glory to glory, as by the
spirit of the Lord."
In these words of the apostle just cited, to which a special
reference will be had in the following Essay, these things may
be observed : that the gospel of Christ is a glorious gospel —
that the glory of the gospel is seen by all who sit under it, that
are not blind ; and all who see its glory do believe, savingly
believe — that those who are blind to the glory of the gospel,
do not believe it : the gospel is hid from them, and they are
lost — that the devil's grand scheme is to keep men blind to
the glory of the gospel ; as knowing, that this is the direct
method to prevent their ever believing it, to the saving of their
souls — that spiritual illumination, whereby men are brought
to see the glory of the gospel, to see the glory of God in the
face of Jesus Christ, is as immediately from God, as was natural
light, when God commanded the light to shine out of darkness;
saying, "Let there be light, and there was light" — that all
280 INTRODUCTION.
Avho behold this glory of the Lord, are changed into the same
image.
These propositions are expressly declared, or plainly implied,
in the words of the apostle. Wherefore let us inquire into the
nature and glory of the gospel of Christ ; into the nature and
consequences of spiritual blindness ; and into the nature and
effects of divine illumination.
ESSAY.
SECTION I.
A GENERAL VIEW OF THE NATURE OF THE GOSPEL.
The word gospel signifies good news. The good news
comes from heaven ; from God, the great King of the universe.
It was first more darkly hinted to Adam, immediately after the
fall ; and afterwards to Abraham, Isaac, and Jacob, by God
himself; and by Moses and all the prophets, in God's name, to
Israel of old. But last of all, the whole glorious plan was fully
brought to light, and published to the world, by Jesus Christ
and his apostles.
And he who will be at the pains carefully and critically to
read the Bible through, and take a full view of the whole
account as it there stands, will find the following particulars,
among many others, implied in the glorious gospel of Jesus
Christ : —
1. That God is considered as the moral Governor of the
world ; that man is considered as a proper subject of moral-
government ; that God's law is considered as holy, just, and
good ; that man has broken it, is without excuse, stands guilty
before God, already condemned ; and is so far from penitence,
that he is dead in sin, an enemy to God, and at enmity against
his law and government.
2. That God did not judge it suitable to the honor of his
majesty, or agreeable to the honor of his law and government,
in a sovereign way, by the influences of his Holy Spirit, to
bring man to repentance, and then by a sovereign act of grace
to pardon him, and receive him to favor, and entitle him to
eternal life, without a Mediator and an atonement.
3. That God has appointed his own Son to be a Mediator,
and made him a curse, to redeem us from the curse, that
through him he might communicate the Holy Spirit ; and set
him forth to be a propitiation, that through faith in his blood,
24*
282 A GENEUAL VIEW OK THE
we might receive forgiveness of sins ; and yet God be just, and
the honor of liis law be secured in the sight of all worlds.
So that the doctrine of Christ's atonement, considered in its
antecedents, eilects, and consciiucnces, is the sum and substance
of the gospel. This is tlie good news, that ''God so loved the
world, as to give his only-begotten Son, that whosoever believ-
eth in him should not perish, but have everlasting life;" and
therefore St. Paul sums up all in these words: '• Christ cruci-
fied," " Jesus Christ, and him crucified ; " and sometimes merely
in " the cross of Christ ; " yea, in that one word " the cross."
When the gospel was first published to fallen man, it was in
words to this effect : " The seed of the woman shall bruise the
serpent's head." But how bruise the serpent's head ? It was
not then a proper time to declare in express language, but sac-
rifices were instituted to show how, by way of emblematical
representation, as they were types and shadows of the great
atonement. Abel sacrificed, Noah sacrificed, and Abraham,
Isaac, and Jacob offered sacrifice ; and almost the whole exter-
nal worship of God, under the Mosaic dispensation, which was
designed as an introduction to Christianity, consisted in offering
sacrifice ; and without shedding of blood there was no remis-
sion. And the meaning of all this was made plain, when the
Son of God became incarnate, that " through death he might
destroy him that had the power of death, that is, the devil ;
and deliver them who through fear of death were all their
lifetime subject to bondage."
How had the devil the power of death ? It was the devil's
original design to be the death and destruction of all the human
race, perhaps that, in the ruin of God's new-made world, he
might be revenged for his expulsion out of heaven. He
thought that if they sinned, they must inevitably die, according
to the express declaration of God's law. He had lately felt the
force of the divine law he was under. He sinned, and he was
banished from the celestial regions, down to eternal woe and
endless despair. He tempted man to sin, that he might be
joined in the same state. For if God will be so severe as to
kill and damn for the first offence, Satan's practice seemed to
declare, that he could wish God might have nothing else to do
among all his subjects. So that when a fallen world was
doomed to death, it was the very thing Satan would have.
And so death became, as it were, his servant. It served his
will, it accomplished his scheme, and answered his ends, as
though it had been in his power. God seemed obliged in
honor to put his law in execution ; but in doing it, he would
gr9,tify the devil, the greatest enemy to God, to law, and to the
GLORY OF THE GOSPEL. 283
whole system. This was Satan's malicious, crafty scheme, and
thus perhaps was he ready to say, "If law is put in execution,
man must die ; and God will be disappointed of the glory of
his new creation, and I shall triumph. If law is vacated and
set aside in favor of rebel man, no more let the Almighty Mon-
arch pretend to impartial justice. As well might law have been
set aside in my case : my exclusion from heaven was an arbi-
trary act ; if arbitrary, then tyrannical. And what care I for
the wrath of an angry tyrant ? Hell will be no longer hell to
me." Wherefore there was a peculiar propriety in the first
promise being delivered to man in the form of a threatening to
Satan. " The seed of the woman shall bruise the serpent's
head." For it was a chief design of infinite wisdom to dis-
concert the devil's scheme, break up his plan, and so kill the
old serpent in a way suited to his own nature. And what can
excruciate him more, and put him to greater torment, than to
sec law honored, and man saved, both at once ; and an eternal
end put to his influence, in a way most honorable to God, and
advantageous to the system ; whilst himself and all his obsti-
nate adherents are doomed to everlasting fire ?
But how can law be honored, and man saved, both at once ?
For this end Christ became incarnate, and placed himself in our
room and stead, that through death he might destroy the devil,
break up his scheme, set at liberty his guilty, trembling captives,
who through fear of death are all their lifetime subject to
bondage. For he was made a* curse to redeem us ■ from the
curse of the law ; set forth to be a propitiation, to declare God's
righteousness, that God might be, and appear to be, just, while
he justifies the sinner ; and so the law be magnified and made
honorable, while the sinner is saved; death turned into a
blessing, and be succeeded by a glorious resurrection and a
blessed immortality.
And thus the design of Christ's death was to secure the
honor of the divine government, and open a way for the hon-
orable exercise of his grace in the salvation of sinners ; and
this is so plainly held forth in the whole of divine revelation,
that it is, at least in words, generally agreed to by almost all
parties, however differently they profess to think in many other
points. In words, I say; for if in reality it was agreed to, all
parties would soon agree in every other important article of the
Christian faith.
It is true, there are some divines who seem to think that
God might arbitrarily have set aside his law in favor of fallen
man ; and that even his own perfections obliged him to it ;
and to pardon and receive to favor his sinful creatures upon
284 A GENERAL VIEW OF THE
their repentance, had there never been a Mediator or an atone-
ment. Repentance and reformation was nil the atoii(;ment they
conld make, and all that Ciod conld demand. "lallirm," says
one, "it is an article of natural religion, that forgiveness does
certainly follow repentance. If God be a merciful and benign
being, he will accept the payment we are able to make ; and
not insist on impossible demands with his frail, bankrujtt
creatures." *
Bat little do such divines think how their confident affirma-
tions are really subversive of the whole of Christianity ; for, " if
there had been a law which could have given life, verily right-
eousness had been by the law." If it had been " an article of
natural religion " that any doings of ours could have in reason
entitled us to the divine favor, verily God would have pro-
ceeded with mankind upon the principles of natural religion,
and not needlessly have been at such infinite expense as the
sacrifice of his Son ; for if, upon the principles of natural reli-
gion, sinful man could obtain the favor of God, the death of
Christ was unnecessary. " If righteousness come by the law,
then Christ is dead in vain."
As this is St. Paul's reasoning, who certainly had a right
understanding of Christianity, so it not only confutes such
aifirmations as that just mentioned, which are cited and im-
proved by deistical writers f in the cause of infidelity ; but also,
at the same time, these words of the apostle precisely determine
what it was that rendered the death of Christ necessary, in
order to the justification and salvation of sinners. " The law
was weak through the flesh," that is, through our depravity ;
and although originally ordained to give life, (Rom. vii. 10,)
was now unable to do it. For the law required perfect obedi-
ence on pain of eternal damnation; as it is written, "Cursed is
every one that continueth not in all things written in the book
of the law, to do them." But all have sinned, and so the whole
world stand guilty before God, according to the law, which all
the world are under. (Rom. iii. 9, 19.) This law, therefore,
which was ordained to life, can now be only unto death.
(Rom. vii. 10.) And there is no other law ; so there is no law
which can give life. This rendered the obedience and atone-
ment of Christ absolutely necessary in order to prevent the
universal ruin of the human race ; for the law, being holy, just,
and good, must not be set aside. Heaven and earth shall pass
away, but not one jot or tittle of the law must fail ; it must be
* Mr. Nye, Natural and Revealed Religion, p. 85, 86.
t Tindal, p. 354.
GLORY OF THE GOSPEL. 285
all fulfilled, (Matt. v. 17, 18.) Could men have answered the
demands of the law, Christ's obedience and death had been
needless ; for if righteousness come by the law, Christ is dead
in vain. So that this was the end of Christ's death, and
that, but for which he never would have died, his death
being needless and in vain on any other account, according to
St. Paul.
It is true, the divine and holy manner in which he went
through his sufferings, exhibits a glorious example for all his
disciples to follow, when they are called to go through suffer-
ings in his cause. But as there would be no virtue in exposing
ourselves to death when not called to it, so there could be no
virtue in going through death in ever so heroic a manner, in
such a case. Rather it might be judged, that we fling away
our lives, not only imprudently, but very sinfully. And our
example would be so far from deserving to be admired and
imitated, that it ought to be publicly condemned ; to the end
that others might hear and fear, and do no more so wickedly.
If, therefore, our Savior laid down his life, when there was no
need of it, there was no virtue in his conduct, nothing com-
mendable in his example, nor worthy of imitation ; but the
whole was a scene of deliberate wickedness. But thus it is
written, and thus the all-wise God, whose judgment is always
according to truth, viewed the affair, namely, " If righteousness
come by the law, then Christ is dead in vain."
To say, " that although righteousness does come by the law,
yet Christ did not die in vain, as his death was needful to seal
his testimony to the truth, as other martyrs have done," is not
only expressly to contradict the Holy Ghost, (Gal. xi. 21,) but
is even an afli-ont to common sense. Other martyrs were sin-
ners, and deserved to die ; for death is the wages of sin : but
he was innocent and holy to perfection. And had he called
for twelve legions of angels, and out of his enemies' hands
ascended to heaven in visible glory, it had been a sufficient
attestation to the truths he taught, had he only been a prophet
sent from God to republish the law of nature. But how then
should the Scriptures have been fulfilled, which had marked
him out for a sacrifice of atonement, " to make an end of sin,
and bring in everlasting righteousness? " For he was, according
to the plan laid in heaven, intimated in the sacred writings, to
be wounded for our transgressions and bruised for our iniquities ;
the chastisement of our peace was to be upon him, that by
his stripes we might be healed. For we all like sheep had
gone astray, and the Lord had laid on him the iniquities of
us all. (Isa. liii.) On this design, the Son of God became
286 A GENEllAL VIKW OF THE
incarnate, and lor this purpose he died ; and had it not been for
this, the deatli of an incarnate God liad l)een entirely needless;
for thus Heaven has declared, "if righteousness conic^ by the
law, then Christ is dead in vain."
Well, therefore, miglit the holy apostle sum up the whole of
the glorious gospel in one word — " We preach Christ crucified."
For indeed this was in elfect the whole of the good and glori-
ous news they had to proclaim to a guilty world. It was long
before decreed in heaven that he sliould die ; it was the deter-
minate counsel of God, from the beginning, that through death
he should destroy the devil, break up his scheme, and thoroughly
bruise his head. And for this, in the fulness of time, he left
his Father's bosom ; for this he became flesh ; and for this he
entered upon his public ministry, characterized by John the
Baptist, at that juncture, " the Lamb of God, which taketh
away the sin of the world; " the true antitype of all the Jewish
sacrifices. For this he called the twelve from their nets, that
they might be his witnesses to all nations. For this he went
up to Jerusalem, knowing what should befall him. " And how
am I straitened," said he, "till it be accomplished!" For this
he went into the garden, knowing that his enemies would find
him there ; and in a view of the absolute necessity of his
deatli for the salvation of sinners, he said to his Father, " Thy
will be done;" and then voluntarily resigned himself up into
his enemies' hand, when he could have struck them dead, or
had twelve legions of angels to have guai-ded him from their
malice. " I lay down my life for the sheep. This command-
ment have I received from my Father." For him did God the
Father set forth to be a propitiation, to declare his righteousness,
that he might be just. And for this the Father loved him, because
he laid down his life for the sheep. And to testify his love and
well-pleasedness in the sight of the whole intellectual system,
he raised him from the dead, set him at his own right hand in
heaven, declared himself ready to be reconciled, and ordered
repentance and remission of sins to be preached to all nations
in his name.' Nay, all power in heaven and earth is committed
into his hands, that he might reign till all his enemies are put
under his feet, and Satan's whole scheme completely disap-
pointed. For as he loved righteousness and hated iniquity with
such fervor, as moved him to interpose and die in this cause, to
discountenance sin, and magnify the divine law, bring glory to
God, salvation to men, and so destroy the devil ; wherefore God
hath "anointed him with the oil of gladness above his fellows;"
" given him a name above every name ; " and decreed, that " he
should see of the travail of his soul, and be satisfied; " that is,
GLORY OF THE GOSPEL. 287
see as much glory to God, and benefit to the creature, result
from his death on the cross, as his soul desires.
Was his love to God, zeal for his glory, and for the honor of
his government, and compassion to lost sinners, so great, as to
bring him from his Father's bosom, worshipped by all the
heavenly host, to hang naked, tortured, insulted on the cross,
and there expire in the utmost agonies ? As great glory to
God, as great honor to his law, as great salvation to lost sinners
shall result herefrom, as to be equal to his love, and zeal, and
pity, infinite as they were. For he shall see the travail of his
soul, and be satisfied. He shall see the fruit of his labors till he
says, •' It is enough." But what can be enough in the eyes of
such a one ? What can satisfy a heart like his, whose regard to
the honor of God and of his law, and to the welfare of lost sinners,^
was so infinitely great ? " Eye hath not seen, ear hath not
heard, neither hath it entered into the heart of man to conceive ! "
But in the midst of all this, we have the highest possible
assurance of his sincerity in saying, "Him that cometh unto
me I will in no wise cast out ; " for these the Father gave him :
they were the sheep he loved, and laid down his life for ; the
joy set before him, for whose salvation he endured the cross
and despised the shame ; these are his seed, the travail of his
soul, for v/hom he was smitten of God, and in whose stead he
became a curse, to redeem them from the curse, and that the
blessing of Abraham might come upon them.
Thus this is the sum and substance of the glorious gospel
of Jesus Christ. We preach Christ crucified : this was the
glorious and joyful news the apostles proclaimed to a revolted,
guilty world. And if to the Jews Christ crucified was a
stumbling-block, and to the Greeks foolishness, yet to them
who were called. Christ crucified was " the power of God and
the wisdom of God." But this leads us to take a view of the
glory of the gospel of Jesus Christ.
SECTION II.
A GENERAL VIEW OF THE GLORY OF THE GOSPEL.
The gospel is denominated " the glorious gospel of Jesus
Christ;" and its glory is represented to be divine glory; for
it is called '• the glory of God," and " the glory of the Lord."
(2 Cor. iii. 18: iv. 6.) The law, as a ministration of death and
2S8 A GENERAL VIKW Ol' THE
coiulcmnation, is said to be glorious ; but the gospel exceeds in
glory, because we have in the gospel a more lull and bright
manifestation of the glory of tiie divine natnre. The glory of
both is of the same nature, divine glory ; but in the gospel it
shines with greater brightness. Now, the glory of the divine
nature consists in infinite Avisdom, holiness, justice, goodness,
and truth. These perfections are the beauty of the Divinity.
But how are they manifested in the gospel ? It is true, the ends
proposed in the gospel are very glorious, to bring glory to God,
salvation to men, and destruction to Satan's cause ; but how
are the means glorious ? Christ crucified. How arc tlie divine
perfections manifested in bringing about these ends by the
incarnation and death of the Son of God ? This has been a
stumbling-block to the Jew, and foolishness to the Greek ; and
yet is allirmed to be in an eminent and peculiar manner the
wisdom of God. But how and wherein does the wisdom of
God appear in the death of his Son ? This is the point to
which we are now carefully to attend.
It has been observed that the death of Christ was designed
to answer the demands of the law in our stead. The law had
said, " Cursed is every one that continueth not in all things
Avritten in the book of the law to do them." But, by the deeds
of this law, no flesh can be justified in the sight of God ; for
by it all stand condemned as sinners. Therefore Christ was
made a curse to redeem us from its curse ; not because it was a
bad law, and so the fault in the lawgiver ; but because the
law was holy, just, and good, and mankind, without excuse,
guilty before God, as much to blame as the curse of the law
imported. He was set forth to be a propitiation to declare
God's righteousness ; and so, in his death, he " magnified the
law and made it honorable."
But there is no wisdom in doing honor to that which is not
worthy of honor. And, therefore, if the divine law was not
holy, just, and good, and did not in its own nature deserve to
be magnified and made honorable at such an infinite expense
as the blood of the Son of God, how was it wise in God to
give his Son to die for this purpose ? And if it was not wise,
how was the divine conduct in this affair in any respect God-
like and glorious ? If it was not wise, it was unwise. It must
be un\vise to be at such infinite expense, if the nature of the
case did not call for it, if the law did not deserve such honor.
And if there was no need of such an atonement in order to our
pardon and salvation, it was no act of kindness to us. We
might have been saved as well without. And if the law was
in its own nature too severe, it could not be a holy or a just act
GLORY OF THE GOSPEL. 289
in God to require such an atonement in order to our pardon and
salvation ; but the contrary.
It must, therefore, be laid down as a fundamental maxim,
that the divine law, in its full extent, and with all its curses,
and that with respect not only to Adam in innocency, but also
to all his sinful race, in whose stead Christ has borne its curse,
is really, in itself, and in the eyes of God, holy, just, and good,
glorious and amiable, worthy of having its honor secured by
the blood of the Son of God. For there can be no glory in
the death of Christ, if the law be not glorious : rather it must
have been contrary to all the divine perfections for God to have
given his Son to die, to do honor to that which deserved no
honor. And the gospel which brings us the news, instead of
revealing the glory of God, would bring to light an affair
infinitely and everlastingly to his dishonor. For how must it
appear in the eyes of all holy beings, if the law was good only
with respect to Adam before the fall, but not with respect to
him or his posterity since, that Christ should be made a curse,
to redeem not only Adam, but to redeem us from the curse ;
that Christ should die to make atonement not only for the
one offence of Adam, — his first sin, — but the many offences
of Adam and of his sinful race ; even for every breach of that
law, which curseth every one that continueth not in all things
written in the book of the law to do them ! If the law had not
been, in its full extent, holy, just, and good, with respect to a
fallen world, surely a being of perfect rectitude and infinite
goodness must have disannulled it, and not subjected his own
Son, in our stead, to bear the curse.
If, indeed, we are a fallen, sinful, guilty world, — and if we
are not, we did not need the Son of God to die in our behalf,
— it is not at all strange if there should be many and great
prejudices in our hearts against the divine law, which we have
broke, and by which we stand condemned, blinding our minds
to its reasonableness and excellency, and tempting us to think
it far from being holy, just, and good. Nor is it at all strange
if Satan, who was banished from heaven by a like law, and is
an avowed enemy to God and to his government, should desire
to .strengthen our prejudices against the divine law, and do all
in his power to blind our minds, lest the light of the glorious
gospel of Christ should shine in our hearts. But only let our
hearts be divested of prejudices, and in a disposition to approve
that which is really excellent, and we cannot fail to discern
the reasonableness and beauty of the divine law. For, if God
is an absolutely perfect being, — and to deny that he is, is
downright atheism — he must be infinitely glorious and
VOL. 11. 25
290 A GENEUAL VIEAV OF THE
amiable in liimsclf: and, theroforc, ho must be infinitely
Avortliy of that suj)ieine love and honor, from all the children
of men, which the law requires. And infinite worthiness lays
a foundation for infinite obligation ; and infinite obligation to
love and honor God supremely will render us infinitely to
blame if we do not ; and infinite blame deserves infinite
punishment : exactly as the divine law, that ])erfect rule of
right, has stated the case. And the more disinclined we be to
love God, the more aggravated is our guilt ; and if our
inclination to love God with all our hearts is Avhat it ought to
be, there can be no difficulty in the way. So that there is no
consistent medium between atheism and an acknowledgment
that the divine law is holy, just, and good.*
And further, if this absolutely perfect, infinitely glorious
being, who is by nature God, is the Creator and Preserver of all
things ; if he brought all things out of nothing into being, and
holds up all things in being every moment ; then all things are
* If God is not an absolutely perfect being, in himself infinitely glorious and
amiable, the divine law, which rccjuircs us to love him with all our hearts on
pain of eternal death, can never be made out to be holy, just, and good. And
if the laAv is not holy, just, and good, the wL'^dom of God in the death of his Son
can never be Adndicated. The gospel must be given up. lie, then, who denies
the infinite amiableness of the Deity, as he is in himself, saps the whole Scripture
scheme at the foundation. lie must be an infidel ; or, if he pretends to believe
Christianity, he must hold to a scheme full of inconsistency. We have an
instance of this in Mr. Cudworth. He denies the infinite amiableness of th.c
Deity, as he is in himself; and maintains that there is " no loveliness conceiv-
able " in him, but what results from his being our friend, " disjjosed to make us
happy." When, therefore, we had made him our enemy by sin, he maintains
that there was no loveliness to be seen in him ; yea, that, let our hearts be ever
so right, it was "utterly impossible" to love him; even inconsistent with our
original constitution as reasonable creatures. The divine law, surely, then,
could not in reason be obligatory on a faUon world : it became a bad law, not fit
for us to be under, as soon as ever we broke it ; which to say, he owns, is sub-
versive of Christianity. What, then, shall we say r To say that the law is
♦'holy, just, and good," when it requires of us what is " inconsistent with the
original constitxition of reasonable creatures," is the most glaring, shocking self-
contradiction. But into this Mr. Cudworth is necessarily tb-iven, by his denying
God to be, in himself, an infinitely amiable Being. For if God is not a lovely
Being, when we have made him our enemy by sin ; yea, if his very displeasure
against us as sinners, Ls not a lovely thing, he never can be loved by us. If to
hate and punish sin, is in God an unamiable thing, there is no beauty at all in
his character, as will be proved in the sequel. If ^h: Cudworth will reconsider
his own scheme, and, -with a sedate, impartial mind, look to the bottom of
things, he will find himself obliged to alter his notion of God, or give up Chris-
tianity. And if he should grant that God is, in himself, infinitely amiable, all
his objections against my Dialogues must drop of course. For, as soon as the
sinner's eyes arc, in regeneration, opened to see things as they be, God will
appear to be infinitely amiable ; and then every consequence will follow, which,
I say, does follow. He was sensible of this ; and so had no way left but to deny
that God is, in himself, infinitely amiable ; in which he has destroyed the only
foundation on which a consistent scheme of religion can be built, and obliged
himself to run into inconsistence and self-contradiction. See Mr. Cudworth's
Further Defence, p. 221, 226.
GLORY OF THE GOSPEL. 291
absolutely and entirely his, by an original, independent right.
And, if all things are his, he has a natural right of government
over all ; and it becomes him to take the throne, and be king
in his own world. Supreme authority naturally belongs to him,
exactly as the divine law supposes.
When, therefore, he takes the throne, assumes the character
of moral Governor, requires all the human race to love the
Lord their God with all their heart, and with all their soul,
and with all their strength, and with all their mind, on
pain of his displeasure, to be testified in their being eternally
forsaken of God and given up to ruin, he does what per-
fectly becomes him. His conduct is founded in the highest
reason ; for he is by nature God and the original Lord of all
things.
And had all the human kind, in mutual love and perfect
harmony among themselves, (as also the divine law requires,)
joined, with one heart and with one soul, in a supreme love to
the supreme beauty, and in an entire, cordial, joyful subjection
to their Creator and supreme Lord, and absolutely perfect Sov-
ereign ; and continued universally obedient to all the dictates
of his will, which must forever have been infinitely wise ; they
might, as one united, harmonious, happy family, have always
dwelt under the shadow of his wings, enjoyed his favor, his
smiles, his blessing, and made eternal progress in all divine
improvements, rejoicing ever before him, to his honor, and
infinitely to their own advantage. And all this was but the
very thing the divine law was in its own nature calculated to
bring them to ; for the law was ordained to life. Wherefore
the law was holy, just, and good ; and a glorious expression of
the holiness, justice, and goodness of the divine nature, the very
image of the Deity. And therefore it was worthy to be kept in
honor by God's own Son.
Besides, when in the beginning God created the heavens
and the earth ift six days, and all things that are in heaven and
in the earth, visible and invisible, whether they be thrones, or
dominions, or principalities, or powers, he then created all
things for himself, with a view to begin a moral kingdom,
comprehending all holy intelligences, and to set up a moral
government to last forever and ever ; the welfare of which
must consist in, and result from, the knowledge and love of
God, and mutual love and harmony under his perfect govern-
ment ; that is, in such tempers, employments, and enjoyments
as the divine law was calculated to train them up unto. And,
as this holy kingdom was so large, comprehending all holy
intelligences ; and of such great duration, to last forever and
202 A GENERAL VIKW OF THE
ever ; its interest and welfare was, strictly speaking, of infinite
valne. It was, therefore, of infinite iMi])ortance, not only as to
the honor of (Jod, bnt also as to the good of his great and
eternal kingdom, that the honor and authority of that law
should be maintained inviolate, which secured the rights and
prerogatives of the Godhead, and the infinitely valuable priv-
ileges of all his subjects.
To break this law, in its native tendency, was to dethrone
God and disband his empire, to introduce universal rebellion,
discord, and ruin, into God's eternal kingdom; and had the first
rebel had sufficient power and influence on his side, he would
actually have dethroned God and disbanded his empire, intro-
duced universal rebellion, discord, and ruin, into God's eternal
kingdom. Yea, this is the native tendency of every sin, and
the heart of every sinner, as I have largely shown in another
place.* Therefore, to crush rebellion ; to brand sin with eter-
nal infamy ; to establish the divine authority ; to maintain the
divine law in all its honors, were things of infinite importance,
not only to the honor of God, but also to the welfare of his
great and eternal kingdom.
Therefore, when Satan and his adherents first began rebellion
in heaven, — although dear to God before their fall, yet love to
being in general, love to God and to the created system, love
to law, to virtue, to order, and harmony, awakened infinite
wrath in the Almighty against the rebels; excommunicated
them from the church of the first-born above ; banished them
from that holy society, and doomed them to eternal darkness
and woe ; that sin might be pictured in all its infinite horrors
in the hearts of all his loyal subjects above, that the infection
might never spread in that world, but the honor of his authority,
law, and government, be more firmly established than ever, to
the glory of his name, and to the everlasting interest of his
great and eternal kingdom. And all heaven had reason to cry,
" Amen, hallelujah ! Just and righteous are thy ways, Lord
God Almighty."
And if, after this, rebellion breaks out in another part of
God's dominions, is there less, hay, is there not rather greater
reason that sin should be equally discountenanced ? or, rather,
that some more effectual method than ever should be entered
upon to establish the divine authority, and secure the honor of
the divine government? Or must the divine law now be given
up in favor of rebel man, even as the devil made our first
parents believe it would, when he tempted them to revolt,
* Sermon on the {nreat Evil of Sin.
GLORY OF THE GOSPEL. 293
saying, " Ye shall not surely die." Let us stop and think a
moment what would be the import of giving up the law in
this case.
The law supposed that God was really by nature God, an
absolutely perfect, an infinitely glorious Being, as it required
us to consider and treat him as such. Our revolt was a prac-
tical declaration, that he was not by nature God, nor worthy
to be glorified as God. To give up the law in favor of his
rebellious creature, must therefore be the same, in effect, as for
God to give up his own divinity, and ungod himself in the
sight of all his dominions, to gratify a rebel.
Again, the law also supposed, that as God was the Creator,
Lord, and owner of the universe, and by nature God ; so he was
possessed of supreme authority, an authority infinitely binding,
and infinitely worthy to be revered. To give up the law,
therefore, was in effect the same as to resign his authority in
favor of those who had despised it, give a quitclaim of the
universe, and tolerate a general revolt. As if God should say,
" The universe is not mine, nor have I any authority over it ;
angels, men, and devils, are all at liberty ; there is no king, and
so every one may do what is right in his own eyes." For to
hold his authority merely on the footing of the voluntary loyalty
of his subjects, so that whenever any revolt, they are at liberty ;
no longer obliged to obey ; to do this only in one instance, is in
effect to relinquish all claim to authority over any, as founded
in his Godhead and Lordship ; which is, in effect, the same as
quit his claim to his own divinity and to his own world, to
gratify those who would gladly ungod him and dethrone him.
In a word, for God to give up the law, which requires us to
love and obey him with all our hearts, is practically to declare
to his rebellious creatures, " Your disaffection to my character,
and rebellion against my authority, is no crime ; for I am not
worthy to be loved and obeyed with all your hearts ; for I am
not by nature God, an absolutely perfect, an infinitely glorious
and amiable being, your Creator, sovereign Lord and King, as
in my law I claimed to be."
And to alter and abate the law, and bring it down to the
taste and good liking of an apostate world, who were enemies
to God and his government, enemies to the order and harmony
of the universe, must be much the same as for God to give up
his law and authority entirely. For he must quit his supremacy,
give up the rights and honors of the Godhead, justify their
revolt, turn to be on their side, turn enemy to God, and to his
law, and employ his infinite wisdom and almighty power to
promote the schemes they have laid in consequence of their
25*
201 A CENEUAL VIEW OF THE
revolt; schemes suited to the taste of apostate creatures. And
tlius the>( must heconie as iri»ds, as Satan said, and tlic Almighty
become their true and faithlul servant ; for nothing sliort of this
would suit an apostate world. Hut this is even worse than
merely to quit his claim to the universe, and resign his govern-
ment over it ; as it would be bad for King George to quit his
throne for the Pretender, and fly liis country ; but worse to
become the Pretender's servant, and be obliged to employ all
his power to promote the Pretender's interest.
And if among God's revolted subjects any of the rebels
should imagine that what the devil said was true, " Ye shall
not surely die ; " if any should persuade themselves, that it never
was in God's heart to care at all for his own honor, or for the
honor of his law and government, or to punish any of his
creatures for despising the Lord, and despising the command-
ments of the Lord ; or ever to inflict any pain upon any of his
subjects, unless merely for their benefit ; in a word, if any
should imagine, that it never was in God's heart to regard or
aim at any thing but simply the good of his creatures, be they
virtuous or vicious ; and believing God to be thus altogether
according to their own hearts, they are well pleased with his
character ; and so verily think that they are not enemies to God,
in a state of rebellion, worthy of eternal death ; and conse-
(juently, that they do not need a pardon, much less an atone-
ment of infinite value, to procure a pardon. All this is so far
from arguing an atonement to be needless, that it rather serves
to discover the absolute necessity of one ; that God might give
no occasion for these false and blasphemous notions of him and
his government, universally to prevail, infinitely to the dishonor
of God, and entirely to the subversion of his authority, while
he is on designs of mercy towards a fallen world.
It is manifest from the whole tenor of the divine conduct,
from the foundation of the world, that he looked upon it as
of the highest importance, that the intellectual system should
know that the Deity is infinitely worthy of supreme love and
universal obedience, and that the evil of disaffection and rebel-
lion against the divine majesty, is infinitely great, and worthy
of an infinite punishment ; as he is in fact by nature God, and
Lord supreme. It therefore appeared, in the eyes of God, a
glorious act, and infinitely becoming the wise Father of the
universe, originally to suspend the everlasting welfare of his
new-made, innocent creatures, on condition of their supreme
love to the Deity, to be manifested by a universal obedience to
his will. And he judged it wise and righteous in him, as
moral Governor of the world, to banish the first rebels from his
GLORY OF THE GOSPEL. 295
presence into everlasting destruction. And in his eyes it was a
most glorious display of all his perfections, when man had
fallen, not to pardon one of all the race without a mediator of
infinite dignity, and an atonement of infinite value ; nay, rather
to part with his own Son from his bosom, and deliver him up
to bear the curse in our stead, and set him forth to be a pro-
pitiation to declare his righteousness, and let the whole system
see his full resolution to punish sin, and maintain the honor of
his law and government. And in this view, Christ crucified is
the wisdom of God ; a most glorious means to accomplish the
most glorious ends ; and in this primarily consists the glory of
the glorious gospel of Jesus Christ.
It was a glorious display of the holiness of the great Gov-
ernor of the world, to appoint his own Son to die a sacrifice of
atonement, as hereby his infinite regard to his own honor, and
infinite hatred of sin, was set in the strongest light ; and it was
a glorious display of the divine justice, as hereby it appeared
that he was unchangeably determined to punish sin according to
its desert, and execute the curse of his righteous law, although
his own dear Son, standing in the room of a guilty world, was
the person to be made a curse.
And it was a glorious display of divine goodness ; for, if the
divine law was so holy, just, and good, so exactly in 'the image
of the Deity, as to be worthy of all this honor ; then, to a
demonstration, God was wholly right, and our disaifection and
rebellion entirely groundless ; yea, infinitely criminal ; and
therefore mankind were not pitied as having been too severely
dealt with. And, while the death of Christ declares the justice
of the law and the righteousness of God in our condemnation,
the gift of Christ to die in our stead appears to be an act of
grace infinitely great and absolutely free.
And, while the Son of God stands clothed in human nature,
and voluntarily appears as our representative, to die in our stead,
as our second Adam, God appears to be a God of truth ; for the
criminal dies virtually in his surety. And thus the law is
honored, sin discountenanced, the sinner saved, grace glorified,
and Satan disappointed, all at once. And thus all the divine
perfections are displayed on the cross of Christ : and thus the
gospel is a glorious gospel. But all this only on supposition
the law was a glorious law.
For, let it once be supposed, that the divine law, which
required sinless perfection on pain of eternal damnation of all
mankind, is in its own nature too severe, and it will inevitably
follow, — Heaven forbid the blasphemy ! — that Christ, in
bearing the curse of this law in our stead, died a sacrifice to
296 THE DIVINE LAW HOLY, J 1ST, AND fiOOD.
tyranny ; and so the gospel, instead of being a glorious gospel,
a glorious disjday of the wisdom, holiness, justice, and good-
ness of the divine nature, exhihits to view the most shocking
scene that can jjossibly be conceived of — foolishness in the
abstract.
But if the law was holy, just, and good, glorious and amiable,
and worthy to be so magnified and made honorable, and if the
law be thus viewed and considered, at once the atonement of
Christ becomes " the wisdom of God and the power of God,'- the
wisest and the most effectual method to answer the most glo-
rious ends. And thus the cross of Christ will appear foolishness
or wisdom, according to the light in which we view it ; as it is
written, ( 1 Cor. i. 23, 24.) " 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."
Thus we have taken a general view of the nature and
glory of the gospel of Jesus Christ. And the way being thus
prepared, we proceed to take things into a more pcirticular
consideration in the following sections.
SECTION III.
THE DIVINE LAW HOLY, JUST, AND GOOD, A GLORIOUS LAW,
ANTECEDENT TO A CONSIDERATION OF THE GIFT OF CHRIST,
AND THE WORK OF REDEMPTION BY HIM.
If the moral character of the Deity, which consists in
holiness, justice, and goodness, is glorious and amiable ; and
if the divine law is, after his own image, a transcript of his
nature, holy, just, and good, it must be glorious and amiable
too. And that the divine law is holy, just, and good, the
apostle Paul expressly affirms. (Rom. vii. 12.)
Would we know what law the apostle speaks of in that
verse, let us read through that Epistle, and his Epistle to the
Galatians, in which he is speaking of the same law, and we
shall find these things said of it. It is that law which the
Jews had written in a book, and the Gentiles written in their
consciences. It " revealed the wrath of God, from heaven,
against all ungodliness and rmrightcousness of men." By this
law is the knowledge of sin. It requires us to continue in all
things in it to do them. It promises that the man that doth
THE DIVINE LAW HOLY, JUST, AND GOOD. 297
the things contained in it shall live ; but curses every one that
continueth not in all things. And, according to it, iDoth Jews
and Greeks are under sin ; every mouth is stopped, and the
whole world stand guilty before God, each one without excuse.
(Rom. i. 18, 21 ; ii. 14 ; iii. 9, 20 ; vii. 7, 12 ; x. 5. Gal. iii.
10, 12.) And, from the whole tenor of divine revelation, we
learn that it requires us to love God with all our heart, and
yield a perfect and persevering obedience to his will, on pain
of eternal death.
That this law, with respect to mankind in their present state,
is holy, just, and good, antecedent to a consideration of the
gift of Christ and the work of redemption by him, is certain
from two indisputable facts.
First Fact. — That all mankind, in their natural state, are by
God, the Judge of all the earth, considered as under it, and
held bound by it. That this is the case, is plain ; for we can-
not be guilty before God for the breach of a law, which in his
sight we are not under. But for the breach of this law, the
whole world stand guilty before God ; therefore the whole
world, in the sight of God, are under the law. (Rom. iii. 19.)
No man can be entitled to life by obeying a law which he is
not under. But whosoever obeys this law is expressly entitled
to life ; therefore every man is under it. (Rom. x. 5.) No
man is liable in the sight of God to the curse or penalty of a
law which he is not held bound by. But God declares that
every Christless sinner is actually under the curse of the law j
therefore every Christless sinner is held bound by it. (Gal. iii.
10. John iii. 18, 36.) Thus the fact is plain, that all man-
kind, in their natural state, are, by God, the Judge of all the
earth, considered as under it, and held bound by it. But from
the absolute perfection of the divine nature, we may be certain
that the Judge of all the earth cannot but do right. It is
inconsistent with the holiness, justice, and goodness of his
nature, and therefore morally impossible he should hold his
creatures bound by a law, unless it were holy, just, and good.
This law is, therefore, holy, just, and good.
Second Fact. — That God has given his own Son to be
made a curse, to redeem us from the curse of this law. But it
had been inconsistent with every one of the divine perfections
to have given his Son to be made a curse, to redeem us from
the curse of a law, which in justice we could not have been
held bound by, if Christ had never died.
Whoever will think of this, and thoroughly weigh it in his
mind, will feel himself obliged either to acknowledge the law
to be holy, just, and good, antecedent to a consideration of the
298 THE DIVINK LAW HOLY, JUST, AND GOOD.
gift of Christ, or to give up law and gosj)cl both together ; for
God's giving his Son to die, to redeem us from the curse of the
law, is the greatest proof of its goodness which could possibly
have been given by the Father or Son. The fact must be
denied, therefore, or the conse(iucncc nnist be granted. We
must say that Christ was not made a curse to redeem us from
the curse of the law, or we must grant the law was good ; for,
to say that God the Father gave his Son to be made a curse,
to redeem us from the curse of a bad law, is worse than infidel-
ity ; nay, worse than dowmight atheism. For, to believe that
God is an almighty tyrant, that would put his creatures under
an unrighteous law, and then appoint his Son to bear its curse
in their room, is worse than to believe there is no God at all.
The goodness of the divine law must be granted, therefore, or
we shall find nowhere to stop on this side infidelity. But I
mean, at present, to reason only with those who grant the
Scriptures to be the word of God. And to these, I presume,
the ai'gument must be conclusive.
1. If the divine law is holy, just, and good, antecedent to a
consideration of the gift of Christ, and work of redemption by
him, then the divine law is a glorious and amiable law, ante-
cedent to a consideration of the gift of Christ, and work of
redemption by him. For, if holiness, justice, and goodness
are glorious and amiable attributes, as they are in God, the
original, then they are glorious and amiable attributes, as they
are in the divine law, which is his image, and a transcript of
his nature. If the original is lovely, the image is lovely also ;
to say otherwise, plainly implies a contradiction. Besides, if
holiness, justice, and goodness are not glorious and amiable
properties, then God himself is not a glorious and amiable
being. And if God is not a glorious and amiable being, he
ought not to be viewed and loved as such ; to say which, is to
overthrow natural and revealed religion both at once. There
is no consistent medium, therefore, between renouncing all
religion and granting the divine law to be glorious and amiable,
antecedent to a consideration of the gift of Christ, and work of
redemption by him.
2. But if the divine law is a holy, just, good, and glorious
law, antecedent to a consideration of the gift of Christ, then it
must of necessity appear such, to every one whose eyes are
opened, to see it as it is ; that is, to every one that is not
spiritually blind. For if it is in fact a glorious law in itself, it
must appear so to every one who sees it as it is ; and it must
begin to appear so as soon as it begins to be seen as it is ; and
he that does not so much as begin to see the divine law as it is,
THE DIVINE LAVv- HOLT, JUST, AND GOOD. 299
is evidently altogether spiritually blind. God has not as yet
begun to open his eyes, but the vail is still all over his heart,
and enmity to God and his law has full possession of his
soul.*
To say, that " it is impossible the law should appear glori-
ous to me, before I believe myself delivered from its curse," is
either to say, that the law, antecedent to a consideration of the
gift of Christ, was not a glorious law, or else, that a man whose
eyes are opened cannot possibly see it to be what it is. But
if it was not a glorious law, antecedent to a consideration of the
gift of Christ, it is certain Christ never would have been given
to redeem us from its curse ; and if men do not see it to be
what it is, it is certain they are blind ; for this is the very thing
that is meant by blindness in this case.
The truth is, those who view the law as being glorious, only
under the notion they are, or shall be, delivered from its curse,
are as blind to its real beauty as the most stupid sinner in the
world. It is just as if a man should pretend to love a tyrant,
merely because he is dead. And although they may be ravished
to think Christ died for them, yet the real purport of his death
never once came into their view. And had the law in reality
been no otherwise than it appears to them, Christ never had
died to redeem any man from its curse. For had it not been
good and glorious, antecedent to his interposition, he never
would have interposed. For he did not die, beca.use the law
was bad, to rescue us from its unrighteous curse and pacify our
angry minds ; but he died because it was good ; to do it honor,
and answer its demands in our stead, to the end that God, con-
sistently with his honor, might by his Holy Spirit, take the vail
from our hearts, and bring us to see the glory of his law, and
* These four points must be insisted on : 1st. That the divine law is holy, just,
good, and glorious, antecedent to a consideration of the gift of Christ. 2d. That
it is seen to be such by every enlightened soul. 3d. That in this A-iew Christ
crucified is seen to be the wisdom of God. 4th. That without tliis view, the
•wisdom of God in the death of his Son cannot be seen. But whether the glorj'
of the law is seen, in order of time, before the glory of the atonement, need not
be insisted on. If things are seen in their true nature, and in their true arrange-
ment, it matters not whether they come into view gradually or instantaneously.
They may, in some instances, come into view gradually, and very distinctly ; and
in some, as it were, instantaneously, and less distinctly. Some may have a greater
degree of spiritual light at first, and others a less degree. Some may have a
distinct remembrance of their views and exercises, and others not. It matters
not as to these things ; if men do but know, and love, and obey the truth in sin-
cerity, they are Christians. But if the truth is hated and opposed, and errors
substituted in its room ; if the divine law be denied to be glorious ; if it fills me
with hatred and heart-risings ; if my heart-risings arc allayed mcrelj' in a belief
that I am delivered from the curse ; if this bcUcf is the only ground of my love
and joy, and of all my religion, I am not a Christian ; I am an Antinomian ; an
enemy to the divine law, and to the cross of Christ.
300 TIIF, DIVINF. LAW IIOI,Y, JfST, AND GOOD.
heartily repent ol' all our ]\:\vd thoughts of God and of liis
government, and in this Avay be forgiven siinj)ly on Christ's
account, and through faith in his blood ; and this is that repent-
ance toward God, and faith toward our Lord Jesus Christ, whiclj
St. Paul preached to the world.
He who never viewed the divine law as glorious and worthy
to be magnified and made honorable, never once understood the
design of Christ's mediation, or the purport of his death, or the
nature of his righteousness and atonement, or saw the glory of
the gospel, or indeed truly knows any thing about the way of
salvation through his blood ; as will be proved in the sccpiel.
Objection. "To view the law as glorious, antecedent to a
consideration of the grace of the gospel, implies, that it appears
a glorious thing in God to punish sin according to its desert,
with application to myself; but this is inconsistent with that
principle of self-preservation originally implanted in human
nature when innocent ; and so in its own nature is impossible ;
and therefore cannot be a duty. And therefore, to be blind to
the beauty of the divine law, thus viewed, cannot be of a
criminal nature ; nor can I be obliged to look upon the law as
glorious, only in consequence of the grace of the gospel."
Ansiver 1. This objection, if there be any weight in it, is
subversive of all religion, natural and revealed, in heaven and
on earth. For a disposition to punish sin according to its
desert, is an essential part of that character of God which is
exhibited in law and gospel, and in the whole of the divine
conduct, from the expulsion of the sinning angels out of heaven,
down to the last sentence which will be pronounced on the
wicked at the day of judgment. And if, with application to
myself, this character docs not appear glorious, for the very
same reason it cannot appear glorious to me, with application
to any other being, if my heart is as it ought to be. For I
ought to love my neighbor as myself; and my neighbor's
happiness is worth as much as my own, and his eternal misery
as dreadful a thing as mine would be. Therefore, if it is
inconsistent with that love I owe to myself, to view the divine
law as glorious, antecedent to a consideration of the grace of
the gospel, it is also inconsistent with that love I OM^e to my
neighbor. The moment, therefore, the sinning angels were
doomed to eternal misery, it behoved all the angelic world, on
this hypothesis, to revolt. Nor could any thing ever reconcile
them to the Deity, but his delivering Satan and his associates
from the curse. And the moment God told Adam he should
die if he sinned, it behoved him to look upon God as a hateful
being, for making such an unmerciful law ; and had he been
THE DIVINE LAW HOLY. JUST, AND GOOD. 301
of the same temper we are naturally of, it would have appeared
to him impossible to love that character of the Deity, which
was exhibited to his view in this law. And unless God does.
after the day of judgment, reverse the final sentence, "Depart,
ye cursed, into everlasting fire," it will behove angels and
saints, who ought to love their neighbors as themselves, for-
ever to look upon God as a hateful being, while they view the
damned, their fellow-creatures, tormented by him in the lake
of fire and brimstone forever and ever. If, therefore, all beings
in the intellectual system felt, as the objector appears to do, all
would join with him in enmity to the divine character, through
heaven, earth, and hell.
To say, in this case, " If I am elected, redeemed, pardoned,
and finally made eternally happy, I can love God, although
others are damned, who deserve it no more than I do," is to
declare, that " although I hate the character of the Deity, and
care not what becomes of my fellow-creatures, yet as I love
myself, if I am happy, I am content ; " which is really to
declare myself destitute of all godliness and humanity, and
under the entire government of self-love. But, —
2. The objection is founded on an hypothesis which is con-
trary to plain fact, namely, that it is inconsistent with that love
which created intelligences owe to themselves, to view it as a
glorious thing in God to punish sin according to its desert.
For, 1st. It in fact appeared a glorious thing in God to punish
sin according to its desert, to the angels that stood, that very
moment Satan was driven out of heaven down into an eternal
hell, and that with application to themselves. For there was
not one of them but was ready to say from the bottom of his
heart, " It is a glorious act in God to punish those rebels as he
has done." And it would have been as glorious an act in God
to have punished me in like sort, had I joined in their rebellion.
2d. It in fact appeared to Adam, before the grace of the gospel
was revealed, that it would be 'a glorious thing in God to punish
him according to law, if he should sin ; for otlierwise the
character of God exhibited to his view in the law he was under,
had not appeared glorious in his eyes. 3d. It will, in fact,
appear, at the day of judgment, a glorious thing in God to pun-
ish the wicked according to their desert, to all holy beings, and
that in perfect consistence with the highest exercises of the
purest benevolence. Besides, —
3. If it is not a glorious thing in God to punish sin accord-
ing to its desert, there is no glory in the cross of Christ, in
which sin was punished according to its desert, in the sinner's
representative, the Son of God incarnate. Nay, —
VOL. II. 26
302 THE DIVINK l.\\\ HOLY. JIST. AND GOOD.
4. If the law dors not apjicar glorious, antecodeiit to a con-
sideration of tlie grace of the gosjx'l. the grace of the gospel
cannot be seen. For the relief granted to ns in the gospel is
of grace, of mere pure grace, simply on this ground, that the
divine law is holy, just, and good, a glorious law in itself. For
had it not been snch, God had been obliged in justice to liave
granted us sonic relief. Besides, —
5. Let a man, blind to the glory of the law, be ever so fully
assured in his own mind, that he is delivered from the curse,
ahhough it may allay his heart-risings, because he is safe him-
self, and because he cares little what becomes of others, yet it
has in its own nature not the least tendency to reconcile him
to the divine law, or to the divine character therein exhibited.
If God's pardoning my sins were the grounds of the law's
loveliness, then a belief of pardon might convince me of the
lovehness of the law. But the law is as lovely if I am pun-
ished, as if I am pardoned ; for it is what it is. And granting
pardon cannot render a bad law good ; belief of pardon, there-
fore, only pacifies the angry mind of a guilty sinner, but has no
tendency to convince him that the law is in itself good : wit-
ness the Pharisees in our Savior's day, who, notwithstanding
their assurance of heaven, were most inveterate enemies to the
divine character exhibited in the law, which character was
exemplified in the life of Christ. " They have both seen and
hated both me and my Father." Witness, also, all open pro-
fessed. Antinomians, of the devoutest sort, who profess the
assurance of the love of God, and at the same time appear the
most avowed enemies to the divine law. Nay, an assurance of
pardon in this case always confirms the native enmity of the
heart to the divine law, as is plain from this. Let one of these
people be convinced they are in an unpardoned state, and be
awakened to some sense of the dreadfulness of eternal dam-
nation, and their disposition to murmur and blaspheme will be
great in proportion to the greatness of their former confidence.
Thus the Israelites, who, after the giving of the law, setting up
the tabernacle, and approaching to the borders of the promised
land, had their confidence of arriving there raised to its greatest
height, now were prepared, on their disappointment, when the
spies returned, to feel worse toward God than ever they had
done before. Besides, —
6. If, instead of its being owing to the badness of our
hearts, it is, in the nature of things, impossible that the law
should appear glorious, and the divine character therein exhib-
ited, antecedent to a consideration of the grace of the gospel,
then contrary to the express words of the apostle, the Gentiles,
T^IE DIVINE LAW HOLY, JUST, AND GOOD. 303
who never heard of the gospel, are not without excuse in their
want of conformity to the divine law, in their ungodliness, in
their not glorifying God as God. (Rom. i. 18, 21.) For they
have a very good plea to make for themselves ; an excuse that
will fully justify them. For, as the objector rightly supposes,
that kind of impossibility, which is owing to nothing bad in
us, takes away all blame. Therefore every mouth is not
stopped, neither doth the whole Avorld stand guilty before God,
as to this particular. And thereupon St. Paul's gospel, which
is built on this foundation, is overthrown, if this objection is
allowed to be of weight. And what is here said of the Gen-
tiles may be equally said of every impenitent sinner, who as yet
knows not that he shall be ever the better for the grace of the
gospel, in the world to come. According to the objection, it is
impossible, and therefore it is not the duty of such to love
God ; and their not loving him is no crime ; and so Christ did
not die to make atonement in this case, nor are we to repent, or
to ask God to forgive us. All this will follow, if it be no crime
for a sinner not to love God and his law, while as yet he knows
not but that he shall perish forever.*
7. If we are justifiable in our native dislike to God's law, if
we are not to blame for being enemies to the divine character
* To avoid these consequences, a late author, who affirms that the divine law
requires what is " utterly impossible ; " yea, what implies " love to our own
eternal destruction," and so is "inconsistent with our duty, contrary to our origi-
nal constitution, and to the law of God ; " yet at the same time maintains, that
this very law is " holy, just, and good," binding on all mankind. By holy, just,
and good, he seems to mean precisely the same thing that other people do by
unholy, unjust, and cruel; and accordingly he affirms, that "no loveliness con-
ceivable " can be discerned in that character of the Deitj-, which is exhibited in
his law, and that it is " utterly impossible " to love it. However, he also affirms,
that all mankind " ought to love it, and are self- condemned if they do not."
And that, although it is not owing to the badness in our hearts that we do not ;
j-ea, although it is, in its own nature, " utterly impossible, inconsistent with our
duty of self-preservation, and love to ourselves," and so, in its own nature,
" contrary to our original constitution, and to the law of God." A remarkable
scheme of religion this ! Query. Can there be any sin, or can we be self-con-
demned, in not loving a character which has no loveliness in it ? Can that law
be holy, just, and good, which requires us, on pain of eternal damnation, to do
that which is in itself sinful, "contrary to the law of God" r Yea, rather, is
not that a wicked law, which requii-es us to do a wicked thing, to do what is
contrary to the law of God ? Is not that a tj-rannical law, which requires us to
do that which is impossible, not through the badness of our hearts, but " utterly
impossible," let our hearts be ever so good, "contrary to the original constitu-
tion of reasonable creatures " ? Would not the Holy One of Israel have been
obliged, in honor to himself, to have laid aside such an unreasonable, sinful,
wicked, tyrannical law, had there never been a Mediator r Would it not be
inconsistent with every perfection of the divine nature to give his Son, to become
incarnate by his life and death, to show the greatest respect, and do the greatest
honor to such a law ? Does not Antinomianism lead directly to inlideUty ? See
Mr. Cudworth's Further Defence of Theron and Aspasio, p. 221, 222, 223, 224,
22o, 226, 227.
304 THE DIVINF. LAW HOLY, Jl'ST, AND GOOD.
therein oxhibilcd, then to be reconciled to lliis cliaracter of
God, is no man's duty, and so is no part of religion. A man
may be a good man, and yet an enemy to that character of
God which is exhibited in the law; yea, perfectly holy, while
he perfectly hates it ; and so regeneration becomes a needless
thing. For there is no need of a new, divine, spiritual prin-
ciple to be begotten in us, to enable us to love God simply under
the notion of a benefactor: for it was our Savior's maxim,
"that sinners love those that love them." If the divine char-
acter, as exhibited in the divine law, is not to be loved, there
is nothing in revealed religion but what we can love without
any other principles but those which are natural to us. We
therefore, on this hypothesis, are not fallen creatures, nor do we
need to be born again. All we need is, a revelation that God
loves us, and will make us forever happy. The Redeemer and
the Sanctifier may both be left out of the account. So bad a
law deserves no honor ; and let that be set aside, and God love
us, and we shall naturally love him, without any special influ-
ence from above. And thus the whole gospel of Jesus Christ
is overthrown.
But it is a plain case, that it was not originally the duty of
finite intelligences to love themselves in such sort, as to look
upon it as an unamiable thing in God to punish them according
to their crimes, in case of their revolt. This would suppose,
that it was originally their duty to be enemies to God's govern-
ment. This kind of self-love is peculiar to apostate creatures ;
and instead of being a duty, is of the nature of sin ; instead
of being innocent, it is pregnant with enmity against God's
true and real character. It ought, therefore, to be called by the
proper name which God has given it, a carnal mind ; not the
least tincture of which belonged to the original constitution of
an innocent creature ; " for the carnal mind is enmity against
God, is not subject to his law, neither indeed can be." Or, if
we would give it another name, we may call it pride. For
what is it but pride, for a sinner to think himself so good, and
of such vast importance, that God must forfeit his character,
and cease to be lovely, if he only punishes him according to his
desert ? Would it not be accounted pride in a murderer, to think
the chief judge must lose his own character, if he pronounces
the sentence of death upon him ; that is, if he does what, in the
eyes of every impartial man, it becomes him to do ? And would
it not be a full proof of a proud, haughty, impenitent, inimical
spirit, in a traitor on the gallows, if, when urged to say, " God
save the king," he should reply, "It is impossible for me to
wish the king prosperity, so long as I am doomed to die;"
THE DIVINE LAW HOLY, JUST, AND GOOD, 305
when ill reason he ought to take the blame of his ruin wholly
to himself? Nor has he any ground to dislike his king and
country, or be the less benevolent toward them because he is
punished according to his desert ; rather he ought to go out of
the world, saying, " Let all his subjects love and obey their
most gracious Sovereign, although I receive my just desert, and
am hanged for my treason." For his king is as worthy of the
universal love and obedience of his subjects, as if he had never
been so wicked as to bring himself to such a miserable end ;
and nothing but a criminal state of mind can prevent its ap-
pearing so to him. And if God's law be holy, just, and good,
the application is easy. But to all this I may add, what would
alone of itself have been a full answer to the objection, that
St. Paul does the supposed impossible deed, namely, pronounces
the law in contradistinction from the gospel, even as a ministra-
tion of death and condemnation to be glorious. (2 Cor. ii. 7, 9.)
3. If the divine law was holy, just, and good, a glorious
law, antecedent to a consideration of the gift of Christ, then
this apostate world might justly have been held bound by it
forever, and no relief provided. God was no more obliged in
point of justice, to provide relief for fallen man, than for fallen
angels. In this respect, we stood on a par with them. Our
revolt did not render God less amiable in himself, or less worthy
of our obedience, nor in the least free us from our original
natural obligations to love him with all our hearts, and yield a
perfect obedience to his will. If our inclination to love and
obey God ceased, yet as his worthiness of our love and obedi-
ence remained, our obligations Vv^ere in full force, and the law
was as reasonable and equitable after our fall as before. And
so he was absolutely at liberty, in point of justice, to have
held us bound by law, and never have provided any relief for
any of the human race.*
* But on the other hand, if there is no loveliness in the divine nature but
what results from his being my friend, then I cannot be obliged to love God, un-
less he is my friend ; for I cannot be obliged to love a being who has no loveli-
ness in his nature. If there is no loveliness in God, it is no sm, but rather a
duty, to think there is none, and feel accordingly. And so, if mankind, by the
fall, lost the favor and friendshiiJ of God, and fell under his wrath, then, on this
hypothesis, their obligation to love him ceased. It was no duty for any child
of Adam to love God ; no sin not to love him. And if no sin, then no repent-
ance, no atonement, no pardon was needed in the case. The divine law ceased
to be obligatory the moment the favor of God was lost by the fall ; and so no
child of Adam could be considered as being under it. It had been inconsistent
with the divine perfections in God, to have held mankind bousd by it ; he was
obliged in justice, if he brought us into being, to provide some relief for us.
Yea, God was obliged in justice to forgive us, and become our friend, or not to
require our love. For it would not be just and right to require us to love him,
if there is no loveliness in his nature. And, on this hvpothesis, there is no love
26*
30G rilK J)IV1NK LAW llOLV. JLbT, AND GOOD.
Alul, il lliis is iIk' very Initli of ilio case, it will follow iJiat it
was at God's sovereign election to determine whether to grant
any relief, or not; and what relief to grant ; and when, and to
whom ; to give his Son to die with a view to save all man-
kind, or only a part ; to send the news of the gospel to all
nations, or only to some ; to give every child of Adam, born in
a Christian land, o])portunity, by living, to hear the glad tidings,
or only to grant this to some, while others die in infancy, and
never hear. Those who die in infancy may as justly be held
under law in the next world, as those that live may in this.
God is under no more obligations to save those that die, than
he is to save those that live ; to grant the regenerating influ-
ences of his Spirit to them, tlian he is to these. As to those
who Hve and hear the gospel once, God is not obliged to send
them the news the second time, or to wait a moment longer
after the first refusal ; and if mankind are disinclined to hearken
to the gospel, God is at liberty to determine what pains to take
with them, whether much, or little, or none ; whether to use
external means only, or to grant the internal influences of his
Spirit ; whether to strive with them a longer or shorter time, in
a greater or less degree, in a common or a special manner. He
may have mercy on whom he will have mercy, and whom he
will he may harden, that is, leave to their own hearts, under
such external circumstances, as he certainly knows will have
this issue. And if any proud, conceited rebel thinks himself
hardly dealt with, and is ready, in a rage, to rise against God
and against his law, with loud complaints, God is at full liberty,
as the blame is wliolly on the rebel's side, to treat him accord-
ingly, and in righteous judgment give him up to the deceits of his
own heart, and to the delusions of Satan, to be led captive by him
at his will, into open infidelity, or into delusive hopes and joys,
that he might believe a lie, and finally be damned. (2 Thess.
ii. 10, 11, 12.) And thus, if the law is good, the whole of the
divine conduct toward mankind, in fact, stands justified ; for in
no part of his conduct is there the least appearance of illegal
severity. This never was objected even by his worst enemies.
lincss in liis nature till he forgives us and becomes our friend. And as soon as
God forgives us and becomes our friend, we shall naturally love him ; and so -vvc
shall not need to be born of the spirit, for that which is born of the flesh may
love a friend and benefactor ; for sinners love those that love them. And so, on
this scheme, the Iledeemer and the Sanctifier arc needless ; and so, if this scheme
is true, Christianity is overthrown. It concerns Mr. Cudworth to give a better
answer to this reasoning than yet he has done. To say that the divine law
requires us to do what is " contrary to the law of God," and yet Is " holy, just,
and good," is to solve the difficulty by an express self-contradiction. To say
that God is in himself infinitely lovely, is to give up his whole scheme. But he
must own this, or give up the gospel. — Further Defence, p. 221, &c.
THE DIVINE LAW IIOLY, JUST, AND GOOD. 307
And if his law is good, his conduct, therefore, stands com-
pletely justified.
And if any say that the law is not good, that God conld not
justly have held mankind bound by it. but was obliged to pro-
vide some relief; then it will inevitably follow, that that book,
which affirms the divine law to be holy, just, and good, and
attributes the relief provided wholly to free grace, cannot be
from God ; because its fundamental maxims are false. So that,
of necessity, we must grant the law to be good, with all its
native consequences, or be infidels. And he who from the
heart does not the one, is in fact the other, in the sight
of God.
If God was obliged in justice to provide all needful relief,
then all the relief he has provided, which is no more than was
really needed, is an act of justice ; and if it is an act of justice,
it is not an act of grace. And so, on this hypothesis, there is
in the gospel, absolutely no grace at all.
Or, if God was obliged in justice to provide, at least, some
relief; then the relief provided in the gospel, is, at least, partly
an act of justice ; and, if partly an act of justice, not wholly
an act of grace. On either hypothesis, the gospel cannot be
true, which every where claims to be wholly of free grace.
For the Son of God to become incarnate, and die, to get
justice done us, as though his Father was a tyrant, is inconsist-
ent with every perfection of the Deity. To entertain such a
notion, is at least as great a reflection on the Holy One of Israel
as atheism itself. To say that God is unrighteous, is as impi-
ous as to say there is no God. And a system of religious
affections arising from such views, must be, in an eminent
degree, an abomination to the Lord.
IV. If the divine law is holy, just, and good, a glorious law,
the law which all mankind are naturally under ; then the
degree of our sinful depravity, and the degree of our blame-
worthiness is to be determined by this rule ; and any other
judgment of ourselves we come into, not agreeable to this
standard, is not according to truth. So near as we approach to
love God with all our hearts, and our neighbor as ourselves,
and to a conduct exactly answerable, so near we approach to
the rule of our duty. But so far as we are destitute of that
lively, high, and ravishing sense of the divine glories, which is
productive of perfect love, and a perfect obedience, so far are
we from what we ought to be. And so far as we are destitute
of that love to our neighbor, which will effectually excite us in
thought, word, and deed, to conduct toward him, as we would
that he should do towards us, so far we are from the rule. And
308 THE DIVINE LAW HOLY, Jl sT, AND fJOOD.
we are to blame for every defect, in a degree equal to the great-
ness of tiic IcL^al penalty ; that is, for every defect we are so
much to blame as to merit eternal misery. And so far as our
judgment of our moral character is regulated by this rule, so
far our opinion of ourselves is according to truth. This is to
think soberly of ourselves, and as we ought to think. To
think l)etter of ourselves, is pride. And the degree of our
pride and groundless self-conceit, is therefore just equal to our
distance from this view of ourselves, and to our distance from
an answerable frame of heart toward ourselves, in the sight of
God. Just so far as we are disposed to think the law too
severe, just so far are we disposed to justify ourselves and con-
demn God ; and just so far are we self-righteous, in the worst
sense of the word. On the other hand, so far as the law
actually appears to our hearts to be holy, just, good, and glori-
ous, so far we actually justify God, and take all the blame to
ourselves, and loathe and abhor ourselves in his sight. And just
so far, and no farther, are we free from what the Scripture means
by a self-righteous spirit. Just so far as God and liis law rise
in their glory in our view, and to our sense and feeling, just so
far our character sinks, EUid is rendered odious, abominable, ill-
deserving, hell-deserving, in our eyes : and just so far our need
of Christ and free grace comes into view. For the most exalted
virtue of the highest saint, Aveighed in the balance of the
divine law, and compared with the demerit of the least sin, is
lighter than the least atom of matter, compared with the whole
material system. But of this more hereafter.
Those who, in the inmost recess of their hearts, never as yet
viewed the divine law, as in itself holy, just, good, and glori-
ous, are to this day under the full power of a self-righteous
spirit, and under the reigning dominion of a spirit of enmity
against God, and against the glorious gospel of his Son. And
the more religious and devout they are in their own opinion,
just so much worse they be ; as all their religion and devotion
only feeds and confirms the pride of their hearts. For the
whole of their good opinion of themselves as religious men, is
nothing but pride and groundless self-conceit in the sight of
God ; who considers them in the midst of their highest rap-
tures, as being what they are, and as deserving what they do,
compared with his holy law, that perfect rule of right ; which
perfect rule of right they are so far from any degree of con-
formity to, that, as yet, in their inmost soul, they never once
thought it to be good. And,
V. If the divine law is holy, just, good, and glorious, true
repentance for sin cannot begin to take place in the hearts of
THE DIVINE LAW HOLY, JUST, AND GOOD. 309
sinners, nor, for the same reason, can they yield any sincere
obedience to it, till it begin to appear to be snch. Sincere
obedience to a law we sincerely hate, is a glaring inconsistence;
and sincere repentance, when we do not feel ourselves to
blame, is an express contradiction. But till the law begins to
appear holy, just, good, and glorious, sinners cannot begin to
see that that blame lies on them, which the gospel calls them
to acknowledge, and to humble themselves for, when it calls
them to repentance. For, as in the gospel an infinite atonement
for sin is provided, the import of which is, that God's law is
wholly right, and that we are wholly wrong, and as infinitely
to blame as the law supposes ; so, when it calls us to repent-
ance, it cannot be understood in any other sense. Nor is any
other kind of repentance the thing the gospel can possibly
mean. The charge exhibited against us in the law, is by the
cross of Christ pronounced to be perfectly right, and the law
by which we are charged and condemned, is declared to be
holy, just, and good, a glorious law, worthy to be magnified
and made honorable ; and all the blame is considered as being
entirely in us, God and his throne forever guiltless. Repent-
ance begins in our beginning to view things in this light, with
an answerable frame of heart. But to object against the charge
as being too severe, and against the law as requiring too much,
is a full proof of an impenitent heart. For the import of such
an objection is, " the fault alleged is not in me, in manner and
form as set forth in the charge. He that thus charges me,
therefore, has done me an injury ; it is therefore proper for him
to repent, and not for me." And if any sinner, in such a state
of mind, should, by any delusion, be induced to believe that
God withdraws the charge, and delivers him from the curse, he
might in this belief forgive his Maker, and to his own appre-
hension be fully reconciled to him. Which reconciliation, if it
be called by the name of evangelical repentance, yet is so far
from being the thing, that is a full proof that such a sinner, in
the eye of the gospel, is not yet convinced, that it belongs to
him to repent ; for as yet he does not see himself to blame in
manner and form, as alleged in the divine law. Every objection
a man's heart makes against the law, every plea he advances for
himself, every excuse, every extenuating consideration, is a
proof he does not think himself to blame as therein held forth.
And the more positively he affirms that it is impossible he
should love God, until first he knows that his sins are pardoned,
the more positively does he declare that his uncircumcised heart
is still unhumbled, and that he is still disposed to justify him-
self, and impute iniquity to his Maker. For God to forgive
310 THE IMVINK LAW llOLV, JL>T, AND GOOD.
a sinner m this viuw, and so bring liini to a reconciliation, is
virtually to own that his law was too severe, and himself to
blame, and to repent and make restitution, and so induce the
sinner to forgive him. And to sui)}josc that Christ died to
bring God the Father to this, is the very first-born of blas-
phemy. And if siiniers believe such a gospel, and are ravished
with it, their very faith proves them infidels ; and their very
joys prove they are enemies to the glorious gosjjcl of Jesus
Christ. There can be not the least degree of that kind of
repentance which the gospel calls sinners unto, unless we feel
ourselves to blame in the sense which the death of Christ
imports. But the plain import of the death of Christ is, that
the law by which we are charged and condemned, is a good
and glorious law. For its being such, was the very thing that
rendered his mediation and death needful, in order to our being
forgiven, consistent with the divine honor. To be blind to the
beauty of the law, to plead in our own justification, to excuse,
extenuate, etc., is to declare ourselves to be, in the sight of God,
impenitent infidels, enemies to Heaven. For every word we
say in our justification, in this case, is to God's condemnation.
For if we are not so much to blame as his law supposes, he is
to blame who made the law ; and repentance, restitution, and
reformation, are his duty. And so a self-justifying, is a God-
condemning disposition ; and therefore of all things most dia-
metrically opposite to the cross of Christ, which declares God
to be wholly right, and seals the declaration with blood.
VI. If the divine law is holy, just, and good, antecedent to
a consideration of the death of Christ, then the gift of Christ
to be a Savior, was an act of grace absolutely free. As God
was not obliged to grant any relief at all ; so the relief he has
granted, in every view of it, is an act of grace absolutely free.
The gift of Christ to be a Redeemer, the gift of the Holy
Spirit to be a sanctifier, divine illumination, faith, repentance,
forgiveness, and every other blessing, contained in the gospel,
is absolutely of free grace.
And by the way, this is the true gospel notion of free grace;
and is what no Antinomian ever yet had a true idea of. For
till the law appears to be a glorious law, worthy to be magnified
and made honorable, the grace of the gospel cannot be seen.
For it was this very thing that rendered the gift of Christ, in
God, an act of grace altogether free. For had not the law
been wholly good, God had been obliged in justice to grant us
some relief; and had it not been altogether glorious, the death
of Christ to do it honor had been needless.
And this, 1 say, is an idea of free grace that no Antinomian
THE DIVINE LAW HOLT. JUST, AND GOOD. 311
ever had. I use the word Antinomian, according to its proper
signification, to mean one that is against the law ; which is the
true character of all men, how much enlightened soever they
have been, in reality or to appearance, who are yet blind to the
beauty of the divine laM\ For all such are enemies to it in
heart, whatever their profession may be. Arminians and Pe-
lagians are professed enemies to the law, and so were those in
the two last centuries, who were commonly called Antinomians.
But those who profess to be enemies to the divine law, and
boldly advance their objections against it, do only more impu-
dently proclaim what more secretly lurks in the heart of every
unregenerate man, how orthodox soever his profession may be.
For every "carnal mind is enmity against God; for it is not
subject to his law, neither indeed can be." And therefore it is
equally true, as to all unregenerate men, as the apostle affirms,
"the natural man receiveth not the things of the Spirit of God,
for they are foolishness unto him." Neither the glory nor the
grace of the gospel was ever seen by an unregenerate man ; for
the gospel has no glory nor grace in it, only on supposition the
law was a glorious law antecedent to a consideration of the
gift of Christ. Till, therefore, the law be thus viewed, and no
unregenerate man ever viewed it thus, neither the glory nor the
grace of the gospel can ever be seen. " And if our gospel be
hid, it is hid to them that are lost."
But I the rather say, this is an idea of the grace of the
gospel no Antinomian ever had. To set it in contrast with
that notion of free grace, which Antinomians, so called, are
wont to have and to glory in, namely, being pardoned before
repentance ; this is free grace indeed. " Repent and be con-
verted, that your sins may be blotted out," sounds very legal
in an Antinomian ear. To believe the pardon of sin, and God's
love to me, impenitent as I am, is pure gospel. And this belief
is the source of love to God and of all religion. And these,
with them, are the doctrines of free grace, which they love, and
for which they are full of zeal. But as to the free grace of the
gospel of Christ, which supposes that God was absolutely
unobliged to grant any relief to this apostate world, as the law
by which we stood condemned, was holy, just, good, and glori-
ous ; explain it, till they begin a little to understand what you
mean, and they will appear as great enemies to free grace as
any people in the world ; just as the Pharisees of old, who
made their boast of the law, and yet were enemies to the law,
rightly understood. Their false notions of the laAv served only
to feed their spiritual pride, just as false notions of Christ and
free grace do with these men.
312 TIIK DESIGN OF CIIRIST's
S E C T I () N IV.
THE DESIGN OF THE MEDIATORIAL OFFICE AND WORK OF CHRIST
WAS TO DO HONOR TO THE DIVINE LAW.
. A MEDIATOR, to briiig about a reconciliation, supposes the
parties concerned to be at variance. If IxHli parties are to
blame, it is the business of a mediator to bring both parties to
see their faults, to confess, reform, and make restitution, and so
to make up. If one party is altogether right, and the other
altogether wrong, then one party is to be wholly justified,
approved, and commended, as publicly as the controversy is
known, and the entire blame to be laid at the other's door ;
who, if he can make no restitution, must suffer according to his
desert, unless the mediator, or some x)ther, will interest himself
in his welfare, so as to become his sponsor, and answer in his
stead ; and if his crime is of such a nature, that his penitence
can make no atonement, if ever he is forgiven and received into
favor, it must be simply on the credit of his sponsor. But in
the case before us, God was wholly right, and we were wholly
wrong ; and so much to blame, that our deepest penitence ought
in reason and justice to be disregarded. However, so far were
we from penitence, as rather to be disposed to justify ourselves,
and lay the blame on God and on his holy law. And our dis-
affection to the divine character and government arose even to
enmity itself. When therefore the Mediator espoused his
Father's honor, and testified of the world that their works were
evil, they were angry, yea, they were enraged, and they put
him to death as not fit to live ; so far were they from a dispo-
sition to take the blame to themselves, confess, repent, return,
and be reconciled. And this conduct of a set of men, who
made very high claims to virtue, was but a specimen of that
temper which is natural to all mankind. But what reason have
mankind to be so disaffected to the Deity?
God, an absolutely perfect, and infinitely glorious and amia-
ble being, infinitely worthy of supreme love and honor, and of
universal obedience, the Creator and original proprietor of the
universe, as becomes him, assumes the authority of King and
Supreme Governor over his own world, takes the throne, pro-
claims his divinity, saying, '• I am the Lord, and besides me there
is no ether God ; and thou shalt love the Lord thy God with all
thy heart, and yield an entire obedience to his will." Adding,
'• he that doth these things shall live in them ; but the soul
that sins it shall die."
MEDIATORIAL OFFICE AND WORK. 313
For us thus to love, honor, and obey him, is no more than a
practical acknowledgment of his Godhead and Lordship ; it is
no more than barely giving unto the Lord the glory due unto
his name. And this is all he requires, and it is our duty ; and
our obligations to it are infinite, and it is infinitely for our
interest. So that our disaffection and rebellion are unreason-
able, groundless, nay, infinitely criminal. To be disaffected
and to rise in open rebellion, as we in this lower world have
done, is a practical declaration in the sight of the universe, (and
practice speaks louder than words,) that God's character is not
good, and that his law is bad. Or in other words, it is a prac-
tical declaration, that he is not what he claims to be, by nature,
God, an absolutely perfect, and infinitely glorious and amiable
being, and our rightful sovereign.
To have given up his law, founded on his Godhead and
Lordship, and which only asserted his proper character and
worth, and claimed his proper rights, had been a practical
giving up of his divinity and supremacy, in favor of a disaffec-
tion absolutely groundless, of a rebellion infinitely unreasonable ;
a thing very unbecoming the absolutely perfect being at the
head of the universe. Better, infinitely better, a whole race of
such apostates be doomed to endless woes, as a public practical
declaration of the infinite evil of their crimes.
The design of the incarnation, life, and death of the Son of
God, was to give a practical declaration, in the most public
manner, even in the sight of the whole intellectual system, that
God was worthy of all that love, honor, and obedience, which
his law required, and that sin was as great an evil as the pun-
ishment threatened supposed ; and so to declare God's right-
eousness, and condemn the sins of an apostate world, to the
end God might be just, and yet a justifier of the believer. And
this he did by obeying and dying in our room and stead.
The Jewish dispensation, which was designed to prepare the
way for, and to introduce the Christian, and which was a
shadow of which Christ is the substance, was, in its whole
constitution, purposely calculated to do honor to the divine
law. The clouds, and the thick darkness, and the flame of a
devouring fire on Mount Sinai, the thunders and the lightnings,
and the voice of a trumpet exceeding loud, were in honor of
the divine law; which was by God promulged to an assembly
of men, women, and children, containing near three millions.
An affair so grand as this had never before happened in this
lower world. And all the variety of temporal curses enumerated
and denounced against the transgressor, and all the variety of
temporal blessings reckoned up and promised to the obedient,
VOL. II. 27
314 THE dksi(;n of Christ's
were iti hfnior of the divine law. And the law heing written
with tlic finger of (iod. on two tables of stone, laid up in the ark,
and placed in the holy of holies, under the mercy-seat, the dwell-
ing place of the God of Israel, was in honor of the divine law.
And so were all the sacrifices of atonement — tlie altars, the
priests, especially the high-priest, dressed in his holy rol)es, holi-
ness to the Lord written on his forehead, the names of the twelve
tribes on his breast and on his shoulder, the blood of atonement
in his hand, entering once every year into the holy of holies,
into the immediate presence of God, to make atonement. Nor
could any transgressor of the law, under that dispensation,
obtain remission of sins without shedding of blood. A plain
acknowledgment, that his blood deserved to be shed, who
transgressed the law. And so a practical declaration that the
law was holy, just, and good.
And answerable to the spirit of that dispensation, the whole
congregation of Israel were by the divine direction led, on their
entering into the holy land, to Mount Gerizim and to Mount
Ebal ; and while the curse of the law against the transgressor
was proclaimed aloud, all tiie congregation answered, Amen; as
a most public and solemn declaration, that the law was holy,
just, and good : nor could a Jew, without this acknowledgment,
with any consistency, present a bull or a goat, to die in his
stead, and make atonement for his sins.
But all the honors done to the divine law under that dis-
pensation were but shadows, but mere shadows. They had
no substance in them. They were acknowledgments too mean
to be of any avail. They were of no weight at all to counter-
balance the reproach cast on the divine Majesty by sin ; and
therefore the blood of bulls and goats could not take away
sin ; yea, Lebanon was not sufficient to burn, nor all the
beasts thereof sufficient for a burnt-offering.
Wherefore the Son of God, antecedent to his incarnation, is
introduced, saying to his Father, " Sacrifice and offering thou
didst not desire." They had no dignity, no worth, no virtue,
and could not answer the end. "Mine ears hast thou bored,"
as the Jewish master did his servant's, who of his own free will
said, "I love my master and will be his servant forever. O,
eternal Father, I have offered to become thy servant in this
great work, and thou hast accepted the offer, and bored mine
ears. Then said I, Lo, I come, I delight to do thy will ; yea,
thy law is within my heart." (Compare Exod. xxi. 5, 6. Ps.
xl. 6, 7, 8. Heb. x. 5, 6, 7.)
Him, therefore, did God set forth to be a propitiation, to
declare his righteousness. And because he thus voluntarily
MEDIATORIAL OFFICE AND WORK. 315
espoused the honor of his Father's government, and condemned
sin in the flesh on the cross, because he thus loved righteousness
and hated iniquity, therefore was his Father well pleased, smelt
a sweet savor, exalted his Son, and became propitious to an apos-
tate, sinful, guilty world, through him. For he, being God as
well as man, was worthy, was of sufficient dignity, and his obe-
dience and suff'erings of sufficient weight in his Father's sight.
The import of that perfect obedience to his Father's will, in
our stead, through the greatest trials, which the Son of God
incarnate performed, was, that " God was worthy of supreme
love and honor, and of universal obedience from his creature
man." The import of his suff'erings in our room, in which he
was made a curse to redeem us from the curse of the law, was,
that "the curse of the law was strictly just, and such as became
his Father to threaten and to execute." The import of his
appearing in the presence of God in heaven, with his own
blood, to make intercession for transgressors, is, that " he does
not, nay, cannot, desire any favor to be shown to sinners under
a notion that the law is too severe ; but only as being con-
sidered holy, just, good, and glorious, worthy to be magnified
and made honorable by the blood of the Son of God." And the
justice of the divine law will appear in a striking light, when
he who thus honored it in his own person on the cross, and
thus honors it at his Father's right hand in heaven, appears to
put it in execution at the last day on his near relatives, his
brethren according to the flesh ; who would never own the
goodness of the law, nor take the blame of their disaffection and
rebellion to themselves, and on this foot despised and rejected
the glorious grace of the gospel. And all holy beings will echo
to the last sentence, and with the highest approbation join to
cry. Amen, Hallelujah ; while the smoke of their torment
ascends forever and ever.
Thus the whole mediatorial scheme is designed, and in its
own nature adapted, to do honor to the divine law.
And to do honor to the divine law was the only thing that
rendered the mediatorial office and work of Christ needful in
order to the salvation of sinners. For God was not an unright-
eous being, and so could not be disposed to hold his creatures
bound by a bad law, unless his Son would die to procure their
relief. Nor was the goodness of the divine nature so small,
that he could not find in his heart to show mercy to sinners,
unless his Son, to move his compassions, would die for them on
earth, and plead their cause in heaven. Had the law in fact
been bad, it had been the most honorable thing in the divine
majesty to have laid it aside expressly as such, and no mediator
316 THE DESIGN OF CHRIST's
had been needful iii the case ; and had there been no bar in the
way of the honorable exercise of divine grace to a guilty
world, infinite goodness, by a sovereign act, niiglit, at an infi-
nitely less expense, have pardoned and saved all the human race,
and all the labors and sufferings of his Son to make atonement
had been needless. God did not want a heart to do us justice ;
nay he had a heart overflowing with infniite goodness ; witness
the gift of his Son. And so no mediator was needful to move
the divine compassions, much less to prevent his being too
severe with us; yea, a'tnediator for any such purposes had been
an infinite re])roach to the Deity. A mediator therefore was
needful, in order to the salvation of sinners, for no other pur-
pose, but to do honor to the divine law, which we had dishon-
ored by our sins. And thus he asserted the divine character,
vindicated the rights of the Godhead, declared the righteous-
ness of the divine government, condemned sin, laid all the
blame of our disaffection and rebellion at our own door, while
he obeyed and died in our room and stead, that we through
him might be saved. But,
I. If Christ died to do honor to the divine law, then there
is no glory in the gospel only on supposition that the law is a
glorious law. For not one of the divine perfections are mani-
fested in the death of an incarnate God to do honor to the
divine law, if the divine law was not worthy of this honor. It
was no act of wisdom in God to give his Son to die to do
honor to that which deserved no such honor. It was no act
of holiness, justice, or goodness. It was neither to the honor
of God, nor needful to the salvation of men. And, if not one
of the divine perfections are manifested in the death of Christ,
only on supposition that the law is a glorious law, not one of
the divine perfections can be seen in this affair, only in a view
of the glory of the law. No glory can be seen in the atone-
ment, only as the law appears to be a glorious law. To every
one at enmity against the divine law, the glory of the gospel
will be hid.* And,
* If God's la-w requires, on the penalty of eternal destruction, that which is in
its own nature sinful, then it is a wicked law. But that which is " contrary to
the law of God," is in its own nature sinful ; for sin is a transgression of the
law. But, according to Mr. Cudworth, the law requires what is " contrary to
the law of God," what " clashes Mith our duty." (p. 222—224.) Therefore,
according to him, it is a wicked law. But if it is a wicked law, God is obliged
in justice to repeal it. But to give his Son to die, to do honor to a wicked law,
of all things in the universe, would be most contrary to all the divine perfec-
tions. In this view of the law, therefore, not one of the divine perfections can
be seen on the cross of Christ. What, then, does !Mr. Cudworth mean by " lov-
ing God for his own loveliness as thus discovered by the gospel, every divine
perfection being discovered as harmonizing in the salvation of the guilty by
MEDIATORIAL OFFICE AND WORK. 317
II. If the excellency of the divine law, as a perfect rule of
right, holy, just, and good, was the only thing that rendered
the death of Christ needful in order to the salvation of sinners ;
then a view of the excellency of tlie divine law, as a perfect
rule of right, holy, just, and good, and an answerable view of
our own character and state, is the only thing that can lead
us to see our need of the atonement of Christ. We cannot
see our need of Christ's atonement, unless we see that which
renders his atonement needful ; but the excellency of the
divine law was that which rendered the atonement of Christ
needful : therefore we cannot see our need of the atonement
of Christ, unless we see the excellency of the divine law. A
sinner frightened with the apprehensions of eternal burnings,
may see his need of deliverance, without any idea of the need
of an infinite atonement in order thereto. And, to say, '•' that
the divine law is holy, just, and good, in our view, but not
glorious;" is to say, "that holiness, justice, and goodness, in
our view, are not glorious attributes : " and if so, then neither
does God deserve our love, nor is his law worthy to be honored
on the cross of Christ, in our view.
So long as we are at enmity against the law, so long as the
divine appears to be an inglorious, unlovely, undesirable law ;
not perfect in beauty, without a blemish, with application
to ourselves : even so long our need of Christ to die in our
Jesus Christ " ? (p. 225,) when on his scheme there is not one divine perfection
manifested, nor any loveliness of the divine nature discovered. Yea, x£ the law
had been what Mr. Cudworth says it is, it had been in its own nature an infi-
nitely wicked thing for the Son of God to die to do it honor. It had been to do
honor to a wicked law ; which is the same thing as to do honor to wickedness ;
which is an infinitely wicked thing. What then does Mr. Cudworth mean, by
"loving God for his own loveliness"? Why, he believes, that by means of
Christ's death, his sins are pardoned, and God becomes his particular friend,
turned to be entirely on his side, "disposed to make him happy, and oppose
whatever is contrary to his happiness," (p. 221, 223 ;) " and this appears lovely
to him, and is all the idea of the loveliness of the divine nature he can conceive
of, (p. 221 ;) for he loves himself, although he appears perfectly stupid to the
honor of the divine character in imputing such wickedness to the Deity, as re-
quiring Avhat is " contrary to the law of God, and clashes with our duty." And
he can be ravished to think his own happiness secure, although so blind to the
beauty of the divine character as to feel disposed to declare before the world,
that it is " utterly impossible " to love it. And pray, now, how does Mr. Cud-
worth do to keep from plunging headlong into downright infidelity ? How can
he believe that the Son of God became incarnate, and died to do honor to a law
so unreasonable and wicked, as to require what " is inconsistent with the original
constitution of a reasonable creatiire, and contrary to the law of God " ? Why,
indeed, he feels, or rather pretends to feel, no difficulty in the way. For he can,
in express contradiction to himself, without a blush, pronoimce this very law
"holy, just, and good." "This does not infer that the law was too rigorous,"
says he ; " no, far from it, this is only Mr. Bellamy's forced conclusion." (p. 226.)
But not a word does he say to show wherein my conclusion was forced, or to free
his own scheme from this glaring inconsistence.
27*
318 THE DESIUN OF CHRISTS
Stead, to do lienor to the law, will Ix; imdiscenied. Therefore,
to the natural man, in the apostolic age, when the gospel, as is
acknowledged, was rightly stated, the work of redcmj)tion by
Christ, appeared to be a foolish, shocking affair, (Compare
1 Cor. i. IS, 23, 24; ii. 14. 2 Cor. iv. 3.) "We preach
Christ crucified, unto the Jews a stumbling-block, and unto the
Greeks foolishness." For Avhilc they were, as the same apostle
observes, at enmity against God and his law, (Rom, viii. 7,) to
hear that the Sou of God incarnate died on the cross, to declare
God's righteousness, to condemn sin, to magnify the law and
make it honorable, must needs stumble and confound the car-
nal Jews, and appear foolishness to the pagan Greeks. No
miracles therefore were sufficient to convince them of the
divine original of the gospel ; nothing short of the immediate
influences of the Spirit of God to open their eyes and take the
veil from their hearts. But unto them who are thus called,
both Jews and Greeks, Christ the power of God and the wis-
dom of God. For the natural man receiveth not the things
of the Spirit of God ; for they are foolishness unto him ;
neither can he know them, because they are spiritually discerned.
And if our gospel is hid, it is hid to them that are lost. The
preaching of the cross is foolishness to them that perish. For
indeed it had been a foolish thing for God to have given his
Son to die to save sinners, had there been no need of it : and
there had been no need of it, had not the divine law, which
man had broken, and by which he stood condemned, been holy,
just, and good, a glorious law, worthy to be honored by the
blood of an incarnate God. But to natural men, the divine law
does not appear to be thus glorious and thus worthy of honor :
rather it appears an odious, hateful law, which ought to be
repealed ; " for the carnal mind is enmity against God, is not
subject to his law, neither indeed can be."*
* If God, antecedent to a consideration of the gift of his Son, viewed in the
glass of the law, was an ugly, hateful bemg ; then he deserved to be hated and
abhorred : and then the law which required us to love him on pain of death, was
an unreasonable, tj'rannical law : and then it deserved to be hated and treated
with contempt, and not to be loved and honored : and then the death of Christ
to do it honor, was not the wisdom of God, but a stumbling-block and foolish-
ness : and the gospel is not divine, is not from God ; nothing remains but
infidelity.
To say, that the law is holy, just, and good, in requiring us to love a hateful
character on pain of dcatli, is worse than infidelity. To beUeve God a hateful
being, and a tj-rant, in our hearts, and yet with our mouths to say, it is in liim
holy, just, and good, to roc^uire us to love him on pain of death, is to speak lies
in liypocris}-. My Theron believed the law holy, just, and good, in requiring
supreme love on pain of death, when he said, " Let all heaven forever love and
adore the infinitely glorious Majcst^•, although I receive my just desert and perish
forever." He saw God's character exhibited in his laAv to be lovely. This led
him to sec why Christ so loved and so honored tliis character on the cross ; and
MEDIATORIAL OFFICE AND WORK. 319
III. An Antinomian spirit is an anti-Christian spirit ; to hate
the divine law is to be an enemy to the cross of Christ ; to
hate the divine law is to be an enemy to the Son of God in-
carnate, who loved the law, and died to do it honor ; an enemy
to his character, and to the very design of his death.
And, an Antinomian spirit is the very sonrce of infidelity.
For if the divine law is an odions, hateful law, it is incredible,
it is absolutely incredible, that the Son of God should come
from heaven, and die to do it honor ; therefore, every Antino-
mian is at heart an infidel. But every unregenerate man is in
this sense an Antinomian. (Rom. viii. 7.) Therefore every un-
regenerate man is under the reigning power of infidelity ; and
therefore it is written, (1 John v. 1,) "Whosoever believeth
that Jesus is the Christ, is born of God ; " and, (Rom. x. 9.)
" If thou shalt confess with thy mouth the Lord Jesus, and
shall believe in thy heart, that God hath raised him from the
dead, thou shalt be saved."
IV. If God the Father gave his Son to die, if God the Son
voluntarily left his Father's bosom, and expired upon the cross
to do honor to the divine law ; then on the cross of Christ we
have the highest possible external proof of the goodness of the
divine law. The highest proof which could have been given
by God the Father or God the Son ; and so the highest exter-'
nal proof, that God our Creator is infinitely worthy of our
supreme love and universal obedience, and that our disaffection
to him and to his government is entirely groundless, yea, infi-
nitely criminal, exactly agreeable to the import of the divine
law.
Therefore, to doubt of the infinite amiableness of God our
Creator, to doubt of the absolute perfection of his law and
government, or to doubt whether our disaffection be thus
Christ crucified, in this view, appeared to him the wisdom of God. Should one
tell Theron, that Christ never did love this character of God ; never did think
" that aU heaven ought forever to love and adore the iiafinitely glorious ilaj est j',
viewed as thus disposed to punish sin with so great severity ; " and should he
affirm, that this is a " species of love beyond what Jesus Christ ever had : " and
that it was not from love to this character originally, and to do it honor, that
Christ was wUling to endure the cross and despise the shame ; but merely be-
cause he was bribed, because his Father hired him by " the joy set before him : "
and should one endeavor to prove aU this from Scripture : Theron, shocked with
the blasphemy, would be ready at once to pronounce the man worse than an
infidel. And yet, if this is not the point of light in which Mr. Cudworth views
things, I know not what he means, by what he says, (p. 224 ;) for, in any other
view, there is no force in what he says. For if Chiist verily thought in his
heart, and that previous to a consideration of the joy set before him, that "all
heaven ought forever to love and adore the infinitely glorious Majesty, for being
so severe against sin; " then Theron, through the regenerating influences of the
Holy Spirit, was onlj' brought to view things in a Christian light ; that is, in the
same light that Christ did.
320 THE DESIGN OF CllKISTS
groundless and thus criminal, is to doubt ol' the truth of the
gospel. I'iVery objection against the divine character, every
objection against the divine law, every sin-extenuating, self-
justifying plea, is the language of infidelity. For if our ob-
jections against God and his law are of the least weight, or if
our pleas do in the least render us excusable, then Jesus was
not the Son of God. For if Jesus was the Son of God, God
and his law are wholly right, and we are wholly wrong, and as
much to blame and as inexcusable as the curse of the law sup-
poses ; for this was the ground on which he died. And if in
his death he sealed a falsehood with his blood, surely he did not
come from God.
Therefore, to believe with all the heart that Jesus is the
Christ, is to believe with all the heart, that God our Creator is
infinitely amiable, infinitely worthy of supreme love and uni-
versal obedience from his creature man. And to believe with
all the heart, that the divine law, which requires this of us, in
our present state, on pain of eternal damnation, is a holy, just,
and good, and glorious law, worthy to be magnified and made
honorable by the obedience and death of an incarnate God : to
believe with all the heart that our disaffection to the divine
character, law, and government, is not only entu'ely groundless,
but infinitely criminal ; and to believe with all the heart, that
the Son of God, in this view, became incarnate, lived and died,
that he might declare God and his law to be wholly right, and
the whole blame to be in us ; or in other words, that he might
declare God's righteousness, and condemn sin in the flesh ; that
this was the import of his being made a curse to redeem us
from the curse, and that this was the design of his being set
forth to be a propitiation ; and that it is only in his name, and
through him, who has thus done, that God can be just, and yet
the justifier of him that believeth in Jesus. But, to believe
these truths with all the heart, to come cordially into these
sentiments, is perfectly contrary to every vicious bias in the
heart of a sin-loving, sin-extenuating, self-justifying, God-hat-
ing, law-condemning creature ; which is the character of every
unregenerate man. Therefore, every unregenerate man is not
only at heart an infidel, but even as great an enemy to the truth
of the gospel, as he is to the holiness, justice, and goodness
of the law. Therefore, " no man can say that Jesus is the
Christ, but by the Holy Ghost." No man can come to the
Son, but whom the Father draws. (John vi. 44.) And,
" whosoever believeth Jesus is the Christ, is born of God.''
And yet,
V. From this view of the mediatorial office and work of
MEDIATORIAL OFFICE AND WORK. 321
Jesus Christ, his true character and divine mission may be in-
falHbly determined. Had he been an enemy to the divine law,
which the God of Israel had so honored on Mount Sinai, and
in the whole Jewish dispensation, it had been a full proof, that
he was not the Messiah promised in the Jewish sacred writings
— a full proof, rather that he was an enemy to the God of
Israel, and on the side of his rebellious subjects, who all agree
to hate his law. But now it appears, that he loved his Father
with all his heart ; was perfectly in his interest, wholly on his
side, and on the side of his law and government. He judged
his Father to be wholly right, and we to be wholly wrong ;
his Father's law to be holy, just, and good, and we altogether
to blame ; even as much to blame as the law supposed ; and
was as great an enemy to the wickedness of an apostate world,
as the Father himself. While his regard to the welfare of
lost sinners was so great, that he was willing to die for their
redemption, he looked upon them so much to blame, and so
deserving of the threatened punishment, that he had not the
least desire they should be pardoned, unless in a way in which
it should be most explicitly acknowledged, that it had been a
worthy, becoming deed in God to have punished them accord-
ing to law. And thus he was to perfection his Father's friend,
and to perfection an enemy to the spirit of his Father's rebel-
lious subjects. Thus he "loved righteousness and hated
iniquity." And in this frame of heart, he perfectly obeyed his
Father's law, and offered up himself a sacrifice to God, for the
sins of the world ; which is a full demonstration that he was
sent of God ; for he is his Father's very image.
We may often, from the countenance of a child, guess who
his father is ; but here the Son is "the express image " of his
Father's person ; so that no man, who knows God the Father,
can doubt whether Jesus is his Son ; for the very glory of God
is in the face of Jesus Christ. Justly therefore did our blessed
Savior condemn the infidel Jews, as hating his Father, because
they hated him ; for he and his Father were so exactly alike,
that to hate him was a full proof they hated the Father also,
(John XV. 23;) and justly did he dispute their claim to have
God for their Father, and argue that they rather had the devil
to their father, from the malignant spirit they showed towards
him, who was the very image of the Deity. " If God were
your Father, ye would love me." " Ye are of your father the
devil," And justly did he attribute all their opposition to him
and to his cause, to their ignorance of, and hatred to, the true
God, and affirm that no man could be an infidel, but from a
322 THE DESIGN OF CHRIST's
wicked, ungodly heart. (John hi. l'.> — 21 ; vii. 17 ; viii. 38,
48; XV. 21, 25.)
To say that Jesus Christ, who loved the divine hiw, and
Hved and died to do it honor, came from the devil, who hates
the divine law, and iiath set up his kingdom in opposition to it,
and is at the head of the grand rehellion in the intellectual
system, is just the same kind of absurdity Christ's enemies
were driven to of old, when to evade the evidence exhibited in
his miracles, they said, " he casteth out devils by Beelzebub ; "
for both ecjually suppose, tha,t Satan is divided against him-
self, and is pulling down his own kingdom with his own
hands. (Matt. xii. 24, 26.)
To be blind to the glory of Christ crucified, is of the same
nature, and altogether as criminal, as to be blind to the glory
of God the Father ; and to be an unbeliever in the Son, as great
a vice as to be an enemy to the Father ; and to reject revealed
religion, an argument of as bad a heart, as downright atheism.
The sentence therefore is just, "he that believeth not shall be
damned ; " for the gospel caiTies its own evidence along with
it, as clearly as the visible creation. Nay, all the divine per-
fections are more clearly to be seen in the cross of Christ, to
one not criminally blind, than the invisible things of God be,
in the things which are made ; for the glory of God is to be
seen in the face of Jesus Christ. So" that, with the Jews of
old, all who live under the light of the gospel in any age, have
no cloak for their sin, if they continue unbelievers.
VI. If the design of Christ's mediatorial office and work was
to do honor to the divine law, we may hence learn the nature
of Christ's merits, or why his obedience was so meritorious in
his Father's eyes, and why the sacrifice of himself was so
acceptable, of so sweet-smelling a savor, and his whole charac-
ter, office, and work, so infinitely well-pleasing to the Deity,
that, to testify his approbation in the sight of the whole uni-
verse, he raised him from the dead, took him up into heaven,
gave him a place on his own throne, and at his own right hand,
issued out public orders through the world above, " Worship
him, all ye gods ; " and resigned up all the angelic hosts to his
command as ministering spirits to do his will, and set him at
the head of the whole universe, with all power and authority
in heaven and earth, to reign till all his enemies are put under
his feet, and his whole scheme carried into execution, putting
all things under him, not only all created things, but even God
the Holy Ghost, to be sent in his name to convince the world
of sin, and eifectually to call home the elect to God through
MEDIATORIAL OFFICE AND WORK. 323
him, for all things were put under him, him only excepted who
did put all things under him. And further, to testify his appro-
bation and infinite delight in the obedience and sacrifice of his
Son, peace and good will are proclaimed to this revolted world,
God becomes propitious, ready to be reconciled to any, how
vile soever, who repent and return in the all-prevailing name of
Jesus Christ, his beloved Son, in whom he is well pleased ; so
now repentance and remission of sin in his name may be
preached to all nations, and whosoever will may come, may
return to God through him, the fullest assurances of acceptance
in his name being given. I say, if the design of Christ's media-
torial office and work, of his life and death, was to do honor to
the divine law, we may see the reason why his merit is so great
in his Father's eyes, and why he is thus accepted and thus
rewarded by him ; it was because in all, he declared his Father^s
righteousness. He rendered to God the glory which was due
unto his name. He glorified his Father on earth, and therefore
his Father glorifies him in heaven.*
Our revolt from God, in this lower world, had been an open,
public, practical declaration, in the sight of the whole intel-
lectual system, — that the infinitely glorious Majesty of heaven
and earth, was not worthy to be loved and obeyed by his crea-
ture, man, as his law required ; nor should we deserve, nor need
we fear, that we should be punished according to his law, if we
did rebel.
Love to the Deity, in the Governor of the world, awakened
infinite resentment. And to bear testimony against this infi-
* There are thousands that talk of trusting in the righteousness of Christ, who
hate his righteousness with all their hearts. They pretend to build all their hopes
on his merit, when that, in him, which was so meritorious in his Father's eyes, is
the very abhorrence of their souls. Every carnal, unregenerate heart, is at enmity
against the divine law. (Rom. viii. 7.) But to hate the divine law, is to hate
that, in a conformitj' to which the righteousness of Christ consisted, and his merit
lay. He who is disaffected to this law, is therefore equally disaffected to the true
and real character of Christ ; he hates that righteousness of Christ, which was so
meritorious in his Father's eyes. And can a man consistently and really trust in
the merit of that, which, in his eyes has no merit in it, but is rather altogether
odious ? Is not he, who denies the infinite amiablencss of the Deity, as he is in
himself, and yet pretends to trust in the righteousness of Christ, which consisted in
treating God as an infinitely amiable being, guilty of the most ignorant and stupid
self-contradiction ? What then is it, that men do trust in, to whom the gospel
is entirely hid ? What is the Chi-ist they love, and what do they mean by his
righteousness and merit ? WTiy, one man believes that the law is abated ; and
this gives him comfort : another believes there is forgiveness with God for im-
penitent sinners ; and this gives him hope : and another believes his sins in
particular are forgiven ; and this gives him joy more abundantly. And each one
calls his belief faith in Christ, when it is the belief of a lie. And each one thinks
he loves Christ and trusts in his righteousness, because he loves and trusts in his
own lie ; for a lie is at the bottom of the confidence of every carnal man ; and a
lie, which the divine law, were it set home, would detect. (Rom. vii. 7, 8.)
321 THE DESIGN OF CHUIST's
nitely impious and wicked insult, all the huinau race were
doomed to eternal death. Thus was the Avrath of Clod revealed
from lieaven.
The interposition of the Son of God in our nature, to obey,
and die in tlie room of rebellious, guilty man. was a practical
acknowledgment, made in the most public mamier, in the sight
of heaven and earth, and in a manner the most honorary to
the Ueity, — that God was as worthy to be loved and obeyed,
as the law supposed; and our disalFcction and rebellion as great
an evil ; and that therefore tlie law, in all its strictness, and
with all its curses, is holy, just, and good. Thus God's dignity
was asserted, his authority owned, the righteousness of his
government declared, his moral character vindicated, and sin
condemned, and in the whole, the glory given unto God which
was due unto his name. This pleased the holy Governor of
the universe. lie smelt a sweet savor in this sacrifice, exalted
his Son, and became propitious to a guilty race through him.
For now he "might be just, and the justifier of him which
believelh in Jesus."
He might be just. — Just to the rights of the Godhead, to
the honor of his law and government, and sacred authority,
these being all effectually secured. Nay, to become propitious
to a guilty world, as a reward of Christ's merit, was an honor,
an infinite honor to his Son, who had honored him ; and so
was to the glory of God the Father. For if the Son is honored
for honoring the Father, it is all to the glory of God the Father.
(Phil. i. 11.) To bestow erernal life on the foot of law, in
testimony of his approbation, when his creatures, by supreme
love and honor, and universal obedience to him, practically
acknowledge him to be God and Lord, is altogether to the
glory of God the Father. Even so it was in this case also.
And thus God might be just, even as just to his own honor, in
every point of view, in justifying him that believeth in Jesus,
as he would have been in the bestowment of eternal life, as a
reward to perfect obedience, had man remained loyal to his
sovereign; for, not only was the curse removed, but even the
blessing itself was merited. And while bestowed as a reward
to him whose merit lay in glorifying his Father on earth, the
very bestowment of the blessing was to the glory of God the
Father. And thus God might be just, and the justifier of him
which believeth in Jesus.
Which believeth in Jesus. — Who in a view of the glory of
the divine nature, and the excellency of the divine law, and
conscious to the incxcusableness and infinite criminalness of
his disaffection and rebellion, believes that the Son of God hath
MEDIATORIAL OFFICE AND WORK. 325
become incarnate, lived, and died, for the ends already men-
tioned, and in this belief is encom-aged and emboldened in his
name to return and come to God ; to come to God through
him. For, to come to God by Christ, (Heb. vii. 25,) in the
name of Christ, (John xvi. 23,) believing on his name. (John
i. 12,) and to have boldness to enter into the holiest by the
blood of Jesus, (Heb. x. 9,) are all expressions of the same
import.
Heavenly things cannot be fully represented by things
earthly ; however, our conceptions of the nature of Christ's
mediation may be a little assisted by such a similitude as
this : —
Suppose a father, of an unblemished character, admirably
skilled in the art of government, at the head of a numerous
family of children, wise and upright, and kind in all his con-
duct towards them ; in a word, suppose his character without a
blemish, and his government without a fault. In this case,
there can arise no disaffection to his person or government
among his children, unless the fault be wholly on their side ;
for it is supposed there is no fault on his. His eldest son grows
proud and haughty, loves bad company, and turns debauchee.
Meanwhile, he naturally becomes disaffected to his father's
character and government, and disrelishes all his ways. At
length he rises in open rebellion, leaves his father's house, and
seeks another home, and blackens his father's name wherever
he goes. He is blamed by the neighbors, and he justifies
himself; but all he says in his own vindication is to his father's
condemnation ; for he cannot say one word to justify his own
conduct, but which at least implicitly declares the fault to be in
his father ; for if his father is wholly right, he is wholly wrong.
A self-justifying spirit, therefore, in him, is most provoking to
his father. But as his disaffection is great, he entertains a very
ill idea of his father's character, and is heartily at enmity against
his government, and it is as natural to justify himself and
declaim against his father's conduct, as it is to breathe ; and let
any man appear a hearty friend to his father, vindicate his
character, and justify all his conduct, he feels himself reproached,
and in a rage is ready to rise and revenge himself; and protests
he never will be reconciled to his father, and live at home,
unless he will alter his whole plan of government, and bring
down the orders of his family to his taste. But as the father is
conscious there is no fault on his side, so it appears to him
inconsistent with his own honor, and with the general good of
his family, to alter in one single point. For, says he. " My
rebellious son is altogether to blame, and there is need of alter-
VOL. II. 28
321) TIIK DK-^inV OK CHUISt's
atioii ill none Imt him." Tims stands tlio controversy. Should
he, in a dchriurn, believe his father's character entirely altered,
and that he was becotne altogether love to him, rebellious as he
is, the delusion might give him joy, and confirm his vicious
tem])«'r, both at once. Should one undertake to be a mediator,
under a notion that the father was partly to blame, a little too
rigid, it might please the son, but it would be an alfront to the
father: and such a mediator would lose all his influence in a
moment. He would be looked upon as taking the wrong side,
and countenancing wickedness; a minister of sin, one that
hated righteousness and loved iniquity. No mediator could
find acceptance, but one who should most ex})licitly declare the
father to be wholly right, and the rebellious son to be wholly
wrong. Nor could his mediation be of any influence to pro-
cure a pardon, any further than it tended to assert the father's
injured character, and vindicate his abused government, and
establish his aflVonted authority, and humble and reclaim his
haughty, ruined child. Nor could any repentance be ever
looked upon sincere, or any reconciliation be esteemed genuine
in the rebellious son, but what should have its foundation in
thorough conviction that his father's character and government
were wholly right ; and his own temper and conduct, from first
to last, entirely wrong. An entire alteration in the state of his
mind would therefore be absolutely necessary, to the end his
father's character and government might appear in their native
beauty. And as soon as ever he begins to see the beauty of his
father's character and government, he will begin with all his
heart, to take all the blame to himself; and be ready, with the
prodigal son, to say, "Father, I have sinned against heaven and
in thy sight, and am no more worthy to be called thy son."
And now he will be glad to return, if he may.
A crime may be too great to be forgiven, merely upon
repentance, let the criminal be ever so penitent. Thus, a wilful
murderer must be put to death, let him be ever so sorry for his
crime. And thus a prince, lately married to a poor maid, who,
notwithstanding all her obligations to fidelity, soon after mar-
riage, to his great reproach, prostitutes herself to the meanest
wretch in the kingdom, is obliged in honor to himself and to
his kingdom, to put her away, let her penitency be ever so
great. Pardon cannot be granted in such cases merely upon
repentance ; something further is plainly needful. But these
instances fall infinitely below the case they are designed to
represent ; for, in the sight of God, a sinner, ever so penitent for
his crimes, deserves so much to be cast ofl' forever, that infinite
wisdom, goodness, and rectitude, judged he could not honor-
MEDIATORIAL OFFICE AND WORK. 327
ably be pardoned and received into favor, unless the Sou of
God himself would become incarnate, and stand, and obey, and
die in his stead. Penitence is so far from being a sufficient
atonement for our sins, that merely the defects attending the
deepest repentance of the most humble, broken-hearted saint on
earth, according to law, that j^rfect rule of right, merits eternal
damnation. There is no hope, therefore, in the case of a peni-
tent sinner, absolutely no hope at all, but what arises from the
atonement, merits, and meditaion of Christ, and the free grace
of God through him, as revealed in the gospel.
This view of the mediation of Christ may help us to under-
stand the following Scripture phrases: — (John iii. 17.) God
sent his Son, that the world through him might be saved.
(1 John iv. 9.) That we might have life through him. (John
XX. 31.) Have life through his name. (Rom. vi. 23.) The
gift of God is eternal life through Jesus Christ. (Acts x. 43.)
Through his name whosoever believeth in him shall receive
remission of sins. (1 Cor. vi. 11.) Justified in the name of
the Lord Jesus. (Rom. v. 1.) Have peace with God through
him. (Rom. v. 9.) Saved from wrath through him. (John xiv.
6. ) He is the way to the Father, and no man cometh to the
Father but by him. (John x. 9.) I am the door. By me if
any man enter in. (John xvi. 23.) Ask the Father in my
name. (Heb. vii. 25.) Come to God by him. (1 Pet. i. 21.)
By him do believe in God. (Heb. x. 19, 20.) Boldness to
enter into the holiest by the blood of Jesus. By a new and
living loay, which he hath consecrated for us. (Eph. ii. 18. J
Through him have access to the Father, (Eph. v. 20.)
Giving thanks always for all things unto God and the Father,
in the name of our Lord Jesus Christ. (1 Pet. ii. 5.) Oifer
up spiritual sacrifices acceptable to God by Jesus Christ.
(Eph. i. 6.) Made us acceptable in the beloved. (2 Cor. v. IS,
19.) God hath reconciled us unto himself by Jesus Christ.
God was in Christ reconciling the world to himself.
For as the mediation of Christ was designed to secure the
divine honor, and open a way for the exercise of divine grace
to the glory of God the Father, and as he hath finished the
work appointed him to do ; so through liim God can consist-
ently with his honor, call and invite a guilty world to return
and be reconciled, and can stand ready to pardon and receive to
favor, and give eternal life to all that come to him in Christ's
name. And whosoever shall hear God's call, understand and
believe the gospel, may see sufficient warrant to come, may
have boldness to enter into the holiest by the blood of Jesus, to
328 rm: dkskjn of Christ's
come to CioJ by liiiii ; and siuh shall lie justified in his name,
freely hy divine grace ihiouyh the redeinjjtion which is in
Clirist Jesus; be accepted liiemselves in the beloved, and their
spiritual sacrifices be acceptable to God by him ; and through
him they may have peace witli God, and rejoice in hope of the
glory of God. And whatsoever they ask in his name shall be
granted. For through him they may have access to God.
And the same view of the glory of the holy majesty of
heaven and earth, which brings us to see that God and his law
are wliolly right, and our disaffection and rebellion wlioUy
wrong, and infinitely criminal, and so to see our need of Christ's
mediation, righteousness, tmd atonement ; at the same time dis-
covers God to be the supreme good, and the gospel to be true.
In consequence of which, it appears our highest duty and
highest interest to return to God, the fittest and happiest thing
in the world. This begets an inclination to return to God as
our sovereign Lord and supreme good. And so a foundation
for repentance towards God and faith towards our Lord Jesus
Christ, and for every filial grace, is at once laid in the soul.
We return to God in Christ's name, conscious eternal destruc-
tion is our just desert. Our courage, our boldness, even all our
hope of acceptance, is from mere grace and infinite goodness
of God through Jesus Christ. Hell our due, we look only to
free grace through the redemption which is in Jesus Christ.
Our whole dependence rests here. And this is what St. Paul
calls, "faith in Christ's blood." It implies an understanding
and belief of the report of the gospel, as to the nature of
Christ's mediatorial office and work, and an exercise of heart
towards the Mediator, answerable to the nature of his office
and work, called "receiving him," and "believing in his
name;^^ and denoted by those phrases so often used in the
New Testament, when speaking of a sinner's coming to God by
Christ, i/iroHgh Christ, in the name of Christ. For to come to
God by Christ, through Christ, in the name of Christ, and by
faith in Christ's blood, are all of the same import.
To say, that faith consists in " the bare belief of the bare
truth," without admitting any other idea into its definition,
does not come up to the plain purport of these phrases, which
evidently denote a dependence on him as Mediator. To
come to God in his name, by him, and through him, who is
the appointed Mediator between God and man, is not only
to believe him to be such, but also to be alfected towards
him as such, in all our approaches to God. It is not only
to believe him to be the Messiah, but to believe in his name
MEDIATORIAL OFFICE AND WORK. 329
as such, and to have boldness to enter into the holiest by his
blood." *
Should a soldier belonging to the army of Prince Ferdinand,
steal away into the Prussian camp, and attempt to murder that
noble hero, the king of Prussia, to whose glory Prince Ferdi-
nand is most firmly attached ; should this wicked soldier be
apprehended, condemned to die, and brought forth to the gal-
lows ; and while both armies are assembled to see the execu-
tion, and agreed to cry, '' Away with such a vile fellow from the
earth, he is not fit to live ! " should Prince Ferdinand step forth,
* Objection, To come to God in the name of Christ ; is the fruit of faith, and
not that faith itself by which we arc justified. He who believes the gospel to be
true, has the whole of that which the New Testament means by justifying faith.
He will come to Christ, and come to God in the name of Christ ; but these are
the fruits of faith, and not faith itself.
Answer. I grant these arc the fruits of faith. That is, the fruits of a beUcf of
the truth of the gospel. But the question is still undetermined, which is this :
Does not the New Testament mean to comprehend this belief and these fruits of
it, in justifying faith? Or does tliis belief justify a sinner prior to these effects ?
Our Savior said, " Ye will not come to me that ye might have life." If a bare
belief that he was the Messiah, entitled to eternal life, then one who believed
this had a title to eternal life before he came to him, and if so, he had no need to
come to him that he might have life. Our Savior directed his disciples to ask all
things of the Father in his name. He also taught them every day to i)ray, " for-
give us our debts." Query : How can we go to God in the name of Christ for
the pardon of daily transgressions, if pardon is not to be obtained tins way ? If
pardon is had " by a bare belief of the bare truth," v.e are not in the behef of the
truth to ask for pardon in the name of Christ, because we are pardoned already.
And so we are never to ask pardon in the name of Christ at all. Before we be-
lieve the gospel, we cannot do it : and when we believe the gospel, it is too late ;
for we are pardoned already. And if we sin, as we daily do, we must never
look to God in the name of Christ for pardon, repent and pray, looking toward
the holy temple, as the Jews were dii-ected to do, (1 Kin. viii.,") but only beUeve
the gospel to be true. That is, believe that there is forgiveness with God through
the atonement. But we are not to say, " Have mercy upon me, O God, accord-
ing to thy loving-kindness ; according to the multitude of thy tender mercies,
blot out my transgressions ; for this is something more than " a bare belief of the
bare truth ; " and so is not proper in order to obtain pardon. And so neither at first
conversion, nor through the course of our lives, have we any occasion, nor ought
we to look up to God in the name of Christ, and pray, saj-ing, " forgive us our
debts." We must only believe the gospel to be true, and mthis belief, according
to Mr. Sandeman, wo are to be perfectly "passive," "no act, exertion, or exer-
cise of the human mind," is to be in tlie affair ; for pardon at fii'st conversion,
and afterwards is, he grants, to be obtained in the same way. (Letters on
Theron, p. 418.) A wrong notion of the gospel, leads Mr. S. to this wrong
notion of faith. For if this be the sum of the gospel, " there is forgiveness with
God for impenitent sinners through the atonement, to be by God dispensed
according to his sovereign pleasure, in a sovereign way : then in the nature of
things, there is ground only for a passive belief of this truth." There is in fact
no room for any " act, exertion, or exercise of the human mind," in the affair.
But if the gospel reveals God as ready to be reconciled to all that come to him in
the name of Christ, then no sooner do I believe the gospel to be true, but I also
come to him in the name of Christ. As to what is implied in the declaration of
the gospel, (see sect. vii. and viii.) if it should appear that there is no forgiveness
with God for impenitent sinners, while such, Mr. S.'s scheme, must be esteemed
fundamentallv wrong.
28*
/530 THK DESIGN OF CHRISt's
and before all the multitude justify the law by which he is
condemned to die, and offer a ransom for his life to the accept-
ance of his Prussian majesty ; and then turning to his wicked
soldier, should he declare, " O guilty wretch ! repent of this thy
wickedness, and on thy knees ask pardon of his Prussian
majesty in my name, and thy sin shall be blotted out : " would
not the meaning of the words be easy to the understanding of
all the assembled multitude ? Not his repentance, nor his
asking pardon in Prince Ferdinand's name, do in the least coun-
terbalance his crime, or pay a ransom for his life. Prince Fer-
dinand's mediation, ransom, and declaration, are the sole founda-
tion of hope to the guilty wretch. Emboldened by these, he
falls at his Prussian majesty's feet, and with a penitent heart,
looks up to him for pardon in Prince Ferdinand's name ; and,
in this way, is forgiven, simply on Prince Ferdinand's account.*
But no similitude from earthly things can fully reach the case
before us: because the hifinite dignity of the great King of the
universe, against whom we have rebelled, not only renders our
past, but even our present guilt, infinitely great. The true con-
vert, therefore, not only deserves eternal damnation in the
highest exercises of repentance, every whit as much as he did
before, according to law and strict justice : but also deserves
eternal damnation afresh for the imperfections attending his
very repentance. The blood of Christ, and the gracious declar-
ations of the gospel, are therefore in an eminent and peculiar
sense, the only foundation of hope there is in his case. But of
this more afterwards.
* But should the -wicked soldier be too stomachful to fall upon his knees and
ask pardon in Prince Ferdinand's name, his belief, that in this way pardon might
be obtained, would not entitle him to it, but rather render him the most inexcu-
sable man alive. So had an Israelite, bitten with a fiery serpent, believed that
■whosoever looked up to the brazen serpent should be healed, but not desiring a
cure, should he refuse to look up, belief would not have healed him. So had
Peter's hearers on the day of Pentecost, when pricked at the heart to think that
they had murdered the Messiah, refused to repent and be baptized in the name
of Jesus Christ, notwithstanding the call they had, their belief that he was the
Messiah, and that there was forgiveness with God through his name, would not
have entitled them to pardon. And therefore, " a bare bcUef of the bare truth,"
is not the whole of what is comprised in the Scripture notion of justifying faith.
But, says Mr. Sandeman, (Letters on Theron, p. 417,) "if more than a bare
persuasion of the truth be admitted as requisite to justification," the whole of
Christianity is overthrown : to which it may be answered, that Peter made
repentance requisite. (Acts ii. 38; iii. 19.) But, says Mr. Sandeman, "the sin-
cere jDcnitcnt maybe saved without any Christ or atonement at all." (p. 89, etc.)
No ; Peter not only said, "repent," but also, " be baptized in the name of Jesus
Christ, for the remission of sins ; " and constantly affirmed, that there is no other
name whereby \vc must be saved. Peter's penitents, therefore, could be saved
only in the name of Christ. But to say that repentance is before forgiveness,
overthrows the whole gospel, in Mr. Sandeman's view ; and indeed it does over-
throw his whole gospel, namely, that there is forgiveness with God through the
atonement, for impenitent sinners, while such, before any act, exercise, or exer-
tion of the mind. But of this, more in sect. v. and viii.
MEDIATORIAL OFFICE AND WORK. 33]
VII. If the design of Christ's mediatorial office, labors, and
sufferings, was to do honor to the divine law, and if hereby he
has opened a way for the honorable exercise of divine grace
towards sinners ; then on the cross of Christ, every motive,
every encouragement to repentance for sin, and a hearty recon-
ciliation to God, is collected and brought to a point. God is
declared to be an absolutely perfect, an infinitely glorious and
amiable being, infinitely worthy of supreme love and honor,
and universal obedience. The divine law is declared to be
holy, just, good, and glorious: our disaffection and rebellion
to be altogether groundless and infinitely criminal ; and yet we
have the fullest proof that God is ready to forgive, through the
blood of his own Son. all those who repent and return to him,
in the name of Christ ; in which all the motives and encourage-
ments to repentance and reconciliation are virtually comprised
Had the Son of God died, because the law was too severe to
purchase abatements, the cross of Christ itself had justified
our disaffection to that perfect rule of right, and our enmity to
the divine character therein exhibited. The cross of Christ
had declared, that we were right, and that God was wrong.
But when he obeys the law himself, and in his own body bears
its curse on the tree, in our room and stead, because the law-
was good, to do it honor ; if we still object, we have no cloak
for our sin ; nay, we must give up our objections, or renounce
Christianity. To believe the gospel to be true, is to give up
all our objections as impious and blasphemous ; to acknowledge
God to be wholly right, and take all the blame to ourselves ;
to come cordially into the import of Christ's death, is to look
upon God as infinitely glorious, and ourselves as infinitely
odious : truths sealed by that blood which made atonement,
and opened a way for our pardon. And if God is infinitely
worthy of supreme love and honor, and universal obedience ;
and if we never had any reason to be disaffected to him ; and
if our rebellion from first to last has been entirely groundless ;
nay, infinitely criminal ; and if yet, after all, God is ready to
forgive us on Christ's account, and invites us to return and be
reconciled through him, and offers in this way to become our
God and Father forever ; what further, by way of motive or
encouragement, can be presented before our minds, to induce
us to repent and be converted, to return and be reconciled to
God? And yet, all this is set in the strongest point of light on
the cross of Christ, if he died because the law was good, to do
it honor. (Compare Rom. iii. 25, 26 ; and 2 Cor. v. 20, 21.)
There can now, therefore, be nothing but our disinclination
to a reconciliation to God, that can be as a bar in the way of
332 Christ's mkdiatorial okfick and ^vnuK.
our roturii. l-'or on God's side, all things arc ready, and he
nivitcs ns to come. His oxen and fallings arc killed ; the feast
is j)rci)arcd, the doors of his house, th(3 gates of heaven are open,
and we, aj)ostate, hell-deserving rebels, have not only free lib-
erty to return to our allegiance, but are urged, are bcseeched,
and that by God himself and by his Son, to be reconciled.
Every beauty meets in the divine character, and every excel-
lency in his government ; our disaffection is not only ground-
less, but infinitely criminal ; and all this is declared, is sealed
and confirmed, by the very blood that was shed to make atone-
ment ; nothing, therefore, can keep us back but our own hearts,
nor can the fault be any where but in ourselves. How inex-
cusable our guilt, how aggravated our damnation, if, after all,
Ave refuse to return and be reconciled !
Should any say, " I do look upon the divine law, holy, just,
and good ; and I feel reconciled to God." Well : but how-
came this to pass? "I believed myself delivered from the
curse, and that God was reconciled to me." If this is all, you
are still blind and deaf to the import of the cross of Christ,
which declares the divine character to be perfect in beauty, and
his law to be holy, just, and good, previous to the consideration
of our being pardoned ; and that our disaffection to the divine
character and government was inexcusable and infinitely crimi-
nal ; and would have remained so, had we never been forgiven.
It is not the divine character and government, therefore, you
are reconciled to ; but the whole of your reconciliation consists
in a belief that you are safe. And this is not to be reconciled to
God; it is only to love yourself. "But it is impossible I
should be reconciled to God on any other ground." That is,
impossible you should look on the divine character and gov-
ernment perfect in beauty, without a blemish, although thus
declared to be,, on the cross of Christ, and the declaration sealed
with the blood of God's own Son. Christ died to condemn
your sin. to declare your disaffection infinitely vile ; you extenu-
ate your sin, and justify your disaffection ; and cry, " It is im-
possible I should do otherwise ; impossible to look upon God
as a lovely being, only in belief of his love to you ; " which js
implicitly to say, that there is "no loveliness in the divine
nature, only on account of his love to you." And so, if you
are damned, God will be no longer God. Language not of a
humble penitent, but of a haughty rebel; not harmonizing with
the import of the cross of Christ, but exactly the reverse. For
had it not been a becoming, glorious thing in God to punish
sin according to its desert, the death of Christ had been
entirely needless.
SIN AN INFINITE EVIL. 333
SECTION V.
SIN AN INFINITE EVIL,
As to the degree of faultiness there is in sin, or, in other
words, as to the degree of blameworthiness, there is in a
creature's becoming disaffected to, and rising in rebellion
against, the infinitely glorious God that made him, it cannot
be determined by the sentiments of the rebels themselves, who
will naturally be apt to extenuate their fault, and justify their
conduct. There is no so easy and safe a way to determine
this point with exactness as to appeal to the judgment of God,
who knows what our obligations to obedience precisely are,
and with the greatest exactitude balances the degree of our
blame. And besides, it is by his judgment this matter is to be
finally decided.
But the divine law, which is a transcript of the divine
nature, and which expresses the very sentiments of his heart,
and by which he will finally judge the world, in the penalty it
has threatened to the transgressor, exactly determines what
God's judgment is in this case ; in which it is written, " Cursed
is every one that continueth not in all things written in the
book of the law to do them." This curse contains all that
evil, which the law threatens, and which Christ came to deliver
us from, and which the wicked will be doomed to at the day
of judgment. What the wicked will be doomed to at the day
of judgment, when God will render to every man according to
his works, our Savior has determined in the most express man-
ner. (Matt. XXV. 41, 46.) "Depart from me, ye cursed, into
everlasting fire, prepared for the devil and his angels. And
these shall go away into everlasting punishment ; but the
righteous into life eternal." It will be more tolerable for some
wicked men at the day of judgment than for others, as some
are guilty of fewer and less aggravated crimes, (Matt. xi. 20, 24 ;)
but however different the degrees of pain will be to different
persons, yet the misery of each one will be eternal ; that is,
infinite in point of duration. For no one is ever to be released
out of hell. For there is a great gulf fixed, (Luke xvi. 26;)
and the fire is never to be quenched and the worm never to die,
(Matt. ix. 44, 46, 48;) for the wicked are to be punished with
everlasting destruction. (2 Thess. i. 9.) And as the divine law
denounces the curse for the first transgression, for any one sin,
so there is consequently no one breach of the divine law, but
what in the judgment of God deserves everlasting misery. But
334 SIN AN INFINITE EVIL.
everlasting misery is an infinite punishment : and therefore
in the jndizment of (Jod there is an infinite evil in sin; yea,
there is no one transgression of the divine law, but what is
infinitely evil.
And it must be remembered, that tliis law, in Vhich the
Judge of all the earth threatens eternal misery for any one
transgression, for not continuing in all things, was in force and
binding on all mankind, antecedently to a consideration of the
gift of Christ and the work of redemption by him ; and was by
God esteemed to be holy, just, and good, and the whole world,
Jew and Gentile, were by him looked upon as guilty, their
mouths stopped without excuse, no objection against his law,
no plea in their own behalf to make, not one word to say.
And in this view, he gave his only-begotten Son to die in their
stead. To deny this, is to renounce the gospel. And all who
believe that Christ died to save sinners from the eternal tor-
ments of hell, must grant that, antecedent to a consideration of
his death, they were justly exposed to such a punishment; as
otherwise his death for this end had been needless. But if
they were justly exposed to such a punishment antecedently to
a consideration of his death, then sin, previous to a considera-
tion of the grace of the gospel, was an infinite evil. But,
I. If sin is an infinite evil, antecedently to a consideration
of the gift of Christ, then God is infinitely worthy of supreme
love and universal obedience from us, considered merely as
being what he is in himself and our Creator ; for if he is not
infinitely worthy, we cannot be infinitely obliged. And if our
obligations are not infinite, we cannot be infinitely to blame.
It is, therefore, the plain import of the divine law, that the God
who made us, and whose we are, is an absolutely perfect, and
so an infinitely glorious and amiable being ; and that, on this
account, we are under infinite obligations to love and obey
him. Therefore, that love to God which arises merely from
self-love, in a belief that Christ died for me, that my sins are
forgiven, and that I shall be saved, is not that kind of love
which the divine law requires, but a love essentially different ;
for, one wholly blind to the beauty of the divine nature, and at
enmity to the divine character as exhibited in the law, and so
in the eye of the law, dead in sin, may be full of this kind of
love, even as full of it as the carnal Israelites were of joy at the
side of the Red Sea.
And to deny that God is to be loved by believers with that
kind of love which the divine law requires, is to say, that the
law is not a rule of life to believers ; it is to set aside the divine
law and real holiness ; and to substitute affections merely selfish
SIN AN INFINITE EVIL. 335
and wholly graceless in their room. And this is the essence of
Antinomianism.
It is true, the gift of Christ, considered as a benefit done to
us, lays us under infinite obligations to love God with a love
of gratitude ; but at the same time, the very nature of the gift
supposes that we were before under infinite obligations to love
God for his own excellency, and infinitely to blame for not
loving him ; as otherwise the gift of Christ, to be a curse to
redeem ns from the curse of the law, had been needless. Now,
practically to deny the infinite amiableness of the Deity, and
our infinite obligations to love him as such, and then to pre-
tend to love God for the gift of his Son, is as though we should
say, " God does not deserve the love the law requires ; the law
was, therefore, an lun'ighteous law ; but Christ has redeemed us
from its curse, and we are glad; " which declaration would be
a full proof of our enmity to God and to his Son.
II. If sin is an infinite evil, if not to love the infinitely
glorious God our Maker with all our hearts, so as from love to
be perfectly obedient to his will in thought, word, and deed, is
an infinite evil ; then those who are wholly blind to the holy
beauty of the divine nature, and consequently entirely destitute
of true love and of true obedience, are, in the sight of God, infi-
nitely to blame for every thought, word, and action. The
ploughing of the wicked is sin. The prayers of the wicked are
sin. The sacrifices of the wicked are abomination to the Lord.
They are, in the whole frame of their hearts, and in the whole
tenor of their lives, contrary to the divine law. (Rom. viii.
7,8.) "The carnal mind is enmity against God; for it is
not subject to the law of God, neither indeed can be. So then
they that are in the flesh, cannot please God." And, (ver. 9,)
this is the character of all who have not the spirit of Christ ;
and therefore the whole frame of their hearts, and the whole
tenor of their lives, is infinitely odious, hateful, and ill-deserv-
ing in the sight of God ; exactly agreeable to the import of the
curse of the divine law. Therefore, when once a sinner's eyes
come to be opened really to view things as they in fact are, his
false hopes, his self-righteous claims, will be dropped in a mo-
ment ; and the justice of God in his damnation be clear beyond
dispute ; and God's disposition to punish sin according to law,
no longer appears as a blemish, but rather as a beauty in the
divine character; and "I will have mercy on whom I will
have mercy," not an ill, but rather a glorious perfection in the
Deity. However, these views, and an answerable frame of
heart, will not in the least diminish his desert of eternal dam-
nation, any more than the penitence of a wilful murderer will
exempt him from the gallows. For, —
336 SIS' AN INFINITE F.VIL.
III. Tf sill is an iiifinitf' evil, tlioi Ik- avIio is enlightened in
the kmnvlcdLre of God and Jesus (Jhrist, believers the gospel
with all his heart, repents, and is converted, still deserves, con-
sidered as in himself, and coni])ared with the law of God, that
perfect rule of right, eternal damnation as much as ever he
did,* because his present goodness does not in the least counter-
balance his former badness. Nay, instead of paying past debts,
he runs continually deeper into debt ; as he still falls short of
that perfect love and obedience which he owes to God : and so,
instead of deserving pardon for old sins, he merits damnation
constantly by his new ones. There is, therefore, absolutely no
hope in the case of a true penitent, but from the mere grace of
God through Jesus Christ. On the foot of law, there is no
more hope in the case of a penitent, than in the case of an
impenitent sinner; because, according to law and strict justice,
he deserves to be damned now as much as he did before ; for
his repentance, which is but of finite worth, when cast into the
balance in opposition to his guilt, which is infinite, is lighter
than if the smallest atom of matter were flung into one scale,
and the whole material system into the other ; for there is some
proportion between the least atom of matter and the whole
material system ; but there is no proportion between finite and
infinite. And therefore, as in the eye of law, so in the eye of
an enlightened conscience, the most exalted virtue of the most
eminent saint stands for nothing ; that is, is absolutely of no
weight at all in the least conceivable degree, to counterbalance
for any one sin ; and so he sensibly needs Christ and free grace
along with the chief of sinners.
To deny this, would be, virtually, to give up the whole of
divine revelation ; for in this view the divine law threatens
eternal death for any one transgression, without leaving any
* Some late writers, in their zeal against a self-righteous spirit, hardly dare
allow faith to be an act, lest it should bo made a righteousness of. Just sis if a
self-righteous heart could not make a righteousness of a passive as well as of an
active faith, and be as proud of his passivity as the Pharisee was of his fasting
twice in a week. Was this Paul's way to take down a proud, self-righteous
heart, who was so skilful and mighty to pull down ? No ; far from it : he took
quite another method, a method in its own nature apparently suited to answer
the end. It was to hold forth the divine law in all its strictness, and with all its
curses, as holy, just, and good ; witness his Epistles to the Itomans and (jalatians.
Not any distinction between active and passive was ever mentioned by him, or
has the least tendency to humble a proud heart. Eut to view ourselves in the
light of the divine law, will give us our true character, and let us see just what
we deserve at the hands of God our Judge, and our absolute need of Christ and
free grace. It was Paul's maxim, " The law is a schoolmaster to bring us to
Christ." Nor can any man possibly see his need of Christ, but by the law ; and
the law considered as holy, just, and good. For to do honor to the law as such,
was the design of Christ's mediation, and that without which his mediation had
not been needful for the salvation of sinners ; and by the law, the most holy and
active saint needs Christ as much as the chief of sinners.
SIN AN INFINITE EVIL. 337
room for repentance to alleviate the sentence. The trans-
gressor is doomed tg eternal misery without hope ; this is plain
fact. (Gal. iii. 10.) And this law is declared to be holy, just,
and good, to be just what in reason it ought to be ; and in this
view of it the Lawgiver judged it inconsistent with reason and
justice, and therefore incoiisistent with the honor of his right-
eous government, to exempt a sinner from the threatened pun-
ishment, in virtue of any atonement of less value than the blood
of his own Son; another plain fact. (Rom. iii. 25, 26.) He
who denies these two facts, must give up the whole of divine
revelation; and to grant them, is to grant all that has been
asserted.
It is possible that a sinner may be brought to repentance by
divine grace before he is forgiven ; * yea, it is certain that no
sinner ever was pardoned till he did repent. (Luke xiii. 5.
Acts iii. 19.) But it is impossible that a sinner ever should be
justified under any other notion than as being ungodly. (Rom.
iv. 5.) For one sin in the eye of the law, and so in the eye of
God the Judge, denominates a man ungodly, and subjects him
to eternal damnation. (Gal. iii. 10.) Nor can any future peni-
tence make any imaginable satisfaction ; he must be justified,
therefore, by God, as being ungodly, or not at all.
" Let the wicked forsake his way, and the unrighteous man
his thoughts, and let him return unto the Lord, and he will
have mercy on him, and to our God, for he will abundantly
pardon," was the language of the Old Testament ; and " re-
pent and be converted, that your sins may be blotted out,"
is the language of the New. Not that the penitent Jew, on the
foot of law and justice, could by his repentance be exempted
from death. Nay, just the contrary did the penitent Jew
acknowledge, when he came before the altar, bringing a bull
or a goat to die in his room. For " I have sinned, I deserve to
die," was the import of his conduct. Nor, neither, that the
penitent Christian does not deserve the damnation of hell,
notwithstanding his penitence ; for this, in the most explicit
manner, is acknowledged, in asking pardon in the name of
Christ. For if he is not so bad as to deserve eternal damna-
tion, he does not need that pardon which the gospel offers ;
much less does he need the Son of God to die in his stead, that
God may be just, and yet justify him. So that to ask pardon
in the name of Christ, is the most explicit acknowledgment
* This all Antinomians deny ; for as true repentance arises from lOve to God,
and implies love to his law, they say, it is impossible to love God or his law, till
first we know that our sins are forgiven ; and so it is impossible that repentance
should take place before forgiveness ; of Avhich more hereafter.
VOL. II. 29
338 SIN AN INKINITi: KVIL.
that ctonial dainiiatioii is our dut' by law : and tliat the law is
holy, just, and good, a glorious law, wortl^ to he magnified
and made honorable l)y the obedience and death of the Son
of God.*
If the divine law requires that Ave love God with all our
hearts, and yield a perfect obedience to his will ; and if our
original natural obligations to love and obey him are so great,
that, according to reason and justice, we deserve eternal wrath
for the least defect ; and if we measure ourselves by this rule,
and judge of our character and desert by this standard, instead
of finding any thing about ourselves to recommend us to God,
we shall feel that we are infinitely worthy of the divine wrath.
And the more penitent any saint in this world is, the more
* Some of the chief maxims on which St. Paul reasons throughout his Epistle
to the Galatians, to prove that no man can be justified on the foot of his own rir-
tue, arc these : " The divine law requires sinless perfection, on the penalty of
eternal damnation for the least defect." (Chap. iii. 10.) "Tliere is no other law
given." (Ver. 21.) "If justitication could have been obtained by this law, the
death of Christ had been needless." (Chap. ii. 21.) And from these maxims
he cuts off all self-righteous hopes by the roots. To assert, therefore, that there
is a law given, by which a sinner may be justified in the sight of God on the foot
of his own virtue, short of sinless perfection, and without any need of Christ's
atonement, even on condition of sincere repentance, is flatly to contradict the
apostle. It is surprising, therefore, to find so sagacious a writer as Mr. Sandcman
declaring this with such great assurance ; and equally surprising that he should
think to prove his point from the 18th and 33d chapters of Ezekiel ; when every
pious Jew knew, that, let his repentance be ever so sincere, yet according to
the whole tenor of the Mosiac dispensation, without shedding of blood there
could be no remission. (Ueut. xxvii. 26. Heb. ix. 22. See Letters on Theron,
p. 89, 90.)
If it should be inquired, What led so learned a writer to commit such a blun-
der ? It was in support of his leading design, the darling point in his scheme,
namely, that there is forgiveness with God through Christ for impenitent sin-
ners, while such, before any " act, exercise, or exertion of their minds whatso-
ever;" and consequently before repentance ; a "passive belief " of which, he says,
" quiets the guilty conscience, begets hope, and so lays a foundation for love."
For if a penitent sinner may be justified on the foot of his own goodness, without
any respect to Christ and his atonement, none can stand in any need of Christ
and his atonement but impenitent sinners ; and so his main point is proved. For
the only design of Christ's death of consequence must be to procure pardon for
impenitent sinners, remaining such. For if ever they should be brought to
repentance, according to his scheme, they may be justified on the foot of their
own goodness, witliout any need of Christ or his atonement ; and accordingly
his good man is never brought to true repentance. " All his godliness consists
in love to that which first relieved him ; " (Letters to Mr. Pike, p. 8 ; ) and there-
fore his godliness does not at all consist in love to God's law, without which there
can be no true repentance. And therefore ho can by no means allow that the
119th Psalm gives the character of David, or is applicable to any other good
man, because it abounds with such expressions of love to God's law. To
whom then must it be ap])licd? To Christ, he says; forgetting; what the Psalmist
had said, (ver. 67,) " Before I was afflicted, I went astray ; " which is a full proof
that Christ, who never went astray, is not the person spoken of. (Letters on
Theron, p. 55, 117.)
But from Mr. Sandeman's manner of reasoning, (p. 88,) it is easy to foresee
that he will object, that if repentance is before forgiveness, no child of Adam can
be forgiven. For, according to him, this sets pardon " as high above the reach
SIN AN INFINITE EVIL. 339
sensible lie will be that this is the truth. And, accordingly,
St. Paul, who was doubtless the most humble, penitent, broken-
hearted saint that ever lived, viewing things in this light, felt,
after all his attainments, that he stood in as absolute need of
Christ and free grace, as any other sinner in the world. " I
through the law am dead to the law. I count all things but
loss, that I may win Christ, and be found in him." And in
this view he strenuously asserted, that " by the deeds of the
law no flesh could be justified in the sight of God." Not one
more than another ; not himself more than the vilest wretch
on earth.
Wherefore, if saving faith implies, in its nature, repentance
and conversion, and contains the seeds of every Christian grace,
of one whose conscience is awake, as the perfections required by the divine law
itsel£ It must cost me as much labor to come within the reach of it, as to con-
form my heart to the law of God. Of all corruptions of the gospel, this is the
most dangerous." However, he may be told, that dangerous as he thinks it is,
the gospel was thus corrupted, if he will call it by that name, by Christ and his
apostles, who always taught, that repentance is before forgiveness, as will be
proved in the sequel. And if he is for an easier way to heaven than Christ and
his apostles taught, it is no good sign ; rather, it is the grand characteristic of a
popular preacher, how odious soever the name may sound in his ears. So our
Savior declares. Matt. vii. 13, 14, 15.
If he should further object, that the plain design of the prophet Ezekiel was to
convince the self-righteous Jews in Babylon that if they perished in their sins,
the fault would be wholly in them, I readily grant it. And one way he takes
to work this conviction in them, is to call upon them to repent, asserting that
there is a sure connection between repentance and forgiveness ; which was no
new doctrine, as appears from Lev. xxvi. 40, 42. 1 Kings viii. ^6, 50. Prov.
xxvui. 13. Isa. Iv. 7. Jer. iv. 4. The only question is, whether the author of
the Epistle to the Hebrews was mistaken, or not, in affirming, that under the
Mosaic dispensation, without shedding of blood there was no remission. (Heb,
ix. 22.)
Besides, if God could, consistent with the honor of his government, have
granted remission of sins to a sincere penitent, without any atonement ; by parity
of reason, he might also as well have granted repentance, without any atonement;
and so the death of Christ was wholly needless. Sinners might have had
repentance and remission of sins, and eternal life, as well without as with it.
And thus Christ is dead in vain, and Christianity overthrown, on Mr. Sandeman's
scheme. For if the death of Christ was needless, the gospel, which brings us
the news of his death, is a fiction ; for it must have been foolishness, and not the
wisdom of God. It must have been inconsistent with every divine perfection,
for God to have given his Son to die, had his death been needless. Mr. Sande-
man, therefore, must give up his present scheme, or give up the gospel, or be
inconsistent. But how was it possible that Mr. S. should rightly understand
and cordially believe the Scripture doctrine of atonement, while his mind was
so full of prejudice against the divine law? Indeed, he has not expressed his
enmity against the divine law in such a shocking manner as Mr. Cudworth has
done ; but to an attentive reader it may be plain, they both view it in the same
point of light ; in itself an ugly law. And all their love to God and his law
arises merely from a belief or hope they are delivered from its curse ; or rather,
strictly speaking, they have no love to God or to his law ; but, as Mr. S.
accurately expresses, " all his godliness consists in love to that which first
relieved him," viz., a beUef there was forgiveness with God for impenitent
sinners, while such. This he loved ; and this love is the whole of his
religion.
310 SIN AN INKINITF. KVIL.
yet it can have no influence into our justification in the sight
of Gt)(l, as our virtue ; because, considered as such, it is of no
\vciglit to counterbalance our blame, if our blame be infinitely
great ; no weight at all. The least sand in an hour-glass
would do more towards counterbalancing the whole material
system, all put into one scale, than the faith, repentance, and
all the other graces of the best saint in the world would,
towards counterbalancing the smallest sin, if the smallest sin
is an infinite evil. And if we say, " that the least sin is not an
infinite evil," we must, to be consistent, give up the divine
law, and with that, the whole of divine revelation.
We can be justified by faith, therefore, no otherwise than as
faith is that, on our part, whereby we are united to Christ, and
so become interested in him, in whom alone God is well pleased ;
whose righteousness and atonement alone are sufficient to sat-
isfy for our guilt, and (pialify us for the divine favor and eternal
life. Even as a woman is interested in her husband's estate by
marriage, not as it is an act of virtue in her to marry him ; but
as hereby she is united to him, and becomes one with him. It
is true, in the very act of marriage, in which a woman receives
a man for her husband, and gives herself to him as his wife, all
matrimonial duties are virtually implied; and "as ye have
received Christ Jesus the Lord, so walk ye in him," is the sum
of Christianity. But it is not the engagement of those matri-
monial duties, nor is it the performance of them, which, under
the notion of a virtue, entitles her to her husband's estate ; she
is interested in her husband's estate simply by virtue of the
relation which takes place in marriage ; they two then become
one flesh ; and so one common interest commences. (Eph.
V. 32.) This is a great mystery, is a lively emblem of our
union with Christ. For, by a true and lively faith, which, in
contradistinction from a dead faith, contains every Christian
grace in embryo, we are united to Christ, as the branch is to
the vine, as the members of the body are to the head, as the
wife is to her husband; in consequence of which union, and
not for our goodness, we are accepted in God's beloved Son, and
that simply on tbe account of his atonement and merits. And
to use another of St. Paul's similitudes — a Jew had a title to
an inheritance in the land of Canaan by birth ; not because it
was a virtue to be born of Jewish parents, but because he was
thereby a child of Abraham. So we are all the children of God
by faith in Jesus Christ ; and if children, then heirs.* (Gal.
iii. 26, 29.)
* See this subject treated at large, but with great accuracy, in Mr. Edwards's
Sermon on Justification by Faith alone.
SIN AN INFINITE EVIL. 341
Some seem to think that faith, repentance, and sincere obe-
dience, considered as our own goodness and virtue, give ns an
interest in Christ, and in the favor of God through him ; which,
to make the scheme consistent, supposes that the penitent sin-
ner is considered as being in himself good, and that his good-
ness is of so great weight in the sight of God, as to counter-
balance his badness, and so gives him an interest in Christ ;
wbich implies that his guilt is not acknowledged to be infinite ;
for if it were, it could not be imagined, that his goodness could
be of any weight to counterbalance it. But if his guilt is not
acknowledged to be infinite, the infinite excellency of the
divine nature, and the justice of the law, are virtually denied ;
a full proof, that the import of Christ's death is not understood
by him, and that his faith and repentance are not genuine. And
graceless graces are but poor things for graceless men to make
a righteousness of, if the noblest virtues of the most eminent
saints are of no weight at all to counterbalance any one trans-
gression of the divine law.
Others, on the contrary extreme, seem to think, that sinners
are justified, not only as being ungodly in the eye of the law,
but also as being impenitent and unconverted in the eye of the
gospel. And these make the whole of religion to result from a
persuasion of God's love to them. And so the infinite excel-
lency of the divine nature, the infinite evil of sin. and the true
import of the cross of Christ, are left out of their views ; and
the divine law, as a rule of life, is set aside ; and a new kind
of religion is substituted in the room of a conformity to the
divine law ; a kind of religion which has no holiness in its
nature.
That there is a God, an absolutely perfect and infinitely glo-
rious and amiable being, in himself infinitely worthy of
supreme love and honor, and universal obedience, is the first
principle of all religion, and the foundation on which that
whole system of religion is built, which is contained in the
Holy Scriptures. But this principle, how plain and how funda-
mental soever it is, is left out of every false scheme of religion.
The occasion is this : Every false scheme of religion, formed in
the fancy of a fallen creature, is contrived on purpose to suit,
and so to give ease and comfort to graceless hearts. But every
graceless heart is at enmity against the true God. Another
God, of a character essentially different, must therefore be im-
agined, or a carnal heart cannot be suited, and so can never
have ease ; and this is done in every false scheme of religion.
And so all false schemes of religion, in the Christian world, are,
in reality, only so many various kinds of idolatry.
29*
'.'12 VINDICTIVE JUSTICE AN AMIABLE PERFECTION.
The angels in heaven love a God whose character they sec
it is to hate sin as an infinite evil, and j)nnish it accordingly,
c'xenij)Iified before their eyes in the divine conduct towards
their ancient associates, for their fust transgression. Adam, in
innoccncy, loved a God whose character he beheved it was to
hate sin as an infinite evil, and punish it accordingly, held forth
to his own view, in that law, " In the day thou eatest thereof
thou shalt surely die." And all wlio understand the gospel, see
its glory, and believe it to be true, love a God, whose character
they see it is to hate sin as an infinite evil, and jjunish it
accordingly ; and this character is set before their eyes, in the
most striking point of light, on the cross of Christ, and in the
transactions of the final judgment. And all those who do not
love this character of God, do not love the true God. There-
fore, for a sinner to love the true God, is, at the same time, to
judge and condemn, to hate and abhor, his own character, as
being infinitely odious. We can have not so much as one good
thought of the divine character, without giving up our own
as infinitely abominable. The moment we begin to think
that God's character is good, we begin to look upon our own as
infinitely bad. For if it is a beautiful thing in God eternally to
damn such as we are, it must be because we are infinitely
odious and ill deserving. And if it is not an amiable thing in
God to hate and punish sin, as in fact he docs, there is no moral
beauty in his nature ; for one bad property, entirely approved,
and constantly exercised, must spoil any moral character, and
render it, on the whole, entirely devoid of moral beauty. But
this point shall be taken into a more particular consideration in
the followins: section.
SECTION VI
VINDICTIVE JUSTICE AN AMIABLE TERFECTION IN THE DEITY; A
BEAUTY IN THE DIVINE CHARACTER.
Vindictive justice is that perfection in the divine nature
whereby God is inclined to punish sin according to its desert.
The degree of ill desert there is in sin, is determined by the
penalty threatened in the divine law.
God's giving his Son to die in our stead, to redeem us from
the curse of the law, has led some to think that God is not
mclined to punish sin according to its desert ; whereas his
VINDICTIVE JUSTICE AN AMIABLE PERrECTION. 343
inclination to punish sin according to its desert, induced him to
give his Son to die in our stead. When Zaleucus made a law,
that the adulterer should have both his eyes put out as the
punishment of his crime, his inclination to punish adultery,
according to what he supposed it deserved, induced him, in
order to save his son, who had committed adultery, from losing
both his eyes, to consent, that one of his own should be put
out instead of one of his. And his consenting to this, and its
being actually done, instead of arguing that he was not inclined
to punish aduhery according to its supposed desert, was really
the fullest proof of his inclination so to do, that could have
been given. Nor could the supreme King of the universe have
given a clearer and stronger proof, that his inclination to punish
sin according to its desert was well grounded, fixed, and un-
changeable, than to give his own Son to suffer in the room of
the sinner, altogether equivalent to what he was exposed to ; to
be made a curse, to redeem him from the curse. And the
impenitent sinner may depend upon it, he shall not escape ;
"for if these things were done in the green tree, what shall be
done in the dry ? "
Vindictive justice in the Deity has nothing in its nature
inconsistent with his infinite goodness ; and his infinite good-
ness has nothing in its nature inconsistent with vindictive
justice. All the divine perfections are harmonious. Nay, all
the moral perfections of the Deity are really but one ■■ — God
is love.
Love is the sum of that duty v\^hich God requires of us in
the moral law. The moral law is a .transcript of the moral
perfections of the divine nature ; therefore love is the sum of
the moral perfections of the divine nature.
God is love. Love to being in general ; chiefly to the first,
the great, the infinite being, the fountain and source of all
being ; and secondarily, to finite beings ; and love to virtue, to
order, to harmony, in the intellectual system. And so all his
nature is summed up in this edict, the fundamental law in his
kingdom, " Thou shalt love the Lord thy God with all thy
heart, and thy neighbor as thyself." Which is suited to give
unto God the glory due unto his name, and to bring all finite
intelligences to feel and conduct towards him and one another,
as is fit, in which also their highest happiness lies.
To break this fundamental law of his kingdom, is implicitly
to turn enemy to being in general ; to God, the infinitely great
and glorious being, to the system, to virtue, to order, to har-
mony ; in a word to all good. Love itself, therefore, as it
exists in the Deity, who is at the head of the universe, and
344 VINDICTIVK JLSTICK AN AMI AIM. K I'ERFKCTION.
whose oflico it is to govern the wrirld, is a consuming Cue with
respect to sin. And arnicd with uhniLditincss, and directed by
infinite wisdom, is immntiiMy delernnned to bear testimony
against it, as an infinitely odious, liatefid, ill-deserving thing.
And so the words of the law express the temper of God's
heart. "Cursed is every one that continucth not in all things."
But this fury and wrath is nothing but love. This curse to
the sinner is love to being in general, that is, love to God, and
to the best good of the universe. As when a wise and right-
eous monarch puts a traitor to death, it is not because he delights
in the death of his subjects, or takes pleasure in their pain,
simply considered ; but it is because he delights in the honor
and safety of his crown, and the general good of his kingdom ;
and all his loyal subjects, who are affected towards his crown
and kingdom as he is, will see a beauty in his conduct.*
For many reasons private revenge is altogether improper and
unfit ; not that executing righteous vengeance is in itself a bad
thing. We strictly forbid private revenge among our children.
"If your brother strikes you, you shall not strike him again,""
says the father ; " but tell me, and I will take care of the mat-
ter." So parents order in their little kingdoms, and all the
* Will see a beauty in his conduct, and yet not " delight in the misery " of
their fellow-creatures ; and so Ave maj* see the beauty of vindictive justice, and
be affected accordingly, and yet " not delight in our own eternal destruction."
Indeed, if an earthly monarch recjuircd his subjects, on pain of death, to do what
was in its own nature "utterly impossible," not through the badness of their
hearts, but as being inconsistent with the constitution of reasonable creatures ;
then, as in this case, no punishment would Ijc deserved ; so he could have no
motive to punish his subjects, unless he deUghted himself in their destruction.
And so no beauty could be seen in a monarch's intlicting pain in such a case,
unless we suppose it beautiful in him to love the misery of his subjects. And for
one doomed to death under such a monarch, to sec a beauty in his conduct, would,
I own, be the same tiling, as to love his own misery. And this seems to be Mr.
Cudworth's view of the divine character, as exhibited in his law ; to love which
he thinks is the same thing as to " love our own eternal destrixction." Mr. Cud-
worth's notions of the Deity are surprisingly inconsistent. One while, God is
supposed to be so much made up of malevolence, that to esteem his character
beautiful, is "to love our OAvn eternal destruction." And to love this God, is
pronounced " utterly impossible ; " yea, " contrary to the law of God ; " and yet
the indisputable duty of mankind; but a duty which none ever did, or ever will,
or ever lawfully can do. Another while, God is all made up of love to liis crea-
tures, only " disposed to make them happy, and to oppose what is contrary to
their happiness ; " and so of a character altogether lovely, even in the eyes of the
vilest sinners, let them but believe " that God loves them in particular." And so
here arc two Gods ; the one a cruel, hateful being, requiring, on pain of damna-
tion, that we should do that which is, in its own nature, wicked, " contrary to
the law of God." And this God it is " utterly impossible " to love. The other
is a good and lovely being, who aims at nothing but our happiness ; and only
requires us to believe that he loves us, and in that belief love him again. And
thus it Avas with the ^lanicheans in the early ages of the church ; they main-
tained that there were two Gods, the God of the Old Testament, a cruel, hateful
being ; and the God of the New Testament, a good and lovely being. — Further
Defence, p. 221, 226.
VINDICTIVE JUSTICE AN AMIABLE PERFECTION. 345
children in the family stand conscience convinced, when a
naughty child is corrected by a wise and good father, that the
father has done well ; and all dutiful children will revere him
the more, and love him the better for it. " If it be possible, as
much as lieth in you, live peaceably with all men," says the
apostle ; an exhortation as full of benevolence as any one in
the New Testament ; to which he adds, in the same spirit,
"Dearly beloved, avenge not yourselves." But why? Was
vengeance a bad thing in the apostle's eyes ? No : but they
were not the proper persons. That matter belonged to the
infinitely wise God, whose are all things in heaven and earth,
and to whom the government of the world appertains. " For
it is written. Vengeance is mine, and I will repay, saith the
Lord." It is God's province to execute vengeance, and it is a
godlike, glorious thing in him to do it.
Wherefore, when Pharaoh, the type of finally impenitent
sinners, (Rom. ix. 17, 22,) and his host lay overwhelmed in the
Red Sea, Moses, inspired by Heaven, sang, " The Lord hath
triumphed gloriously ! Who is like unto thee, O Lord, among
the gods ! Who is like unto thee, glorious in holiness ! " *
(Exod. XV.) And when all the congregation of the children
of Israel murmured and rebelled against the Lord on the return
of the spies, for which they were by God doomed to fall in the
wilderness, it was, in the eyes of the Holy One, so glorious and
godlike a piece of conduct, that he said, " All the earth shall be
filled with the glory of the Lord." (Num. xiv. 21.) And
when, in the days of Isaiah, God revealed his purpose for their
* Glorious in holiness. — Vindictive justice is a holy, and so a glorious perfec-
tion. The hohness of the divine nature incKnes him to hate and punish sin.
The great evil of sin consists in its being agamst God. Against thee, thee only-
have I sinned. (Ps. li. 4.) And it is cliiefly in this view that God hates and
punishes it ; because it is a despising God, (2 Sam. xii. 10,) and it is a glorious
thing in God to punish it in this view. Mr. Cudworth thinks, that there is no
loveliness in any thing in God, but merely as it " tends to make us hapjjy, and to
oppose what is contrary to our happiness." (p. 221.) If God punishes sin merely
for our good, it is lovely, let the punishment be so circumstanced, as to be an act
of goodness and kindness to us, and it is beautiful, \'iewed in this light. But if
it be viewed as an act of hohness, as an expression of God's regard to the honor
of his great name, and hatred of sm as it is against God, then there is no loveli-
ness in it ; and v\-hy ? Because we naturally love ourselves, but regard not the
honor of his great name. And so, to take care of our interest appears beautiful
to us ; but to take care of the rights of the Godhead has no beauty in it. And
80 the atonement of Christ, on this hypothesis, has no beauty in it, considered as
doing honor to God and to his law. And so all rehgion consists merely in selfish
affections. And thus, when Pharaoh was punished for his crimes, it appeared
beautiful to the carnal Israelites, as they were safe themselves, and as his dcstrucj
tion was for their interest ; but when it came to their ovna. turn, their hearts
were full of hatred and heart-risings. However, the divine conduct, in their
punishment, was as beautiful as in the punishment of the Egyptians ; and noth-
ing but criminal blindness could prevent its appearing to them in this light. To
be sure, it appeared in this light in the eyes of the Holy One of Israel.
31G VINOKTIVE JISTICE AN AMIAJU.K PERFECTION.
many criincs. to give uj) the Jews to l)liii(liiess, and deafness,
and hardness, till the land should he utterly desolate, the
inhabitants of heaven are represented as in an ecstasy, crying
one to another, "Holy, holy, holy, is the Lord of hosts; the
whole earth is full of his glory." (Isai. vi.) And when the
children of Moab and Amnion, the Edomites and Philistines,
and all the neighboring nations around the holy land, who, from
spite to the true God, and to the true religion, rejoiced in the
destruction of Jerusalem, and captivity of the Jews; when,
I say, they are by God devoted to destruction, it is constantly
represented as a conduct worthy of the Holy One of Israel, and
to his honor, by the continual repetition of these words, "and
they shall know that I am the Lord," along through eight
chapters together, from Ezek. xxv. And concerning Habylon,
say the pious Jews, guided by inspiration, " Happy shall he be.
that taketh and dasheth thy little ones against the stones."
(Ps. cxxxvii. 9.) And when mystical Babylon shall sink as a
millstone into the sea, under the vengeance of the Almighty,
and thousands be sent to hell at once all heaven is represented
as resoundhig with loud hallelujahs, while the smoke of their
torment ascendeth forever and ever. (Rev. xix.) So that
nothing can be plainer, than that vindictive justice is a glorious
perfection in the divine nature, a beauty in his character, in
the sight of holy beings, through the intellectual system.
But, —
L If vindictive justice is a glorious and amiable perfection in
the Deity, then the whole dark side of things, as some writers
phrase it, in his moral government of the universe, is full of
light, glory, and beauty. The ejection of the sinning angels
out of heaven down to eternal darkness and despair, turning
our first parents out of ])aradise, and dooming them and all their
race to death, and the final sentence to be passed on apostate
angels and apostate men at the day of judgment, are all perfect
in beauty. The divine character, as exhibited to view in these
facts, is altogether glorious, and infinitely worthy of love ; for
it is a glorious thing in. God thus to punish sin according to its
desert. Therefore it can be owing to nothing but criminal
blindness, to the spirit of a rebel, of an enemy, in any of God's
subjects, that the glory of his character, as thus exhibited, does
not shine into their hearts. It is a full proof they are unattached
to the honor of God, and to the welfare of his holy kingdom,
and care only for their own private interest. And therefore
no sooner is a sinner renewed by the regenerating influences
of the Holy Spirit, but he begins to see the beauty of vindictive
justice, and to be affected accordingly. The law, as a minis-
VINDICTIVE JUSTICE AN AMIABLE PERFECTION. 347
tration of death, now begins to appear glorions. For now he
begms to see things as in fact they be : for now his eyes are
opened.*
* And in this view my Thcron is made to say, " Let all heaven forever
love and adore the infinitely glorious Majesty, although I receive my just
desert and perish forever." But says Mr. Cudworth, "This is a species of love
beyond wliat Adam had in paradise, beyond the apostles, the Scripture saints,
and even Jesus Christ himself." (p. 224.) Strange ! "What ! does not Jesus Christ
look upon it as a glorious thing in his Father to punish sin according to its desert ?
Does not he think his Father worthy to be loved and adored by all the heavenly
hosts, although he does so r and -will not all holy beings cry, " Amen, Hallelujah,"
at the last day, when they sec the law put in execution ? And pray, what is their
motive ? Is it the beauty of vindictive justice, or is it merely because they are
safe, and care for none but themselves r K the beauty of vindictive justice is the
motive, then they all view things to perfection, in the same light in wliich a
sinner begins in great imperfection to view them, when his eyes first begin to bo
opened. But if vindictive justice is not a beauty in the divine character in their
eyes, and if they cry, "Amen, Hallelujah," merely because they are safe them-
selves, and care not what becomes of others, as must be the case on Mr. Cud-
worth's scheme, let him consider the consequences ; consequences which will
overthrow the whole of divine revelation, as will presently appear. And to quote
texts of Scripture to prove a point subversive of the whole Scripture scheme, is
certainly to pervert them. Besides, Mr. Cudworth is obliged to grant, first, that
the divine law does in fact require of all mankind, without exception, that very
kind of love to God which he condemns in Thcron. Secondly, that this law is
holy, just, and good. And, thirdly, that to deny the goodness of this law, is to
overthrow Christianity, (p. 226, 230.) And if in regeneration and repentance our
eyes begin to be opened to see things as they be, and our hearts to be affected
accordingly, then Theron is justified out of Mr. Cudworth's own mouth; and he
has no way to avoid this conse([uence, but to contradict himself, and implicitly
give up Christianity, in afhrming, that the divine laM% in requiring love to God
before the pardon of sin, requires, first, what implies " love to our own eternal
destruction;" and so, secondly, what is "utterly impossible;" yea, tliirdly,
what is in its own nature unreasonable ; " inconsistent with the original constitu-
tion of reasonable creatures ; " and so, fourthly, what is in its own nature sinful,
" contrary to the law of God." And thus he makes the divine law unreasonable
and wicked, that he may justify the sinner in his non-conformity to it. And
while he justifies the sinner, he renders needless the atonement of Christ, regen-
eration, repentance, and pardon, in this case. And thus the whole gospel is over-
thrown. To avoid this consequence, he turns short about, and afiinns, that the
sinner " ought to love God, and is self- condemned if he does not," " utterly im-
possible and contrary to the law of God," as it is. And in the midst of all this
confusion and self-contradiction, he introduces the death of Christ to solve the
difficulty, by delivering tis from the curse of this good wicked law, and grant a
pardon in the midst of this self-justification and enmity, thereby to pacify our
minds, and give us a good thought of that God, whose character before it was
"utterly impossible" to love. And this is all the regeneration he will allow of.
And he per\-erts every text of Scripture he comes across, to support this incon-
sistent, self-contradictory scheme of sentiments ; meanwhile, nothing can be
plainer, than that, if God was amiable in the eyes of Adam in paradise, in
threatening to punish sin so severely ; if he was amiable in the eyes of Christ, in
persisting in this disposition after the fall ; if to do honor to this character of his
Father, the Son of God incarnate died on the cross ; if all true believers view
Christ in this light, and love him as being thus his father's friend ; then Mr.
Cudworth's scheme stands condemned " by Adam in paradise, by the apostles,
by all the Scripture saints, with Jesus Christ himself at their head; " who could
not have been bribed, by all the joys set before hini, to have declared his Father's
righteousness, had he viewed the divine law in the light Mr. Cudworth does ;
an unreasonable, wicked law.
348 viNDiCTivi: jistici: an a.'miaiiij: pf-rfkction.
II. If viiulictivc justice is a irlorioiis and amiable pcrA'ction.
then it was a glorious and amiable thing in Uod to l)rnise him,
and put his sold to grief, who had esjxmsed our cause, and
appeared as our representative, although lie were liis own Son ;
and it was a glorions tiling in the Son of (iod incarnate, to say,
" Thy will be done." But if vindictive justice is not glorious,
there is no glory in the cross of Christ ; and where no glory is,
no glory can be seen.
III. If vindictive justice is an amiable, glorions j)erfcctioii,
tlicn the grace of God in the gift of his Son M^as free grace
indeed. If I was. in fact, so criminal, so infinitely odious and
ill-deserving, that it had been even a glorious piece of con-
duct in God to have damned me for my sins, the grace which
provides me relief is mere pure grace ; pure grace indeed. God
was so far, so very far from being obliged in justice to iiclp
me, that it had been a glorious act of justice, if God had said,
'* Depart, thou cursed, into everlasting fire, prepared for the
devil and his angels." The grace, therefore, which provides
relief, is free and glorious grace ; and as the freeness and great-
ness of the grace arises from this view of the case, so it is oidy
in this view of the case that the freeness and greatness of the
grace can be seen. Therefore those who are wholly blind to
the beauty of vindictive justice, are wholly blind to tlie nature
and glory of the grace of the gospel. And therefore that idea
of free grace, which ravishes an Antinomian heart, is a mere
imagination, formed in his own fancy, and not the true grace
of the gospel.
IV. If vindictive justice is a glorious and amiable perfection
in the divine nature, then God is altogether lovely. There is
not one blemish in his character : his character, viewed in every
point of light, is perfect in beauty. That is, he is, in fact, what
he claims to be, by nature God. Therefore our disaffection to
the Deity is perfectly groundless, and we have no cloak for our
sin, but are absolutely without excuse, our mouths stopped, and
we guilty before God: even prior to a consideration of the
grace of the gospel.
And, therefore, if now, after we have the gospel revelation,
in which we are invited, kindly and earnestly invited, to return
to God in the name of Christ, with a promise of divine forgiv^e-
ness, and even of eternal life through him, we do not return
and become heartily reconciled, we shall deserve an aggravated
damnation indeed. The heathen world, who never iieard of
the grace of the gospel, may, for their disaffection to the divine
character, which is perfect in beauty, be, with Tyre and Sidon,
justly damned ; but we, with Chorazin, Bethsaida, and Caper-
VINDICTIVE JUSTICE AN AMIABLE PERFECTION. 349
naum, shall deserve a damnation aggravated beyond expression.
'• There shall be weeping, wailing, and gnashing of teeth."
To say that vindictive jnstice is not a glorious and amiable
perfection, is subversive of all religion, natural and revealed.
If vindictive justice is not a glorious and amiable perfection,
then there is one blemish in the divine character, one bad
property in the divine nature, which yet, it is plain from the
whole tenor of his conduct, that God heartily approves of and
loves ; which therefore must spoil his whole character, and
render it on the whole an unamiable character; a character that
cannot be heartily liked and cordially loved. For one bad
property entirely approved of, and constantly exercised, will
ruin any moral character, and render it devoid of all moral
beauty.
If it was a bad thing in God to cast ont the rebel angels, as
he did, to eternal pains, the elect angels can never forgive it: but
must eternally look on their tortures as the effect of something
bad in the Deity, and stand ready to justify their blasphemies,
and so will really be on the devil's side, notwithstanding all the
bounties of Heaven to them. For the bounty of a tyrant can
never win the esteem of noble and generous minds. And how
must the death of an incarnate God, on this hypothesis, fill all
holy beings with horror. Such a sacrifice as this to tyranny,
is beyond imagination dreadful ! All the bounties of Heaven to
the elect from among mankind, can never reconcile them to such
a character, unless we suppose them to be absolutely selfish, void
of all goodness, while they forever behold their fellow-creatures,
their neighbors, their brethren, their sisters, their sons, their
daughters, crying, weeping, wailing, gnashing their teeth, under
eternal tortures, all the effect of something bad in the Deity.
So that, if vindictive justice in the divine nature is not
amiable and glorious, there is no beauty at all in the divine
character, and he never can be loved. And so there is an
everlasting end to all religion in the intellectual system ; for
where there is no love to God, there is no religion.
To say that vindictive justice is no part of God's moral
character, is to give up the Old and New Testament, both at
once, as well as to contradict a thousand appearances in com-
mon providence. And so is it to plunge into downright infi-
delity, and is little or nothing short of the grossest atheism.
So that we have our choice to approve the divine character,
as it stands in the Bible, as being without a blemish, perfect in
beauty ; or to turn infidels, and sink down into a total uncer-
tainty about every thing in the moral system. To do the first,
is the introduction into the Christian life. To do the latter, is
VOL. n. 30
3.)0 VINDlCTIVi: JISTICK AN AMIAHI.K I'KRFECTION.
to boyin lo foci that MackiK-ss of darkness, which is to l)e the
portion of God's enemies to all eternity; or, at least, it is an
introduction to it.
Ohjiction. '' It is true God's character, as exhibited to view
in the law, is not an amiable, nor can it 1)0 loved ; bnt his char-
acter, as cxiiibited in the gosj)el, is altogether lovely."' *
Aiisiver. A hateful character, and a lovely character, are
two characters essentially different ; nay, contrary to each
other. But two characters essentially different, cannot belong
to that one God, who is the same yesterday, to-day, and for-
ever. To look npon the character the divine law gives of
God as odious ; to look upon the character the gospel gives
of God as amiable ; and to hate the God of the law, and to
love the God of the gospel ; is a kind of religion which puts
one in mind of the Manichean scheme, in ancient times ;
who professed to believe "that there were two gods, the God
of the Old Testament, an evil, cruel, hateful being, and the
God of the New Testament, a good, kind, lovely being."
And if this scheme is not openly espoused by any of the vari-
ous sects of Christians in the present age, yet it seems to be
the secret spirit and soul of all the false schemes of religion
now in vogue. But all these schemes are, in fact, no better
than infidelity. For if Jesus of Nazareth did not heartily
love the character of the God of Israel, as exhibited in his
law, he did not come from the God of Israel, he was not the
promised Messiah, he was an impostor. For on this hypoth-
esis, he was no friend to the God of Israel ; but plainly on
the side of his enemies, his rebellious subjects. And his
mediation, in this view, was an affront to the Deity, an infi-
nite reflection on his character ,' and so can be of no avail
to his followers ; and what is all this better than infidelity ?
* The design of every false scheme of religion, is to render the divine charac-
ter agreeable to the taste of a carnal heart : but to every carnal heart, \-indictive
justice appears not a beauty, but a blemish ; and such a blemish as spoils God's
•whole character, and renders it " utterly impossible " to love him. Till then
carnal men leave vindictive jvisticc out of their idea of God, at least witli
reference to themselves ; they cannot love God, or " conceive any loveliness in
his nature." Some false schemes declare that vindictive justice is no part of the
divine character. God intends to make all his creatures finally happy. Other
false schemes declare, that, although it is a part of the divine character, yet it is
not to be loved. I am to view God as one that loves me, and merely in that
view am I to love him : but to love vindictive justice is " utterly impossible."
Repentance towards God, and faith towards our Lord Jesus Christ, imply, in their
nature, a sense of the beauty of vindictive justice. And so the true Christian
loves God's real character ; while a wrong idea of God excites the love of every
unregenerate man. A kind of love to such a kind of a God, as is consistent with
reigning enmity against the true God. (Horn. viii. 7.) " Because the carnal mind
is enmity against God ; for it is not subject to the law of God, neither indeed
can be."
VINDICTIVE JUSTICE AN AMIABLE PERFECTION. 351
But if Jesus of Nazareth did heartily love the character of the
God of Israel, as exhibited in his law, and died to assert this
character to be good, and do it honor, then no man can be his
disciple, but he who loves that character too. To hate that
character, is to be an enemy to the cross of Christ. " He that
hath ears to hear, let him hear."
When Christ was upon earth, the Pharisees, the most re-
ligious sect of people then in the world, joined very unani-
mously to hate his character, pretending at the same time great
love to the God of Israel. But our Savior and his apostles
insisted upon it, that if they really loved God, they would love
him ; and if they hated him, it was a full proof they hated God ;
because both their characters were alike. (John viii. 10, 29,
48; XV. 21, 24; xvi. 1, 2, 3. 1 John ii. 22, 23.) But the
Pharisees had quite lost the true meaning of the law of Moses ;
so that with the greatest truth it might be said, that they did
not believe Moses' writings, (John v. 47;) and consequently
had lost a right idea of the true God, as exhibited in his
writings. Meanwhile they had formed a new scheme of re-
ligion in their fancy, and got themselves to believe it to be the
same that was taught by Moses, a scheme which justified such
characters as theirs ; and as was their scheme of religion, such
was their notion of God. And having thus made themselves a
God of a character to suit their own hearts, this God they
loved. But they hated Christ, who was the express image of
the true God. A full proof they hated the true God himself.
Even so now also it is in this present age. Christ has been
gone to heaven a long time, and the true sense of his gospel
has been in a manner totally lost by many, who have professed
a great regard to his name ; and new Christs, and new gospels,
have been invented, more agreeable to the taste of an apostate
world, but of a character essentially different from the God
of Israel. And so it is come to pass that men are prepared to
distinguish between the character of God as exhibited in the
law, and the character of God as exhibited in the gospel ;
and hate one and love the other ; as characters essentially
different ; nay, even contrary the one to the other ; not know-
ing that it was the very design of the mediatorial office and
work of Christ to assert his Father's character, as exhibited in
the law, to be an absolutely perfect character, without spot or
blemish ; although it is expressly affirmed, that he was set
forth to be a propitiation for this very end, to declare his
Father's righteousness ; or, in the language of the prophet, to
'• magnify the law and make it honorable."
I pray that it may be considered, that if vindictive justice
352 VINDICTIVK JISTRE AN AMIAHLK PERFECTION.
is essential to the divine character, and if it is in its own nature
a bad thing, an nnamiable proj)crty, that this one blemish will
spoil CJod's whole character ; and it will be impossible for any
holy being in the universe to love him. None can love him
but stni)id, selfish creatures, who believe that he loves them,
and who care not what becomes of others. For, if it must
liave rendered God's character hateful to have punished me
according to his law, it must, for the same reason, render it
hateful to punish any other according to his law. So that, on
this hypothesis, if I am saved, yet God's character must appear
odious in my eyes to all eternity, unless he save all others.
So I shall hate God's character in heaven, while I view the
torments of the damned ; and all the love I shall have to him,
will be simply from a selfish, narrow principle ; because he has
elected, and loved, and saved me ; for I can see no beauty in
his character. For in fact there is none, if vindictive justice
be a bad and an unamiable property, for one bad property en-
tirely approved of, and constantly exercised, will render any
character entirely devoid of moral beauty. Therefore, —
The rapturous joys of sinners, who are blind to the beauty of
the divine chviracter as exhibited in his law, arising merely
from a belief that God loves them and will save them, have
nothing of the nature of holiness or love to God in them ;
nor will this kind of religion, although raised to the highest
perfection, in the least qualify a man to live in heaven. To
view things as they do there, would kill this kind of religion
in a moment. A sight of the state of the damned would put
an end to all their good thoughts of God, in the twinkling of
an eye. And while heaven, ravished with the beauty of the
divine conduct, resounds with hallelujahs, they would begin
to cry, " No, no, he is a tyrant ! see, yonder is my neighbor,
my brother, my child, in torments ! " And away would they
flee to their proper company, side with them, and join in their
blasphemies ; unless we suppose this sort of converts, should
they come to heaven, so entirely destitute of any thing like
benevolence, as to feel perfectly easy at the misery of others,
merely because they do not care for any but themselves.
If vindictive justice were not glorious, it would be impos-
sible, that the Son of God incarnate should make such a
glorious appearance as he will at the day of judgment ; he
woidd rather be dressed in sackcloth — impossible, that he who
wept over Jerusalem, would now, without the least reluctance,
pronounce the final sentence on the wicked ; and impossible,
that this sentence should be succeeded with unmixed, endless
joys, among angels and saints, beings perfect in benevolence,
and the most generous goodness.
GOD THE SUPREME GOOD, WILLING TO BE RECONCILED. 353
But neither Christ, nor angels, nor saints, will, at that day,
look on the controversy which has subsisted between God and
his rebellious subjects, as it is generally looked upon now
among mankind. God's infinite worthiness of supreme love
and honor, and universal obedience, and the infinite evil of sin,
will then be seen ; and the wisdom, holiness, justice, and good-
ness of all God's ways will be brought to light ; and the
unreasonable disaffection and inexcusable obstinacy of an
apostate race will appear in their true colors. The M'holc his-
tory of mankind will be opened, and all the opposition made to
the truth, from the blood of Abel to the blood of Christ, nay, to
the blood of the last martyr, will be brought into the account,
with all the despisings of the divine authority, threatenings,
warnings, calls, etc. So that all holy beings will be fully and
perfectly satisfied, nay, perfectly pleased, with the last sentence
on the wicked. And it will be so far from lessening their
happiness, that it will give them new additional joys ; and they
will all join in saying, " Amen, hallelujah ; for the Lord God
omnipotent reigneth ; and true and righteous are his judgments.
And again they will say. Hallelujah ; while the smoke of their
torments ascends forever and ever." And all this in perfect
consistence with the purest benevolence. Yea, all this will be
the native result of benevolence, of love to God, and to the
general good of the universe ; as the wicked will be viewed as
enemies to being in general, to God, to the universe, and to
all good.
SECTION VII
GOD, WHO IS THE SUPREME, ALL-SUFFICIENT GOOD, CAN, CONSIST-
ENTLY WITH HIS HONOR, AND IS WILLING TO, BECOME A GOD
AND FATHER, AND EVERLASTING PORTION, TO ALL WHO RETURN
TO HIM THROUGH JESUS CHRIST
That God is an absolutely perfect, and so an infinitely
glorious and amiable being, is the first article of faith in the
creed of every true Christian. And the second, which, in point
of importance, is like unto it, is, that Jesus of Nazareth is the
Son of God. On these two articles hang all the law and the
gospel, all the doctrines of natural and revealed religion. As
it is written, (John xvii. 3,) " This is life eternal, that they
might know thee, the only true God, and Jesus Christ, whom
thou hast sent." A variety of consequences from these two
30*
fundamental Irutlis have been already ])ointed out; and we
now go on to add, —
I. If God is an absolutely perfect, an infinitely amiable and
glorious being, of necessity he must be the supreme, all-suf-
ficient good.
II. If Jesus of Nazareth is his Son, it is equally certain that
he can, consistent with his honor, and is willing to, become a
God and Father, and everlasting portion, to all who return to
him through Jesus Christ.
1. If God is an absolutely perfect, an infinitely glorious and
amiable being, of necessity he must be the supreme, all-sufficient
good. He must be the supreme good ; for it implies a contra-
diction to say, that any thing can be better than the best ; and
God cannot be better than he is. Absolute perfection cannot
be more perfect than it is. Infinite wisdom, holiness, justice,
goodness, and truth, armed witli almighty power, constitute a
character absolutely perfect ; a beauty without a blemish, a
beauty infinitely bright. In the knowledge, love, and enjoy-
ment of such a being, therefore, must consist the greatest
possible happiness.
And at the same time, the absolute perfection of the divine
nature renders the Deity infinitely amiable and delightful in him-
self; the whole universe exists by him, is entirely in his hands,
and under his government, and at his control. In him, all
" live, and move, and have their being." " The earth is the
Lord's, and the fulness thereof; the world, and they that dwell
therein." And " his throne is established in the heavens, and
his kingdom ruleth over all. His counsel shall stand, and he
will do all his pleasure." So that he is the fountain and source
of all being, possessed of authority absolutely supreme, the sum
and source of all good, and therefore in the highest sense abso-
lutely all-sufficient. To have God for our God, is infinitely
better than to be ourselves set up at the head, and made lords
of the whole universe.
There are things of an earthly nature which are good in
their places, as health, food, raiment, friends, etc., which we
receive from God, the original Lord of all things ; and for which
therefore we ought to be thankful to him, and improve to his
glory. But they are not fit to be the portion of our souls.
And if we set our hearts upon them as our supreme good, we
are guilty of idolatry. And if we set them up for our God,
and bow down our souls to them, we act as stupid and sinful a
part as those who, of old, bowed down to idols of wood and
stone, of silver and gold. And when we come to die, they will
prove as insufficient for our happiness, as the gods of the heathen
GOD THE SUPREME GOOD, WILLING TO BE RECONCILED. 355
did for theirs. Nay, the society of angels and saints in heaven,
leave God out of the account, would by no means afford that
refined and sublime, that complete and stable happiness we
need, to give us full and perfect satisfaction ; much less will
the society of saints on earth. Nay, leave God out of the
account, and angels and saints, and the whole universe, would
sink into nothing in a moment. So that God is not only the
supreme, all-sufficient good, but, strictly speaking, the sum total
of all good. (Ps. Ixxiii. 25.) Whom have I in heaven but
thee ? and there is none upon earth that I desire besides thee.
Therefore, to love, honor, and obey the Deity, as the divine
law requires, is as much our privilege as it is our duty; and
nothing but our criminal blindness to the absolute perfection,
to the infinite glory and amiableness of the divine nature, pre-
vents its appearing so to our souls.
Suppose a father, of an unblemished character, of consum-
mate wisdom, the owner of a large estate, at the head of a
numerous family. For the children to love his character,
respect his person, to put an implicit trust in the wisdom of his
conduct relative to family affairs ; to rejoice in his supremacy,
power, and authority over his household ; and that all the estate
is in his hands, and all his family dependent on him, and in
their temper and behavior to be all dependence, subjection and
obedience, is as much their privilege as it is their duty. And
nothing but a criminal state of mind can prevent its appearing
so in their eyes. To be disaffected to such a father's character,
to be discontented under his government, to rise in rebellion, to
go and leave his house, is as imprudent and foolish as it is
undutiful and wicked ; and must appear so to the prodigal
child, as soon as ever he comes to himself. And now to repent
and return, and become a dutiful child, must appear not only
the fittest, but the happiest thing in the world. And to have
such a man, with such an estate in his hands, for a father, is
better for a child than to have all the estate put into his own
hands, and to be rendered supreme and independent. So for us
sinners to repent and be converted, to return to God through
Jesus Christ, and to have him for our God and Father, is better,
yea, infinitely better, than to have all the universe put into our
hands. And to love his character, delight in his exaltation,
rejoice in his supremacy and independency, and in the infinite
wisdom and absolute perfection of his universal government,
and to be full of holy fear and reverence, submissive, resigned,
obedient, as dutiful children, is not only an honor due to God
from us, but also our highest privilege and happiness. It is
heaven on earth. It is even the beginning of eternal life in
356 GOD THE SUPRF.MB GOOD, WIt-LING TO Hi: RF.CON'CILED.
the soul ; aiul nothing but criminal blindness can prevent its
appearing so to us all. (Ps. Ixxvii. 22.) "So foolish was T,
and ignorant ; I was as a beast before thee."
"1 will be their God;" as it is in its own nature the greatest
possible good, so it is the grand blessing of the gospel, in
which all the rest finally terminate. (Heb. iv. 10. Rev. xxi. 7.)
Regeneration, repentance towards God, faith towards our Lord
Jesus Christ, justification, ado])tion, sanctification, and glori-
fication, considered under the notion of gospel privileges and
blessings, all summarily consist in our being delivered from an
everlasting separation, in temper and state, from the Deity, with
its consequences ; and brought to an everlasting enjoyment of
God, as our father, friend, and portion. By the fall we lost God,
we lost his image and favor, we lost a heart to love him, and a
right to enjoy him ; we became disaffected to him, and we for-
sook him, and were doomed to depart, to be forever given up
to the power of sin, and to be monuments of the divine wrath
forever. In regeneration, repentance, faith, justification, adop-
tion, sanctification, and glorification, we are recovered to the
image and favor of God, to a heart to love him, and a right to
enjoy him, and to the actual love and enjoyment of him as our
God, our supreme good, our father, friend, and portion. •'•' Ever-
lasting" or "eternal life " is the phrase most commonly used to
express summarily all the blessings of the gospel, in contrast
with " eternal death," the wages of the first, the wages of every
sin. (John iii. 15, 16, 36; iv. 14; v. 27; vi. 40, 47. Rom.
vi. 23, etc.) And our Savior tells us wherein eternal life con-
sists. (John xvii. 3.) "This is life eternal, to know thee, the
only true God, and Jesus Christ, whom thou hast sent." God
the Father, who is eminently Father and Lord of heaven and
earth, (not exclusive of the Son and Spirit,) is considered as the
sum and fountain of all perfection and of all good. " Whom
have I in heaven but thee ? and there is none upon earth that
I desire besides thee." Christ is considered as the way to the
Father, the only way in which sinners can come to the enjoy-
ment of him. (John xiv. 6.) "I am the way; no man cometh
to the Father but by me." And the Holy Spirit is considered
as the person by whom we are quickened, raised from the dead,
and brought to God through Jesus Christ. (Eph. ii. 18.)
Through Christ we have access by the Spirit unto the Father.
And when the work of redemption is completely finished, and
all the redeemed brought to heaven, God will be all in all
through eternal ages. (1 Cor. xv. 28.) Therefore, "I will be
their God," is the grand blessing of the gospel, in which all the
rest finally terminate. This, therefore, is in an eminent manner
GOD THE SUPREME GOOD, WILLING TO BE RECONCILED. 357
that "treasure in a field," that -'pearl of great price," for
which every divinely enlightened soul willingly and joyfully
sells all things. God himself, to be loved and enjoyed through
Jesus Christ, is the royal feast, shadowed and represented by
the marriage a king made for his son, which was so slighted,
and despised by those who were called, and kindly and ear-
nestly invited to come. (Matt, xxii.) And this is that bread
to be eaten in the kingdom of heaven, that great supper, from
coming to which they all with one consent desired to be
excused, (Luke xiv. ) This is that recompense of reward,
the everlasting enjoyment of God, which Moses had in view
through all his trials, for he endured as seeing him who is
invisible. (Heb. xi. 26, 27.) And by the way, this is the
true reason, that the great feast (Matt, xxii.) was slighted, and
the great supper (Luke xiv.) despised by the Jews, who all
reckoned on going to heaven, as much as other carnal people
do. Even, this is the true reason, that the happiness proposed
in the gospel, is as much disrelished by carnal hearts, as the
holiness which is there urged. For the happiness is a holy
happiness, a kind of happiness which an unholy heart entirely
disrelishes ; therefore " they made light of it, and went their
ways." They looked upon it as a burden, and desired to be
excused. For in strict truth there is no such heaven as
cajnal hearts imagine, when ravished to think their sins are
pardoned, and heaven their own. Their God, their Christ,
their heaven, are all the fruit of their own imaginations, and
Satan's delusions ; for the heaven of the gospel carnal men
would not have, if they might ; yea, they perfectly disrelish
it, they absolutely reject it, they obstinately refuse it, and
many will sooner kill the messengers who invite them, than
come to the feast. Thus our Savior states the case. (Matt,
xxii. 6.) But to return : —
If the absolute perfection, the infinite glory and amiableness
of the supreme Governor and Lord of the universe, renders
him the supreme and all-sufficient good, then, as soon as our
eyes are opened to see his absolute perfection, his ineffable
glory and beauty, he will begin to appear such to our souls,
for now we begin to see things as they be. For this is what
is meant by our eyes being opened. And if God does appear
such to our souls ; to quit all idols, to return to him, to love
him, to live to him, to be for him, to have him for our God
and Father, and portion, in time and to eternity, will be
esteemed the highest possible privilege, if we may.
But the same absolute perfection and infinite glory and beauty
35S GOD THE SUPREME GOOD, \VII,MNG TO UK IlECONCILED.
of the divine nature, which render Cjiod the supreme good, ren-
der him infinitely worthy of supreme love and delight, and our
disaflection infinitely criminal, and us infinitely ill-deserving ;
so that it would be even a glorious act in God to banish us for-
ever from his presence. Nor, according to his holy law, that
perfect rule of right, is any thing else to be expected. Nor in
this view is there any hope in our case ; yea, it does not appear
how he can, consistent with his honor, do any less than cast
off forever creatures so infinitely vile. But, —
2. If Jesus of Nazareth is the Son of (jiod, it is certain,
beyond all dispute, that the holy and righteous Governor of
the world can, consistently with his honor, and is willing to,
become a God and Father, and everlasting portion, to any, the
vilest and the worst, that shall return to him through Jesus Christ.
For, if the absolutely perfect being has given his own Son, of
equal glory with himself, to be incarnate, to obey and die in
the room of sinners, to magnify his law, and make it honor-
able, to declare his righteousness, that he might be just, and
yet the justifier of him that believeth in Jesus ; and if he has
finished the work appointed him to do ; and if, in testimony of
his Father's acceptance and full satisfaction, he hath raised
him from the dead, yea, set him at his own right hand in
heaven, where he appears in the character of a great High
Priest, with his own blood, and ever liveth to make interces-
sion ; in consequence of which, by the decree of Heaven, re-
pentance and remission of sins are ordered to be preached to
all nations in his name, and whosoever will may come, how-
ever vile and ill-deserving ; yea, all are invited to come, and
prayed and beseeched to iDe reconciled to God, who is repre-
sented as ready to receive the returning sinner, as the Father
was to receive his returning prodigal; if all this is true, — and
all this is true if Jesus is the Messiah, — then beyond all doubt
God can, consistently with his honor, and is willing to, receive
to favor, and to become a God and Father to all, whoever they
be, that shall return to him through Jesus Christ. Wherefore,
as it appears to the enlightened soul the fittest and happiest
thing imaginable to return to the God of glory, as his rightful
Lord and supreme good, to live to him and upon him. if he
may ; and as, in this view of things, he is assured that liberty
is granted to any, the vilest and the Avorst, to return through
Jesus Christ ; so now, with the prodigal son in Luke xv., he
does return, and find acceptance. And thus the knowledge of
God and Jesus Christ begins eternal life in the soul, agreeable
to our Savior's words in John xvii. 3. " This is life eternal,
GOD THE SUPREME GOOB, WILLING TO BE RECONCILED. 359
that they might know thee, the only true God, and Jesus
Christ, whom thou hast sent."
And from these truths, thus briefly stated, we may see how
great the good offered in the gospel is ; how free it is offered ;
the sin and madness of rejecting it ; the absurdity of behev^ing
we hav^e a title to heaven, when the very heaven offered is
rejected with abhorrence.
I. The good offered in the gospel is of infinite worth and
value, yea, it is the sum and substance of all good in the
imiverse ; for even God himself offers to be our God, and
father, and portion. This was originally man's supreme good
in paradise. This was forfeited by our apostasy. The second
Adam, our near kinsman, has redeemed the inheritance, and
opened a way for us to come to a lawful possession. The
curse of the law doomed us to an everlasting separation from
God, but the blood of Christ has opened a way for us to come
to the everlasting enjoyment of him.
In heaven they enjoy God as the supreme good ; they are
ravished with the glories of his nature, charmed with the
beauties of his character, exquisitely delighted in his exalta-
tion, in his supremacy, in his universal perfect government,
crying, "Holy, holy is the Lord of hosts; the whole earth is
full of his glory; " and they are as flames of fire, all love, life,
activity, in the delightful service of their glorious King. Even
so here on earth, we, who have been outcasts, are invited to
return, come home, and be reconciled to the God of glory, the
God that made us, and view his nature and all his conduct as
they do, become of the same temper, and members of the
same family, and join in like holy employments and pleasures.
" Thy kingdom come, thy will be done, on earth, as it is in
heaven." There is a great High Priest entered into heaven
with his own blood ; and in his name, Ave, who deserve to be
numbered with the damned, are invited to come with boldness
within the vail, and to begin our heaven on earth. To this
feast we are invited to come, and we may eat and drink as
much as we please. We have full and free liberty to have
access to the fountain of all good, the God of glory, the
Supreme Lord of the universe, to view the beauty of his
character, to be charmed with the glories of his nature, to
rejoice that he is God over all blessed forever, that he reigns
and will forever reign, that his government is universal and
absolutely perfect ; and through Jesus Christ, we may come
and put our trust under the shadow of his wings, and in his
name look up to him for all things, and love and cleave to him,
and delight in him with all our hearts ; and devote our whole
360 GOD THE SUPREME GOOD. WILLING TO UE RECONCILED.
lives to his sorvice, fervent in sj)iril, .serving thcliortl ; pressing
toward tlie mark for tlie prize (the evcrlastini^ enjoyment of
God) of onr high caUing of God in Jesus Christ. And the
peace of God, which jiasseth all understanding, will keep our
hearts and minds through Jesus Christ ; and the end will be
eternal Hfo. And, —
II. All this is oflered freely, without money and without
price, to us, infmitely unworthy and ill-deserving, through
Jesus Christ. "Come, for all things are now ready."* Yea,
• If Avc arc invited to a feast by a neighbor, the invitation j^ivcs us a good
right to go. And if God invites us to repent, return, and be reconciled to him,
the God of glory, the supreme good, through Jesus Christ, and enjoy him as the
portion of our souls, the heavenly feast, it gives us good riglit to do so. Even as
good a right as the Israelites had to take and cat the manna which lay around
their tents. Of this there can be no dispute. But all these invitations give us
no right nor warrant to believe that our sins are pardoned and God reconciled to
us while impenitent, while wc refuse to conic to the feast to which wc are in-
■vited, and even despise and hate it. Had' God expressly declared, " If you will
believe your sins are forgiven, they shall be forgiven. Here I offer you pardon
as your own, impenitent as you are : only believe I thus offer it, and that this offer
makes it yours, so as that you may with a good warrant believe it is your own,
and enjoy the comfort of it as such, and according to your faith so shall it be to
you. I pray you, I beseech you, believe and take it home to yourself, impenitent
as j'ou arc, and you never shall be disappointed ; " — had God thus declared, it
had been another case ; but there is not one tittle in the Bible that looks that
way ; yea, instead of this, God has expressly declared, " Except ye repent, ye
shiUl all perish." Therefore repent, and be converted, that yom- shis may be
blotted out.
And this may help the weakest Christian to see through the mist, that
Mr. Cudworth raises. Note, the grand objections against their notions of
faith, Mr. Cudworth has done nothing to remove ; yea, he has not had courage to
look them fairly in the face. According to their scheme, first, " I, a sinner out of
Christ, am condemned by the law, and under the wrath of God," agreeable to
John iii. 18, 36. And this is the very truth ; and in the view of this truth,
they say, "I am necessarily full of hatred and heart-risings against God." So
that, secondly, it is " utterly impossible " that I should ever love God until I first
of all know that " God is reconciled to me, loves me, and will save mo." And
yet they say, thirdly, that "I, a sinner out of Christ, have no evidence from
Scripture, sense, or reason, that God is reconciled to me, loves me, and will save
mc ; nay, so far from it, that in fact I am condemned, and the wrath of God
abideth on me." However, they affirm, fourthly, that " I, a sinner out of Christ,
just as I am, am firmly to believe, that God is reconciled to mc, loves me, and
will save me." And, fifthly, " God stands bound by his promise, that I shall
never be disappointed." This is their scheme fairly stated: against which,
among other things, I object, first, that their faith is presumption ; a believing
•without evidence. There being no evidence that " God is reconciled to me, a
sinner out of Christ." Second, their faith is downright delusion, beUeving a
lie, namely, that " God is reconciled to me, a sinner ovit of Christ, loves me,
and will save me ; " while in truth every sinner out of Christ is condemned now,
and will, dying as he is, be damned "hereafter. Third, God has nowhere in
the Bible given the least hint, that if " sinners out of Christ do firmly believe,
that God is reconciled to them, loves them, and will save them, it shall be unto
them according to their faith : they shall never be disappointed." There is not
one text of Scri])turc that looks that way, but multitudes expressly to the con-
trary. Thus stands the case. Now, men may dodge, and skulk, and liide, and
raise a dust, and fling, and cant, and call bad names ; but by cool and fair
reasoning, they never can get over these difficulties. And it is plain they feel
GOD THE SUPREME GOOD, WILLING TO BE RECONCILED. 361
it is urged upon us, we are prayed and beseeched to be thus
reconciled to God ; and by every motive from duty and interest,
from God and Christ, from heaven and hell, we are pressed, we
are compelled, we are in a manner forced, to come in. Having
not only verbal declarations, that whosoever will may come ;
but the highest possible evidences from facts, that God can,
consistently with his honor, and is willing to, receive those
who do come. The gift, the incarnation, life, death, resurrec-
tion, and exaltation of his Son, is more than words, than
promises, than oaths, to demonstrate that God is sincere and in
earnest ; so that there is on God's side no bar, no difficulty in
the way ; all things are ready, and we may come to the feast
and welcome. In the universe there is nothing of the nature
of a hinderance or impediment, which can prevent our coming,
are we ourselves but inclined to come. But, —
III. If, through mere disinclination to the Deity, to the God
that all heaven loves, the God of glory, we make light of the
feast, and go our ways, turn our backs upon God, refuse to
return and be reconciled, even after a way has been opened for
it by the blood of his own Son, and after such methods have
been used to persuade us, it will be the most aggravated kind
of wickedness in the universe, and a degree of folly and mad-
ness not to be paralleled in any other part of God's empire ; and
to persist in our disaffection to the divine character from year
to year, and to refuse to be reconciled to our dying hour, must
render us worthy of such a punishment, and prepare us for such
self-condemnation, inward remorse, and anguish of heart, as no
tongue can express. Then will be accomplished on impenitent
sinners the words which are Avritten in Prov. i. 24, 31 : ''Be-
cause I have called, and ye have refused, I have stretched out
my hand, and no man regarded ; but ye have set at nought all
my counsel, and would none of my reproof. I also will laugh
at your calamity, I will mock when your fear cometh," etc.
And all holy beings in the universe, convinced of the justice
and wisdom of the divine conduct, will join to cry. Amen,
hallelujah ; while the smoke of their torment asceudeth for-
ever and ever.
they cannot. Let any one read my Letters and Dialogues, and Mr. Cudworth's
answer, and judge for himself. According to their scheme, I must believe that God
is reconciled to me, loves me, and will save me ; because otherwise it is utterly im-
possible to love him. And I must bcHeve this while in the height of my enmity,
because it is this belief which begets my first love. This beUcf then takes place
in the heart, while dead in sin, and full of enmity to God. It is the act of an
unregenerate, carnal heart ; and it makes a carnal heart feel well ; and no won-
der it does. And these good feelings are supposed to be the Christian graces,
when in fact they are the good feelings of a carnal heart comforted by the beUef
of a lie.
VOL. II. 31
3G2 GOD THE SLPRKME GOOD. WILLING TO BE RECONCILED.
IV. TIow great is the absurdity of men's believing they
have by the gospel a title to heaven, wlicn they reject the very
heaven ofTered in the gospel with abhorrence ! The heaven
offered is the everlasting enjoyment of God through Jesus
Christ. Every one at enmity against God's real character, as
exhibited in the law, and declared to be absolutely perfect on
the cross of Christ, rejects this heaven with abhorrence ! Tliis
feast is no feast to him. He is so far from a relish to those
heavenly dainties, that his soul loathes this food. To say,
that men may come to God by Christ, and find rest and satis-
faction in him, while at the same time they are enemies to
his real character, is as absurd, as to say, men may come to
a feast and eat with pleasure, when they perfectly disrelish
every thing set before them. It is true, one who is an enemy
to the divine character, may be ravished in a belief his sins are
pardoned ! and this he may call a feast. And this belief he may
call eating : and with this eating he may be satisfied, so as to
live contentedly without God in the world. Yea, his content-
ment and comfort supposes him to be ignorant of the real
character of the true God. But it is absurd to suppose one
should choose the true God for his supreme good through Jesus
Christ, while at enmity against his real character ; for men will
not choose that for the object of their delight, which in their
hearts they do not like. Nor will men desire a Mediator to
bring them to the enjoyment of that which they have no appe-
tite for, and which they do not desire to enjoy. While men
are enemies to the divine character, they have no inclination to
come to him through Christ; rather their aversion to come is
equal to their enmity to his character. Yea, that God should
actually become the supreme good and satisfying portion of a
sinner, who is of such a taste as that God's real character can
give him no delight or satisfaction, but the contrary, is a plain
contradiction. We must love an object, or we caimot enjoy it.
We must be suited, pleased, enamored with the divine charac-
ter, or we cannot enjoy the Deity. On this account, therefore,
it is absolutely necessary we become new creatures. For
" except a man be born again, he carmot see the kingdom of
God." A sinner could not enjoy heaven, were he admitted
and allowed to live there forever. Besides —
Although God can, consistently with his honor, pardon and
receive to favor the sinner who returns to him through Jesus
Christ, and stands ready to do it, yet it is equally true, that
he cannot, consistently with his honor, pardon, and receive to
favor, a sinner who refuses to return, while going on obstinate
in his rebellion; nor is he at all willing to do it. Christ did
REPENTANCE IS BEFORE FORGIVENESS. 363
not die that impenitent sinners, while such, might be forgiven
and received into the divine favor. God can no more pardon
an impenitent sinner, consistently with his honor, than if Christ
had never died. The decree of Heaven is fixed, and cannot,
and never will be revoked — "Except ye repent ye shall all like-
wise perish." But as this point is of great importance, and is
generally denied by Antinomians, so it shall be taken into
more particular consideration.
, . SECTION VIII.
REPENTANCE IS BEFORE FORGIVENESS.
If God is an absolutely perfect, an infinitely glorious and
amiable Being, infinitely worthy of supreme love and honor,
and of universal obedience ; and if our disaffection to the divine
character and rebellion against God, is altogether inexcusable
and infinitely criminal, agreeable to the voice of the divine
law, and to the import of the cross of Christ ; if God, the great
Governor of the universe, views things in this light, and in this
view calls unto us from heaven to confess our sins, repent, and
turn unto him with all our hearts ; if these things are so, — and
they are so if the Bible is the word of God, — then the meaning
of his words is certain, the ideas designed to be conveyed by
them are determinate. To repent, beyond dispute, is to change
our mmds as to the divine character, to lay aside our preju-
dices, to open our eyes, and begin to look upon God as he is,
an absolutely perfect, an infinitely glorious and amiable being ;
infinitely worthy of supreme love and honor, and of universal
obedience, and in the light of his glory to begin to view our
disaffection and rebellion as altogether inexcusable and infinitely
criminal, and in this view, cordially to take all that blame to
ourselves which God lays upon us, and to be affected accord-
ingly; saying, "Righteous art thou, O Lord, when thou speak-
est, and clear when thou judgest. Should justice take place, no
iniquity could be imputed unto thee. It would not be a
blemish, but a beauty in thy character, and all heaven ought
forever to love and adore thy glorious majesty, should I receive
my just desert, and perish forever. But thou canst have mercy
on whom thou wilt, through Jesus Christ. To thine infinite
grace and self-moving goodness, through him I look. God be
merciful to me a sinner." Repentance stands then in oppo-
301 liKPKNTAN'Cn IS HI^KOllK KOIIGIVENESS.
sitioii (i) all our loiiiuT prejudices against tlic divine cliaractcr;
and in opposition to that sin-extoiinaling, sclf-jnstifying, hiw-
liatiiig, (lod-blaiiiing disposition, which reigns in every inijjeni-
tent soul, God is seen in his beauty; the divine law, as a
ministration of condenn)ation and death, a])poars glorious; our
disadVction and rebellion infinitely criminal. We justify God,
approve his law, condemn ourselves, accept the punishment of
our iniquity, as worthy of God ; and thus we confess, repent,
and turn unto the Lord, looking only to free grace through
Jesus Christ for pardon.
A man may think himself to blame for Sabbath-breaking,
lying, cheating, drunkenness, etc., who never thought himself
to blame for being disaffected to the divine character. Also, a
man may think himself to blame for not believing that Christ
died for him in particular, that God loves him, that his sins are
pardoned, or for his being unaffected in this belief, who never
thought himself to blame for not loving God as an absolutely
perfect, an infinitely glorious and amiable being. Some may
be sorry wherein they think themselves to blame through fear
of punishment, as was the case with Judas; others, who believe
their sins are pardoned, may, from a principle of natural grati-
tude, be sorry wherein they think themselves to blame, as was
the case with Saul, when David spared his life. (1 Sam. xxiv.
16, 19.) Saul lifted up his voice and wept, etc. (Chap,
xxvi. 21.) Then said Saul, I have sinned, I have played the
fool, and have erred exceedingly. But he who is ignorant of
the beauty of God's true character, is blind to the chief thing
wherein his blame lies. And while men do not see their blame,
they will see no occasion to repent ; and should any charge sin
home upon them in such a case, they would justify themselves
in their hearts.
The divine law, which requires us to love God, the abso-
lutely perfect, the infinitely glorious, and amiable being, with
all our liearts, and yield a perfect obedience to his will on pain
of eternal damnation, is holy, just, and good : our blindness to
his beauty is wholly criminal; our sin-extenuating, self-justify-
ing pleas are of no weight ; all our objections against the divine
character and law are only the language of enmity against the
glorious Monarch of the miiverse ; we are entirely without
excuse, and infinitely to blame. These all are facts. And
thus God viewed our case when he gave his Son to die ; and
thus he views our case when he calls us to confess our sins,
repent, and turn unto the Lord ; and in this light, therefore,
must we view our case, if ever we become truly penitent.
Every sin-extenuating, self-justifying plea, every objection
REPENTANCE IS BEFORE FORGIVENESS. 365
against the divine character and law, is a declaration that we
are so far from repentance, that as yet we do not think that it
belongs to us to repent, in the sense we are called to in the
gospel ; in this case we do not confess, but cover onr sins.
In true repentance our eyes begin to be opened to see things
as in fact they are ; God's character infinitely amiable, and our
own infinitely odious ; his law wholly right ; and our ways as
wrong and criminal as that supposes. And in this view we
begin to take all the blame to ourselves.* True repentance is
therefore in consequence of the regenerating influeuces of the
Holy Spirit, and of a nature specifically different from any
kind of sorrow for sin a man can experience who is at enmity
against God.
Sin is the thing to be repented of; and sin is a transgres-
sion of the law. And the first and chief thing required in the
law, is supreme love to God. And therefore want of supreme
love to God, our disaffection to his character, and rebellion
against him, is our great wickedness, which we have to re-
pent of. But it will not be in our hearts to repent, unless we
truly see our blame. We cannot truly see our blame, unless
we see that which chiefly renders us to blame. But that
which chiefly renders God worthy of love, is what chiefly
renders us to blame for not loving God. And so it is the
* Question. " How can a finite mind see an infinite object ? "
Ansicer. Not by a full comprehension of it ; only by a high sense and livelj'
conviction that it is infinite. As thns : suppose "we could see with our eyes a
man, for the sake of one sinful pleasure, deliberately leap headlong down into
a lake of fire and brimstone, which he and we knew would never be quenched,
and out of which there could be no escape, and in which, by God's almighty
power, he would be forever held up in existence, his sense of feeling quick and
lively ; we should pronounce the man guilty of infinite folly. We might see and
know that his foUy was in fact infinite, although we could by no means fully com-
prehend the thing. So in this sense we are capable of seemg and knowing that
God is infinitely lovely, and we infinitely odious and ill-deserving, how far soever
we be from a full, adequate idea of infinity. We are capable of as great a sense
of our infinite obligations to love God, as we be of the infinite dreadfulness of
eternal misery. In legal conviction, a sinner begins to have some lively sense of
the infinite dreadfulness of eternal damnation ; so in regeneration and repentance,
we begin to have some lively apprehension of God's infinite amiableness, and
our infinite odiousnG«s. Some say, " We should leave all infinites out of our
scheme of religion." And so we might, if we were in no connection with infinites.
To be consistent, these men should denj'- the infinite glory of God the Father,
the infinite evil of sin, the eternity of hell toiments, the divinity of Christ ; and
then, when thus our connection with infinites is at an end, the word, and all
notion of the thing, may be excluded out of religion ; but not till then. As soon
as these men will prove, that God is not an infinitely amiable being, and tliat
we are to die like the beasts, I will say nothing more about infinites. Till then
I shall say that the sinner, who, by rebelling against God, runs headlong into
eternal destruction, is guilty of infinite folly as to his own soul, as well as
of infinite wickedness towards his Maker, the infinitely glorious Governor of the
universe.
31*
3G0 ItEPENTANCE IS BEFOIli: FORGIVENESS.
amiablciiess of the divine nature which chiefly renders us to
blame for not loving God. It is the aniiublencss of the di-
vine nature, which chiefly renders God worthy of love. It
is a sense of this, therefore, that disctn^ers to us the great
evil of sin, and shows us the reason we have to be sorry and
repent ; and which therefore primarily lays the foimdation of
true repentance, and without which no repentance is true.
If I ])lame my neighbor for being groundlessly disaffected to
my character, I shall not, I cannot, look u])on him as a true
penitent, till, beginning to look upon my character as I think
he ought to, he begins to blame himself as I do. It is con-
trary to common sense to suppose any other kind of repent-
ance to be true and genuine. And if any man abuses me, in
name or estate, through disaffection to my person, no peni-
tence for those abuses can be esteemed genuine, so long as
the disaffection from which they arose remains in full strength.
I appeal to the universal sense of mankind, who, when it
comes to their own case, are every one of this opinion. On
this ground it was that David put no confidence in Saul, not-
withstanding all the tears and penitence which his generosity
extorted from him. He did not suppose that that kind of
repentance was any certain sign that he was a new man ;
yea, he had rather venture himself with Achish, king of
Gatli, a Philistine, a pagan, than with him. (1 Sam. xxvi.
and xxvii.)
As want of love to God, together with disaffection to the
divine character, has inlluence into that whole course of
wickedness which mankind in general live in ; so when they
are in Scripture called upon to repent of particular sins and
turn to God, their want of love to God, and disaffection to
the divine character, as manifested in those particular sins, is
to be repented of; and a hearty reconciliation to the divine
character is implied in the repentance they are called unto.
Thus the frequent idolatries of the children of Israel, for
which they are often called upon in the Old Testament to
repent, were manifest instances of want of love to the God of
Abraham, and proofs of their disaffection to his character.
So the Jews, hating and murdering the Son of God, the
express image of his Father's person, for which they were on
the day of Pentecost called upon to repent, was a manifest
instance of their want of love to God, and proof of their dis-
affection to his character. And there is no sin whatsoever that
any man is guilty of, but what is an instance of disrespect to
God, and disregard of his authority. Therefore it was said
in the case of David's sin, that he despised the Lord, and
REPENTANCE IS BEFORE FORGIVENESS. 367
despised the commandment of the Lord. And therefore, when-
ever any one is called upon to repent of any particular sin and
turn to the Lord, it is to be understood in this view. He hath
sinned against God, despised the Lord, and despised the com-
mandment of the Lord, treated the God of glory, the great
King of the universe, with contempt. This is his crime ; on
this account he is chiefly and above all to blame. And that
which renders him infinitely blameworthy, is, that God, whom
he despised, is by nature God, an- absolutely perfect, an infi-
nitely glorious and amiable being, infinitely worthy of supreme
love and honor, and universal obedience. And so in this point
of light is the true penitent to view his transgressions, and take
blame to himself. " Against thee, thee only, have I sinned."
Wherefore a sense of God's loveliness is the first and chief
spring, and source of true repentance, as this brings into
view the great evil of sin, even as the truth of the gospel is
the only foundation of hope in the true penitent's case. And
thus the knowledge of God and Jesus Christ lays the founda-
tion of all religion, (John xvii. 3.)
And let it be remembered, that the same gospel which
we believe, was for substance revealed to Adam, and believed
by all true penitents from the beginning of the world. These
things bemg premised I proceed to prove, that repentance is
before forgiveness. And whosoever will be at the pains to
look the Bible through, will find, that this is a doctrine taught
by Moses and the prophets, by Christ and his apostles ; nor
is there any one point of revealed religion more plainly held
forth. Let us begin with Moses.
'• And now, Israel, what doth the Lord thy God require of
thee, but to fear the Lord thy God, to walk in all his ways,
and to love him, and to serve the Lord thy God with all thy
heart, and with all thy soul, to keep the commandments of
the Lord, and his statutes which I command thee this day for
thy good? for the Lord your God is God of gods, and Lord,
of lords, a mighty and a terrible, which regardeth not persons,
nor taketh reward. Therefore thou shalt love the Lord thy
God, and keep his charge, and his statutes, and his judgments,
and his commandments alway. That thou mayest fear this
glorious and fearful name, the Lord thy God." This is a
specimen of their rule of duty. (Deut. x. 12, 13, 17; xi. 1 ;
xxviii. 58.)
" And it shall be, on the day when you shall pass over
Jordan unto the land which the Lord thy God giveth thee,
that thou shalt set thee up great stones, and plaster them with
plaster ; and thou shalt write upon them all the words of his
3C8 REPENTANCE IS BKFOKK FORGIVENESS.
law," very i)laiiily. ITalftlic tribes standing on Mount Ger-
izim, and lialf the tribes on Mount Ebal, the lievites shall
speak and say unto all the men of Israel, with a loud voice,
" Cursed, cursed, cursed, twelve times going, all summed up
in, ' Cursed be he that confirmeth not all the words of this
law to do them ; ' and all the people shall say. Amen." Which
curse, according to St. Paul, comprised eternal damnation in it,
even that eternal misery which Christ redeems his peo])le from
by his death. So that, besides being cursed in his basket and
iiis store, in the house and in the field, and in all his earthly
enjoyments, he, dying inider the curse of the law and wrath of
God, must be forever miserable in a future state. So infinitely
great was the evil of not loving and obeying the Lord their
God. (Dcut. xxyii. Gal. iii, 10, 14.)
In what way now was an Israelite to obtain pardon at the
hands of a great God ? The case is plain. According to the
Levitical law, once every year, on the great day of atonement,
the High Priest, in behalf of all the congregation, was to take
a goat for a sin-oiTcring, kill it, and bring the blood within thfi
vail, and sprinkle it upon and before the m<;rcy-seat ; for with-
out shedding of blood there was no remission ; for the law was
lioly, just, and good. And in token of repentance, as what
must precede forgiveness, he was to lay both his hands on the
head of a live goat, and confess over him all the iniquities of
the children of Israel, and all their transgressions in all their
sins, and thus put them upon the head of the goat to be sent
away into the wilderness. And all these iniquities thus by
confession put upon the goat, he bore away into a land not
inhabited. And it afterwards became a proverb among the
Israelites, " He that covereth his sins shall not prosper ; but
whoso confesseth and forsaketh them shall have mercy.*'
(Lev. xvi. 15, 22.) For as this was done on the great day of
atonement for all the congregation — which day, by the way,
was to be wholly, from evening to evening, spent in fasting
and deep repentance — and whatsoever soul it be that shall
not be afflicted in that same day, so far from being pardoned,
he shall be cut otT from among his people, (Lev. xxiii. 29,)
— I say, as this was done on the great day of atonement
relative to the iniquities of the congregation in general, so, if
any particular man at any time committed a sin, he was to
bring his bullock, and in token of confession and repentance,
to lay his hands upon his head, and substitute it to die in his
room ; the plain import of all which was, " I have sinned ; the
law is holy, just, and good : I deserve to die, and have no
hope, but from the mere mercy of God through the atone-
REPENTANCE IS BEFORE FORGIVENESS. 369
ment." And now the bullock was slain, the blood sprinkled,
the body burnt ; sacrificed in the sinner's stead, and so atone-
ment was made, and his sin forgiven. (Lev. iv.) But if he
had not only sinned against the great God, walking contrary to
him, but also in his sin injured his neighbor, he must first, as
became a true penitent, make restitution to his neighbor, before
the sacrifice of atonement was to be offered. (Lev. vi. 5. Matt.
V. 23, 24.) And if, without repentance and restitution, like a
hypocrite he came before the Lord with his sacrifice, he would
be so far from obtaining forgiveness, that it was a proverb in
Israel, '* The sacrifices of the wicked are an abomination to the
Lord," And relative to all instances of offering sacrifices, still
going on impenitent in their sins, God plainly declared his
utmost abhorrence. (Isai, i. 10, 20.)
And if a man is truly penitent, he has not only a heart, with
the utmost freedom, to make restitution to those he has injured
in name or estate, but also has a heart, with equal freedom, to
forgive and love those who have injured him, although, instead
of penitence and restitution, they even continue to hate, to
curse, and to use him despitefully ; therefore our blessed Savior
plainly teaches, that unless we love such our enemies, we can-
not be the children of God, (Malt. v. 43, 46 ;) and expressly
declares, " If ye forgive not men their trespasses, neither will
your Father forgive your trespasses ; " which cuts off all im-
penitent sinners from pardon. For it is plain our Savior means
such a kind of forgiving those that trespass against us, as is
peculiar to true penitents ; for he says, " If ye forgive men
their trespasses, your heavenly Father will forgive you." And
accordingly he taught his disciples to pray, " Forgive us our
debts as we forgive our debtors," with an apparent design to
exclude all unhumbled, impenitent sinners, who have no heart
truly to forgive others, from any hope of forgiveness, while in
their present state. See this further confirmed from Matt, xviii.
21, 35. Mark xi. 26. No persons in the world are more bitter,
spiteful, unforgiving, than some who firmly believe their sins,
past, present, and to come, are all forgiven. If they love their
own party, who love them, yet they are of a very unkind,
unfriendly, bitter spirit towards their opponents. Repentance
humbles the heart, and makes men of a forgiving, benevolent,
tender, friendly disposition ; but when an impenitent sinner,
through the delusion of Satan, becomes confident that he is a
favorite of Heaven, it naturally increases his pride ; and from
pride proceeds a contentious, bitter spirit. But to return to the
law of Moses.
God, by the mouth of Moses, told all the congregation of
370 HKl'KNTANCE IS BKKOIU: FOHtilVENESS.
Isracil (Lev. xxvi.) that vengeance should pursue them so long
as they contiiuied impenitent in their sins. "If ye will not
hearken unto nie," etc., " I will appoint over you terror," etc. ;
" And if ye will not for all this hearken unto me, then I will
punish you seven times more for your sins ; " " And if ye walk
contrary unto me, and will not hearken unto me, I will bring
seven times more plagues upon you, according to your sins;"
" And if ye will not be reformed," etc., " I will punish you yet
seven times more for your sins; " " And if ye will not for all
this hearken unto me, but walk contrary unto me, then I will
walk contrary unto you also, in fury ; " " Ye shall perish
among the heathens." But if, after all this, they should become
truly penitent, then God would forgive them. " If they shall
confess their iniquity, and the iniquity of their fathers, with
their trespass which they trespassed against me, and also that
they have walked contrary unto me, and that I also have
walked contrary unto them, and have brought them into the
land of their enemies ; if then their uncircumcised hearts be
humbled, and they then accept the punishment of their iniquity ;
then will I remember my covenant with Jacob, and also my
covenant with Isaac, and also my covenant with Abraham will
I remember; and I will remember the land." (Ver. 40 — 42.)
See, to the same purpose, Deut. xxx. 1, 2, 3, " And it shall
come to pass, when all these things are come upon thee, the
blessing and the curse which I have set before thee, and thou
shalt call them to mind among all the nations, whither the Lord
thy God hath driven thee, and shalt return unto the Lord thy
God, etc., with all thy heart and with all thy soul, that then
the Lord thy God will turn thy captivity, and have compassion
on thee," etc., compared with Ezek. xxxvi. 25, 33, where
God declares concerning the Jews in Babylon, that he will first
bring them to repentance, and then restore them to their land.
" In the day that I shall have cleansed you from all your
iniquities, I will also cause you to dwell in the city," etc. And
in this view, read Daniel's confession and prayer in the behalf
of the captive Jews. (Dan. ix. 1, 19.)
And as this was the true spirit of the Mosaic dispensation,
that repentance is before forgiveness, so Solomon, in liis j)rayer
at the dedication of the temple, which was planned on that
dispensation, and may serve to show the true nature of it,
expressly and repeatedly holds forth this doctrine, that repent-
ance is before forgiveness. One cannot well see in how strong
a point of light this is set, without reading the whole prayer.
(1 Kings viii.) The temple was a type of the Son of God
incarnate. God dwelt in it, as afterwards he did in the man
REPENTANCE IS BEFORE FORGIVENESS. 37l
Christ Jesus. *•' My name shall be there." And so, in all their
prayers, the penitent Jews looked towards the holy temple; and
then God heard in heaven, his dwelling-place. " When thy
people Israel shall be smitten down before the enemy, because
they sinned against thee, and shall turn again unto thee, and
confess thy name, and pray and make supplication unto thee in
this house, then hear thou in heaven, and forgive," etc. " When
heaven is shut up, and there is no rain, because they sinned
against thee, if they pray towards this place, and confess thy
name, and turn from their sin, .... then hear thou in heaven,
and forgive," etc. " If there be in the land famine, pestilence,
.... whatsoever plague, whatsoever sickness there be ; what
prayer and supplication soever be made by any man, or by all
thy people Israel, which shall know every man the plague of
his own heart, and spread forth his hands towards this house;'
then hear thou in heaven and forgive, and do and give to every
man according to his ways, [that is, according as he appears to
be penitent or not,] whose heart thou knowest." " If they sin
against thee, and thou be angry with them, and deliver them to
the enemy, so that they carry them away captives unto the land
of the enemy, far or near ; yet if they bethink themselves, in
the land whither they were carried captives, and repent, and
make supplication unto thee, in the land of them that carried
them captives, saying. We have sinned and done perversely, we
have committed wickedness ; and so return unto thee with all
their heart, and with all their soul, in the land of their enemies,
which led them away captive, and pray unto thee towards their
land, which thou gavest unto their fathers, and the city which
thou hast chosen, and the house which I have built for thy
name; then hear thou in heaven, and forgive."*
Yea, Solomon lays it down as a universal maxim, " He that
covereth his sins shall not prosper ; but whoso confesseth and
forsaketh them shall have mercy." And not even David, the
* Some, to evade the force of these plain texts, have pretended, " that the
repentance insisted upon in Lev. xxvi. and 1 Kings viii. was merely an ungracious
repentance, which could entitle only to the removal of outward judgments, but
not to the favor of God and eternal hfe." But they might as well say, that a
gracious repentance was nowhere required, nor pardon and eternal life promised,
from the beginning of Genesis to the 8th chap, of 1 Kings, and so exclude all who
lived before that period from any hope of eternal salvation ; for they may be
challenged to find any texts more express than these. The truth is, that in the
Jewish dispensation, which was altogether shadowy, the earthly Canaan was an
emblem of the heavenly ; the temporal curses, of the eternal curses ; and their
sacrifices of atonomcnt, of the great sacrifice of Christ ; and their temple, of the
Son of God incarnate ; and the penitent believer was not only exempted from
outward and temporal, but from spiritual and eternal evils. It is certain St.
Paul viewed the Jewish dispensation in this light, from Gal. iii. 10, 29, and from
the Epistle to the Hebrews throughout.
372 REPENTANCE IS liKFOUK FOKCilVENESS,
mail after God's own heart, odiiM be exempted, when lie sinned;
lie must confess and rej)ent, before he conld be forgiven, and
be followed with terror and angnish until he did. Ps. xxxii.
3 — 5 : " When I kept silence, my bones waxed old, throngh
my roarmg all the day long. P'or day and night thy hand was
heavy upon me. My moisture is tnrncd into the drought of
summer. I acknowledge my sin unto thee, and mine initjnity
have 1 not hid. I said, I will confess my transgressions unto
the Lord, and thou forgavest the initpiity of my sin."
And Isaiah, that evangelical prophet, who cries to every one
that is athirst, to come without money, in the same place does
as plainly teach that repentance is before forgiveness. Isai.
Iv. 7 : " Let the wicked forsake his way, and the unrighteous
man his thoughts; and let him return unto the Lord, and he
will have mercy on him ; and to our God, for he will abun-
dantly pardon."
And Jeremiah preaches the same doctrine. Jer. ii. 5 : "Thus
saith the Lord, What iniquity have your fathers found in me,
that they have gone far from me, and have walked after vanity,
and are become vain r " Ver. 11 : " Hath a nation changed their
gods, which are yet no gods? But my people hath changed
their glory for that which doth not profit." Ver. 19 : " Thine
own wickedness shall correct thee, and thy backslidings shall
reprove thee. Know therefore and see, that it is an evil thing
and bitter, that thou hast forsaken the Lord thy God, and that
my fear is not in thee, saith the Lord God of Hosts. ' Chap,
iii. 12 : " Go and proclaim these words towards the north, and
say. Return, thou backsliding Israel, saith the Lord, and I will
not cause mine anger to fall upon you." Chap. iv. 1 : "If
thou wilt return, O Israel, saith the Lord, return unto me."
Ver. 3, 4 : " Thus saith the Lord to the men of Judali and
Jerusalem, Break up your fallow ground, and sow not among
thorns. Circumcise yourselves to the Lord, and take away
the foreskins of your hearts, lest my fury come forth like
fire."
And Ezekiel, inspired by the same spirit, speaks the same
language. Ezek. xviii. 30 — 32 : " Repent and turn yourselves
from all your transgressions; so iniquity shall not be your ruin
Cast away from you all your transgressions, whereby ye have
transgressed, and make you a new heart and a new spirit ; for
Avhy will ye die, O house of Israel ? for I have no pleasure in
the death of him that dieth, saith the Lord God ; wherefore
turn yourselves, and live ye." Chap, xxxiii. 11: "That the
wicked turn from his way, and live. Turn ye, turn ye ; why will
ye die, O house of Israel ? " All exactly agreeable to the language
REPENTANCE IS BEFORE EORGIVENESS. 373
of Solomon's prayer, before cited. (1 Kings viii. 46, 50.*)
To the same purpose see also Hos. xiv. 1 — 3. Joel ii. 12, 18.
But to pass on to the New Testament : —
John the Baptist, who was sent to prepare the way for the
holy, heavenly kingdom of the Messiah, into which no man
could, enter unless born of water and of the Spirit. (John iii. 5,)
preached in the wilderness of Judea, saying, " Repent, for the
kingdom of heaven is at hand." As if he had said, " Such is
the nature of the Messiah's kingdom, so holy, so like to that
kingdom which is in heaven, that no impenitent sinner, while
such, can be a member of it, or share in its blessings. There-
fore repent, for the kingdom of heaven is at hand : the Mes-
siah will soon make his appearance ; repent, and be prepared
to receive him." Thus he preached, and many of the children
of Israel did he turn to the liOrd their God, and so made
ready a people prepared for the Lord Jesus. (Luke i. 16, 17.)
For when the Messiah made his appearance, although many
were filled with a temporary joy, yet not one received him as
the Messiah, but those who were born of God. (John i.
11 — 13. 1 John V. 1.) This doctrine of repentance John
preached to all the people, to the Pharisees, to the Sadducees,
to the publicans, soldiers, etc. ; and whosoever came, confessing
their sins, he admitted to baptism, as an external sign of the
remission of sins. First they must repent, and then be bap-
tized for the remission of sins. And thus John preached the
baptism of repentance for the remission of sins ; placing re-
pentance before forgiveness, just as Moses and the prophets had
done before him. (Matt. iii. 1, 12. Mark i. 5. Luke iii. 3, 14.)
And Jesus Christ taught the same doctrine. Repent ye and
believe the gospel. (Mark i. 15.) I came to call sinners to
repentance. (Luke v. 32.) There is joy in heaven over one
sinner that repenteth. (Luke xv. 7.) I came to heal the broken
hearted. (Luke iv. 18, 21.) Blessed are they that mourn, for
* To affirm as two late writers, Mr. Sandeman, and after him Mr. Cudworth,
do, that every true penitent may be forgiven absolutely without any atonement
at all, is implicitly to affirm that the Old and New Testaments are not from God ;
the chief design of both which being to teach, that without shedding of blood
there can be no remission. And to bring the 18th and 33d of Ezekicl to prove
the point, is to suppose, that Ezekiel was not inspired by the same spirit which
inspired the other sacred writers. Mere law promises life to nothing short of
sinless perfection, and curses the man that fails in the least point. (Deut.
xxvii. 26.) And there is no deliverance for true penitents from this curse,
according to the gospel, but by the blood of Christ. (Gal. iii. 10, 14.) And,
therefore, the captive Jews, when brought to repentance, were directed to look
and pray towards the holy temple, and in this way hope for pardon. (1 Kings
viii.) And to suppose that Ezekiel, in Babylon, taught them to expect pardon,
in a way contrary to the dis^iensation they were under, is to suppose him a false
prophet.
VOL. n. 32
•^* 1 llKl'ENTANCE 1< HEFORE FORGIVENESS.
they sluill be comfoilLd. (.^latt. v. 1.) I3ut except ye repent,
ye shall all perish. (Luke xiii. 3, 5.) And this doctrine he
exemplified at large in the parable of the prodigal son, who
comes to himself, rej)cnfs, and retnrns to liis father, and so
obtains forgiveness. (Luke xv. 17, 20.) Yea, now he is ex-
alted in heaven to be a Prince and a Savior, he comnmnicates
these blessings in the same order ; he gives " repentance unto
Israel, and remission of sins ;" and he observed the same order
in his commission to his apostles, to preach in his ni^me
repentance and remission of sins to all nations, beginning at
Jerusalem. (Luke xxiv. 48.) And accordingly the apostles
began on the day of Pentecost, being all filled with the Holy
Ghost, to preach at Jerusalem, in the same order. (Acts ii. 38.)
"Repent and be baptized, every one of you, in the name of
the Lord Jesus Christ, for the remission of sins." * And as
they began, so they went on. (Acts iii. 19.) "Repent and
be converted, that your sins may be blotted out."
And when Paul was converted to Christianity, and sent to
preach the gospel to the Gentiles, it was to open their eyes,
and turn them from darkness to light, and from the power of
Satan unto God, that they might receive forgiveness of sins.
(Acts xxvi. 18.) And accordingly he went forth and preached
every where, that they " should repent and turn to God," testi-
fying, both to Jews and Greeks, "repentance toward God, and
faith toward our Lord Jesus Christ." And as to those who
shut their eyes, stopped their ears, and hardened their hearts,
and were given up to destruction, in the days of Isaiah, of
Christ, and of his apostles, their sentence runs thus, — in which
is clearly taught, that according to God's established method of
dispensing pardon, repentance is before forgiveness, — " Lest
they should see with their eyes, and hear with their ears, and
understand with their hearts, and should be converted, and I
should heal them." (Acts xxviii. 27.) For what is meant by
their being healed is declared in Mark iv. 12 — " and their sins
should be forgiven them."
So that this doctrine has been taught by Moses and the
prophets, by Christ and his apostles ; and if one should attempt
* As to Acts ii. .38, some object, " that the three thousand had a .saving faith,
and \vere justified by that conviction, that Jesus "vvas the Messiah, -nhich pricked
them to the heart with a sense of their guilt, as being his murderers, before they
did repent." But if so, they had a right to baptism before they repented. For
a saving faith gives a right to baptism. (Acts viii. 37.) But it is plain Peter calls
upon them to repent first, before baptism ; nor did he baptize any but those who
appeared to receive his word gladly. That kind of faith, therefore, which was
before, and without repentance, as in Peter's judgment it did not entitle to bap-
tism, so neither to pardon and salvation ; for it was an acknowledged point in
the apostolic age, that that faith wliich entitles to salvation entitles to baptism.
REPENTANCE IS BEFORE FORGIVENESS. 375
to make a collection, there is doubtless as great a number of
Scripture texts, which represent repentance as necessary to
pardon, as there is that represent faith as necessary thereto.
And we may with as good a face, and with as much consist-
ence with Scripture language, affirm, that we are forgiven
before faith, as that we are forgiven before repentance. And
it is plain that the repentance spoken of through the Scriptures,
as being before forgiveness, is not an ungracious, unsaving re-
pentance ; but a gracious, saving repentance ; because pardon is
constantly connected with it. To these proofs from Scripture
texts may be added these scriptural arguments : — *
Argument I. To believe the gospel to be true with all the
heart, is before forgiveness ; but repentance is implied in be-
lieving the gospel to be true with all the heart ; therefore
repentance is before forgiveness.
That repentance is implied in believing the gospel to be
true with all the heart, is evident ; for the import of the
cross of Christ is, that God is an absolutely perfect, an infinitely
glorious and amiable being, infinitely worthy of supreme
love, and honor, and universal obedience ; that the divine law
is holy, just, and good, a glorious law, worthy to be magnified
and made honorable ; that our disaffection to the divine char-
acter, and rebellion against God, is infinitely criminal ; as hath
been already proved. (Sect. IV.) But with all our hearts to
come into these sentiments, and cordially believe them to be
true, is to begin to repent, in the Scripture sense of the word ;
as hath been also already proved, in the beginning of this sec-
tion, and in Sect. III. Indeed, to believe these truths by
the dint of external evidence, against the grain of the heart,
as the devil does, doth not imply repentance ; nor will such a
faith entitle to pardon ; but to believe them with all the heart,
and cordially to come into these sentiments, is what St. Paul
means by repentance toward God. (Acts xx. 21.) And hence
we may see the true meaning of our Savior's words, "Repent
and believe the gospel ; " for we cannot believe the gospel to be
true with all the heart, without repentance. And hence that
phrase of the apostle, (2 Tim. ii. 25.) '-In meekness instruct-
ing those that oppose themselves ; if peradventure God will
give them repentance to the acknowledging of the truth."
Heresy is altogether of a criminal nature, a work of the flesh,
* All, except the grossest sort of Antinomians, acknowledge that faith is
before forgiveness ; as the Scriptures so expressly declare, that he that bclievcth
not is condemned, and the wrath of God abideth on him. (John iii. 18, 36.)
If, therefore, it can be proved that repentance is essential to faith, it will follow
that repentance is before forgiveness.
J/0 KKPKNTANCE IS BEFOKK FOIlfilVENESS.
and reckoned up along with idolatry and nuirdor. (Gul. v.
19 — 21.) Impenitent sinners cordially love error, but they halo
the truths of the gospel ; nor can they be brought to believe
them with all the heart, unless God give them repentance.
And therefore repentance is implied in faith, and so is before
forgiveness.
Ari^tunrnt II. To look to the free grace of God, in tlie
name of Christ, for pardon, is essential to that faith in Christ's
blood which is before forgiveness ; but repentance is implied
in thus looking to God for pardon in the name of Christ ;
therefore repentance is before forgiveness.
All after acts of faith, with respect to the pardon of sins com-
mitted after conversion, are of the same nature with the first
act of faith ; as is evident from Paul's bringing the example
of David to explain and prove liis point, whose sin and repent-
ance were long after his conversion. (Compare Rom. iv. 6 —
8 with Ps. xxxii.) But saints are directed to look to God
for the pardon of daily transgressions. (Matt. vi. 12.) " For-
give us our debts." And in John xvi. 23. Christ has taught
his disciples to look to God in his name for all things ; and so
for pardon among the rest. So David prays for pardon,
(Ps. li.) and so every penitent Israelite was directed to pray
for pardon, looking towards the holy temple, (1 Kings viii.,)
which was a type of Christ.
But to look to God for pardon in the name of Christ, implies
repentance. Cordially to ask for the pardon which the gospel
ofters, is cordially to acknowledge we need that pardon ; which
is cordially to own that we are to blame as the gospel su])poses,
which is to begin to repent ; and to ask in the name of Christ,
is to acknowledge that we are not fit to be pardoned ; consid-
ered in ourselves, are too bad ; yea, are so bad, that justice calls
for our destruction ; nor can God consistently with his honor
forgive us but through the blood of his own Son ; which sup-
poses that we have a true sense of the great evil of sin, in
which repentance radically consists.
We cannot from the heart look to God for pardon in the
name of Christ, only as we in our hearts feel that we are to
blame, and deserve to be punished according to the true import
of law and gospel. But cordially to come into this view of
ourselves, so as from the heart to say with the publican, " God,
be merciful to me a sinner," is true repentance. It is the char-
acter of an impenitent sinner to hide and cover his sins ; but he
that confesseth and forsaketh them shall have mercy. So far
as one is cordial in his confession, so far he does actually give
up his sins, and begins to forsake them. No impenitent sinner
REPENTANCE IS BEFORE FORGIVENESS. 377
from the heart will own himself to blame in the sense in which
he is charged by God in his law, nor in the sense the gospel
supposes, when it calls him to repent and offers pardon. And
while one will not cordially own himself to blame as he is
charged, nor own he needs the pardon which is offered, he
cannot from the heart look to God for it, much less look in the
name of Christ. To say otherwise, evidently implies a con-
tradiction. (Compare 1 Kings viii. 46, 50, with Acts xx. 21.)
Thus from express Scripture texts, and from these scriptural
arguments, the point stands proved, that repentance is before
forgiveness. Some objections have been already obviated : the
rest we will now proceed to state and answer.
Objection 1. " We read of some, who are represented as
exercising repentance, when their sins are already forgiven."
(Ezek. xvi. 63. Luke vii. 48.)
Answer. Very true. And no doubt it is thus with all true
converts. Their repentance, instead of ceasing, is always in-
creased by a sense of divine forgiveness. (Compare Lev. xxvi.
40, 41, with Ezek. xvi. 63.) But where do we read of any
whose sins are forgiven while they continue impenitent, enemies
to God, and obstinate in their rebellion ? Nowhere. Rather
this is the united voice of all divine revelation. " Except ye
repent, ye shall all likewise perish." And therefore, "repent
and be converted, that your sins may be blotted out."
Ohj. 2. " If Acts iii. 19, will prove repentance and conver-
sion to be before forgiveness, it will equally prove, that none are
forgiven till the day of judgment, which is ' the time of refresh-
ing,' there referred to."
Ans. Whatsoever entitles a man to pardon, according to the
gospel, in this present time, will entitle him to pardon when
Christ shall come to judge the world at the last day ; for he
will judge the world then according to the gospel. There-
fore those who repent and are converted now, exclusive of all
impenitent, unconverted sinners, shall be publicly owned by
Christ at that time. But if the gospel pardons impenitent
sinners now, Christ must accept them then ; for he must judge
the world according to the gospel. And he who hath a title to
heaven according to the gospel must be admitted then. And
therefore, if impenitent sinners have a title to heaven according
to the gospel, into heaven they will go ; for the Judge will, in
honor to himself, be obliged to admit all who have a title
according to his own gospel. And therefore, if the Antinomian
sense of this text is true, Peter had no occasion to say, " Re-
pent and be converted, that your sins may be blotted out, when
the time of refreshing shall come." Rather he ought to have
32*
378 REPENTANCE IS IJEFOUE FOUfJIVENESS.
said, '• Believe tliat your sins arc blotted out, impenitent and
unconverted as you are, and it shall he unto you according to
your faith, Avhcn the time of refreshing shall come ; for God
stands hound by his promise, that you shall not be disap-
pointed."
Obj. 3. "A true penitent is a good man, and may therefore
be justified on the foot of his own goodness, and therefore need
not believe on Him that justifieth the ungodly." (Rom. iv. 5.)
Ans. No impenitent sinner will cordially own liimself ungodly
in the sense charged upon him by his Judge : no impenitent
sinner, therefore, is willing, or ever did believe on Him that jus-
tifieth the ungodly, in the sense the gospel invites us to ; as
was before proved,* Besides, if arguments will not do, yet
facts are stubborn things. And it is a plain fact, that David
was a true penitent, and was pardoned after he repented.
(Ps. xxxii. 3 — 5 ;) and yet David was not a good man in such
a sense as that he could be justified on the foot of his own good-
ness, according to St. Paul ; nay, just the reverse ; for from this
very instance of David, Paul proves that we are not justified by
our own goodness, but by believing on Him that justifieth the
ungodly. (Rom. iv. 5 — 8.) And Abraham had been a true
penitent above twenty years, as all parties acknowledge, when
it was said of him, that " he believed God, and it was imputed
to him for righteousness ; " which is the other fact by which
St. Paul illustrates and proves his doctrine of justification.
The objector, therefore, quite misunderstands St. Paul, whose
real meaning has been already stated. (Sect. V.) He whose
heart is agreeable to the import of this objection, never yet saw
the great evil of sin. For in the objection it is virtually denied
to be an infinite evil. Socinians and Deists openly deny the
* Antinomian converts, when they believe their sins are forgiven, do not
believe that those sins are forgiven which they in fact stand charged with by
the divine law ; for they do not think themselves guilty of those sins. They
justify themselves in that in which the divine law chiefly condemns them. They
say, that it is "utterly impossible," yea, "inconsistent with our original consti-
tution, and with the law of God," to }-ield obedience to the first and great com-
mand, "Thou shalt love the Lord thy God with all thy heart." And if I, an
unpardoned sinner, do not deserve eternal damnation for not loving God with all
my heart, I do not need the pardon the gospel offers ; rather the offer of such a
pardon is an injury to me. It supposes me to blame when I am not to blame.
For if " there is no loveliness conceivable " in the divine nature till God is recon-
ciled to me ; and if it is impossible, " utterly impossible," to love him ; and
even " contrarj' to the constitution of a reasonable creature, and to the law of
God," — I cannot be at all to blame for not loving him ; nor do I, in this case, need
any pardon at all ; nay, the curse of the law, in this case, must needs fill me with
hatred and heart-risings in spite of my heart. Nor can I forgive my Maker, and
feel well to him, until he delivers me from the curse. So that an Antinomian
convert is at the greatest distance from seeing that he needs the pardon which
tlie gospel offers. See Sect. IX.
REPENTANCE IS BEFORE FORGIVENESS. 379
infinite evil of sin ; and on this ground deny the necessity of
an infinite atonement. Antinomians are not so consistent ; for
they profess to believe an infinite atonement, and yet virtually
deny sin to be an infinite evil.
Obj. 4. " To say that repentance is before forgiveness, dis-
concerts my whole scheme of religion, and razeth the very
foundation of all my hopes ; for it is granted on all hands, that
true repentance ariseth from love to God ; but to love God be-
fore my sins are pardoned, is impossible ; for it is my believing
that my sins are pardoned, that induces me to love God. When
I can believe that Christ died for me in particular, and that my
sins are forgiven, then I can love God and repent ; but to repent
before forgiveness, is new doctrine to me."
Ans. True, it is granted that repentance arises from love to
God ; and therefore, if repentance is before forgiveness, love to
God is before forgiveness too. And that this effectually over-
throws the objector's whole scheme, is also true beyond dispute.
And as it is plain, that Christ ordered repentance and remission
of sins, in this order, to be preached in his n|ime to a sinful,
guilty world, and in this order the apostles preached them, so
no man has any warrant from the gospel to preach or to believe
forgiveness of sins, in any other order. Nay, he who believes
his sins are forgiven before repentance, refusing to give credit
to the word of God, he believes a lie ; and all religious affec-
tions begotten by this belief, are founded in falsehood, and are
an abomination in the sight of God. And thus it will appear
when Christ comes to judge the world according to his own
gospel.
Obj. 5. " But are we not justified by faith alone ? "
Ans. We are justified by Christ's righteousness alone. If
you speak of that which qualifies us for and recommends us to
the divine favor, pardon, and eternal life ; neither faith nor
repentance have, in this sense, any hand in our justification.
To say otherwise, is to contradict law and gospel, and in effect
to give up the whole of divine revelation ; as has been already
proved. (Sect. V.)
" True, but are we not interested in the righteousness of
Christ, by faith alone ? "
2. There is a kind of faith, which is, in its own nature, alone
as it first exists, unattended with any one Christian grace ; and
through the whole period of its existence, it is alone. It begins
to exist without repentance and conversion, and it continues to
exist without a holy life. This is called (James ii. 26) a dead
faith. '' As the body without the spirit is dead, so faith without
works is dead also," It is " dead, being alone."
380 IlEPKNTANCE IS nKKORK FOnCIVENESS,
Beinir almir. I3y l)cii)g alone, the apostle does not mean
that it is unattended by any kind of afTections. Even the
devil's faith, the ajiostlc ohserv^es, is not alone in this sense; he
not only believi^s, but also trembles. And many who have a
dead faith, a faith whicli proves unfruitful, and so aj)parently
and evidently a dead faith, yet, as our Savior observes, "re-
ceive the word with joy," and endure for a while. So the
Israelites believed the Lord and his servant Moses at the Red
Sea, and sang his praise, but soon forgaf his works. Their
faith was not of such a kind as would answer the end to carry
them through the trials before them. When it came to be
proved, it was found to be a dead faith. It was in its own
nature dead from the first, although it did not appear to be dead
till afterwards. Their joys were graceless joys. They had no
true love to God in their hearts ; that is, no love to God's true
character. All their religious affections were merely from self-
love, excited by a sense of their great deliverance, and the
expectation of soon arriving to a land flowing with milk and
honey. So their faith was unattended by any one divine virtue ;
it was alone, in this respect, at first ; and so, of course, it proved
to be a faith without works ; that is, without any holy works.
For their faith was not without works of any kind ; nay, they
were zealous and very forward in building the tabernacle, every
one contributing, of his own free will, enough, and more than
enough ; but all from selfish principles, expecting ere long to
march for the promised land. But no sooner were they disap-
pointed, than at once all their seeming goodness turned into
blasphemy ; whereas Moses, after he was secluded from the
promised land, loved God as well as ever, and was as faithful
in his service ; for he really loved the God he believed in ; he
loved his true and real character, and was heartily interested in
the honor of his great name. And this love gave him life and
spirit, and naturally made him prayerful and active ; and thus
his faith worked by love. Without this love, his faith had been
as dead and inactive as the faith of the carnal Israelites. But
his supreme love to God, whom he constantly had in view, as
it were seeing him who is invisible, made his faith a living
faith ; for he loved God so entirely, that it appeared to him.
of all things in the universe, the best, to be wholly devoted to
his interest and honor, as long as he lived. Yea, to love and
enjoy him to perfection forever, was the very recompense of
reward he had in view, in the world to come ; whereas the
carnal Israelites, the more they knew of God's real character,
the more they hated it : till they came to wish themselves back
again into Egypt ; yea, to wish they had died in Egypt, rather
than had any thing to do with the God of Israel.
REPENTANCE IS BEFORE FORGIVENESS. 381
Faith loithout works is dead. Without works — where there
is no love, there are no works, in the Scripture sense of the
word. " This is the love of God, that ye keep his command-
ments ; and his commandments are not grievous." It is a
pleasure to imitate a character which charms our hearts, to
honor a person we greatly esteem, and please one we greatly
love. The duties of a Christian life are only practical expres-
sions of love to God ; they are nothing else than love to God,
and reduced to practice. Love to God is the life and soul of
every good work. Where there is no love to God, all our works
are dead works, in the Scripture sense of the phrase. They are
graceless, selfish, hypocritical works. So that faith without
works, without a course of holy obedience to all the divine
commands, is a faith which is without love to God in the heart.
And so it is a faith which is without a sense of the supreme,
infinite amiableness of the divine nature ; without a sense of
which, there can be no true sense of the infinite evil of sin.
And so it is a faith without repentance in the first moment of
its existence, and a faith without works in the whole period of
its existence ; and so, in its own nature, a dead faith. And
that a man cannot be justified by this kind of faith, is evident,
not only from the Epistle of James, but from all the forecited
texts of Scripture, which teach that repentance is before for-
giveness.
3. Repentance is implied in the very nature of that true and
living faith, by which alone a sinner is united to Christ, and
interested in his righteousness and atonement, and so entitled
to pardon, justification, and eternal life. This has been already
proved, and shall be now still further confirmed.
It is said, concerning the apostolic converts, on the day of
Pentecost, that they " gladly received the word ; " and it is
manifest that in doing so, they became true penitents and true
believers both at once, in the estimation of the apostles. (Com-
pare ver. 38, 41, 44.)
There are some truths of such a nature, that they may be
believed with all the heart, may be received for true, gladly,
and be acted upon as such, without repentance. Thus, in a time
of great scarcity of bread on an island, the news of a plentiful
importation of corn, to be distributed among the inhabitants
without money and without price, to whosoever comes, may be
received gladly, and believed with all the heart, and the people
may flock together to the place of supply, without any thing
like repentance. So did the gospel simply bring the news of
deliverance from hell, and of eternal joys in heaven, to be the
portion of every child of Adam who hears and believes the
3S2 REPENTANCE IS BEFORE FORGIVENESS.
news, and takes it to liinisclf. The news might be believed
and rejoieed in by every guilty sinner, who is terrified with the
thoughts of eternal damnation ; nor would any degree of jjeni-
tency be implied in his faith. For as the famished inhabitants
of an island would naturally be ravished with the news of corn,
so every guilty, impenitent sinner, frightened with the thoughts
of hell, would be ravished with the news of such deliverance.
But if the news the gospel brings does not consider us merely
as in a state of great calamity, but as criminals ; and condenms
us wherein we are most apt to justify ourselves, and even
declares us to be worthy of the eternal pains of hell for that for
which we thought ourselves not at all to blame ; we shall
receive the news as an abuse, and reject it with abhorrence, till
our uncircumcised hearts are humbled, and we disposed to take
all that blame to ourselves, which it supposes us justly chargeable
with. But the gospel brings us news, " that as the divine law,
which requires us in our present state to love God with all our
hearts and yield a perfect obedience to his will, on pain of
eternal woe, is holy, just, and good, a glorious law, worthy to
be kept in honor, so the Son of God became incarnate, and
died upon the cross to do it honor, that God might be just, and
yet the justifier of the sinner that believes in Jesus." The
plain import of which is, " That, notwithstanding all our self-
justifying pleas, the God who reigns above, is an infinitely
glorious and amiable being, and his law perfect in beauty,
without a blemish ; and our disaffection and rebellion wholly
inexcusable, and infinitely criminal ; and we even too bad to
be forgiven, unless through the blood of the Son of God." But
to believe this with all the heart, and gladly to receive this news
for true, is to give up all our sin-extenuating, self-justifying
pleas, to acknowledge ourselves infinitely vile and odious, and
to loathe and abhor ourselves in the sight of God, and even to
look upon it a worthy, and becoming, and godlike deed, in the
Most High, to punish eternally in hell such as we. But thus
to view God and his law, and the atonement of Christ, and our
own character, and with all our hearts to come into these senti-
ments as the very truth, and even gladly to receive this word,
is to be true penitents.
The Jews, through mere disaffection to the divine character
and to the divine law, hated Jesus of Nazareth, whose life and
doctrines were the very image of his Father, and did honor to
his law ; and in their hatred, they cried, •' Crucify him, crucify
him; " and then they led him forth to Mount Calvary, and nailed
him to the cross. Their whole conduct was an expression of
mortal enmity to the true God and to his Son. When there-
KEPENTANCE IS BEFORE FORGIVENESS. 383
fore Jesus was risen from the dead, and the Spirit poured out on
the day of Pentecost, and the guihy Jews, in spite of all their
prejudices, by thousands, forced, sore against their wills, to give
into it that he was in very deed the Messiah, whom they had
murdered, terrified by their horrid crimes, and the fears of eter-
nal wrath, pricked at the heart, as though a sword had been run
through their vitals, they cry out in anguish, " What shall we
do ? " To which Peter gives a very remarkable answer. He
does not say, "Do nothing; be passive;" nor does he say,
" Believe, O believe your sins are blotted out ; " but he says,
" Repent and be baptized, every one of you, in the name of
Jesus Christ, for the remission of sins." As if he had said,
" Take all that blame to yourselves which belongs to you. Own
the whole truth to God. Let your uncircumcised hearts be
humbled. Do not cover, but confess your crimes in his sight,
and that in a sense eternal destruction is your due. Look up to
the free grace of God through the blood of Christ for pardon ;
and in token that all your dependence is on his mediation,
merits, and atonement, come, be baptized in his name ; and
your baptism shall be to you an external sign of the remission
of sins through his blood." And as many as had their eyes
opened by the Spirit of God to view things in this light, gladly
received his word, and were baptized ; and these, by the apos-
tles, were esteemed true penitents, and true believers, as they
thus hearkened to the divine call, " Repent and be baptized in
the name of Jesus."
And it is manifest, from the nature of the case, that he who
hath his eyes opened to see the glory of the divine nature, the
beauty of the divine law, the infinite evil of sin, the need of an
infinite atonement ; and so to see his need of Christ ; and at the
same time views God as the supreme, all-sufficient good, ready
to receive every sinner that returns to him through Christ, — it
is manifest, I say, that every one who is thus taught of God,
will repent and return to God as his sovereign Lord and supreme
good, and return through Jesus Christ, who is the way to the
Father, and the only way in the view of one thus divinely
enlightened. For in the clearer light the glory of the divine
nature and law is seen, in exact proportion will he the sense of
the infinite evil of sin, and the need of Christ's infinite atone-
ment and perfect righteousness ; and so repentance toward God,
and faith toward our Lord Jesus Christ, will be naturally and
inseparably connected ; yea, they will be necessarily implied in
each other, For he who repents in the view of the glory of
God, the glory of the law, and of the atonement, will in his
repentance look only to free grace through Jesus Christ for
381 REPENTANCE IS BEFORE FORGIVENESS.
mercy; and he who looks only to free grace through Jesus
Christ for mercy, in a view of the glory of God, law, atone-
ment, will, in doing so, take the whole blame of his disalTcction
to the divine character, as exhibited in the law, and on the cross
of Christ, to himself, judge and condemn himself, and in the
very act of faith, repent and be converted. When, therefore, it
is said, " Believe iu the Lord Jesus, and thou shalt be saved," the
same thing is meant, as when it it is said. " Repent and be con-
verted, that your sins may be blotted out ; " for the apostolic
faith implies repentance in its own nature, and their repentance
implies faith in its nature. Sometimes they only mention faith,
and sometimes only repentance, and sometimes both together ;
but the same thing is always intended ; for in their views,
repentance and faith were mutually im])lied in each other. Let
all the texts of Scripture in the Old and New Testaments, in
which we are called to confess our sins, repent, and turn to
God, with a promise of forgiveness, or to believe in the Lord
Jesus Christ that we may be saved, be collected and compared
together, and they will all jointly unite to confirm us in these
sentiments. The penitent Jew brought a bull or a goat to the
altar, and all his hope of pardon was in the shedding of blood ;
for without shedding of blood there was no remission. Or if
he were at a distance from the place of sacrifice and atonement,
yet in all his prayers he looked toward God's holy temple.
So Jonah did in the whale's belly. (Jonah ii. 4.) So Daniel
did in Babylon. (Dan. vi. 10. ) And it is evident this was the
constant practice of all the pious Jews, from the whole tenor of
Solomon's prayer in 1 Kings viii. And for a Jew to look
toward the holy temple, where God dwelt in the most holy
place, over the mercy seat, which covered the ark in which the
law was placed in the most honorable situation, while sacrifices
were offered without, and incense within, was the same thing
as for a penitent Christian to look to the free grace of God
through the redemption which is in Jesus Christ, who in his
life and death, and now by his intercession in heaven, magni-
fies the law and makes it honorable. For a Jew to confess his
sins, repent, and turn unto the Lord, and pray toward the holy
temple, was the same as for one in a Christian country to repent
and be converted, and believe in the name of Jesus Christ.
But if any man will still affirm, that we are justified by a
faith which is alone, which does not imply repentance and
conversion in its nature ; it may be boldly asserted, that he con-
tradicts Christ, who sent his apostles to preach, in his name,
repentance and remission of sins ; and his apostles, who cried.
"Repent and be converted, that your sins may be blotted out; "
REPENTANCE IS BEFORE FORGIVENESS. 385
especially, as Christ doth as expressly declare, that '-except ye
repent, ye shall all likewise perish:" as he does, "he that
believeth not shall be damned." *
Thus the point is proved, that repentance is before forgive-
ness ; and thus all objections are answered, and so the way
opened for the following remarks: —
I. If repentance is before forgiveness, then no man ever was,
or ever will be, forgiven, till first he is brought to true repent-
ance. All those therefore are deluded; who, while yet impeni-
tent, believe their sins to be forgiven ; and the stronger their
belief is, the greater is their delusion.
II. All those definitions of justifying faith, which leave
repentance- and conversion out of its nature, are definitions of a
faith by which no man ever was or ever will be justified;
such, for instance, as make faith a thing, in which the mind is
merely passive, such a bare belief of the bare truth, as impHes
no act, exertion, or exercise of the heart, which effectuall)^
excludes repentance and conversion : and such as make faith
to consist in a belief, that there is forgiveness with God for
impenitent sinners, as such ; which is evidently to believe a
lie ; f and such as make faith to consist merely in a belief that
Christ is mine, and that my sins are forgiven before I repent.
These, and all such like definitions of justifying faith, are of no
manner of use, but to comfort those impenitent sinners against
whom the gospel, as well as the law, reveals the wrath of God.
III. All those schemes of religion, the import of which is,
* This very same doctrine, that repentance is implied in justifying faith, now
asserted in opposition to Antinomians, was, near thirty years ago, asserted and
defended in opposition to Arminians, by the late learned Mr. Edwards, in his
Sermon on Justification by Faith alone — a sermon worthy to be universally
read and attended to through the British dominions.
t Mr. Sandeman, speaking of the atonement, says, " All its true friends will
readily join in affirming, that Christ came to render impenitent sinners accepted
unto everlasting life, by the works which he himself wrought, and thus, by the
discovery of preventing goodness, to lead them to repentance." (Letters on
Theron, p. 382, edit. 2d.) So then, according to him, neither Moses, nor the
prophets, nor Christ, nor the apostles, who all taught that repentance is before
forgiveness, were true friends to the atonement; nay, so far from it, that they
rendered the atonement, according to Mr. Sandeman, entirely needless ; for he
affirms, that true penitents may be forgiven without any atonement at all, as was
before observed. (Sect, v.) Mr. Sandeman sums up his whole scheme in faith,
hope, and charity. His faith is a belief that there is forgiveness with God
through the atonement for impenitent sinners, while such ; which is a lie. A
belief of this lie, is tlie foundation of his hope that his sins are forgiven. And
this false hope, this hope built on falsehood, is the foundation of his love. The
whole of his religion " consists in love to that which relieves him ; " (Letters to
Mr. Pyke ; ) that is, "in love to the doctrine of forgiveness ; " that is, in love to
this doctrine, that there is forgiveness with God through the atonement for
impenitent sinners, while such ; that is, in love to a lie.
VOL. 11. 33
3S6 REPENTANCE IS BEFORE lORiilVENESS.
thai \vc arc not wholly and entirely to hlanie in not hcing per-
fectly conformed to the divine law, and conseqnently that it
does not belong to us to take the whole blame to ourselves and
repent, are diametrically opj)osite to the gospel of Christ ; whicli
calls upon us to repent and be converted, as being wholly to
blame for not continuing in all things written in the book of the
law to do them ; yea, infinitely to blame ; so that it became the
wisdom of God not to forgive us without an infinite atonement.
To say, that this law was too severe, and that our blame is not
so great as this law supposes, is to declare that it does not
belong to us to repent in the sense the gospel calls us to ; and
to reject the atonement of Christ, which supposes the whole
blame to be in us, as an injurious reflection on our character ;
and even implicitly to declare Jesus Christ to be an mipostor.
For as Christ lived and died to do honor to the divine law in
all its extent, thereby declaring it to be wholly right, and we
in fact as much to blame as that supposes, to say we are not,
which is the language of every impenitent heart, is to say that
Christ was an impostor. So that impenitence and infidelity
are in their own nature inseparably connected, on the one
hand, even as repentance toward God and faith toward our
Lord Jesus Christ, are on the other.
IV. All those schemes of religion, which in pretence grant
the divine law to be holy, just, and good, a glorious law, and
that repentance is before forgiveness, but yet implicitly deny
it by asserting that it is impossible a sinner should be brought
to view the law as such, so as cordially to take all the blame to
himself and repent, until he knows that his sins are forgiven,
are inconsistent with themselves, as well as with the gospel of
Christ, which makes such repentance necessary in order to the
forgiveness of sins, and calls upon sinners thus to repent, that
their sins may be blotted out, and declares that Christ is exalted
to give such repentance to Israel. To repent that we have
broken a law we hate, is the repentance of an obstinate rebel ;
and is in. its own nature a lie, like that in Ps. Ixvi. 3. " Through
the greatness of thy power shall thine enemies submit them-
selves," (or, as it is in the margin, lie) " unto tliee."
V. As the whole tenor of the gospel of Christ gives the
strongest assurance that no impenitent sinner, remaining such,
shall ever be forgiven, so the whole tenor of all false gospels is
to persuade impenitent simiers, while such, to believe that their
sins are forgiven. Some schemes do this by preaching up a
counterfeit repentance, and promising forgiveness to that ; mean-
while justifying sinners in their continuing destitute of that
REPENTANCE IS BEFORE FORGIVENESS. 3S7
repentance to which the gospel calls them, as the Socinian,
Arminian, Neonomian, etc.,* and other sclremes expressly teach
that we are forgiven before repentance ; which is the case with
various sorts of Antinomian schemes. But all false schemes, how
much soever they differ among themselves, agree in promising
eternal life to those who are destitute of true repentance.
VI. If, according to God's established method of dispensing
pardon to his criminal, guilty creatures, repentance is before for-
giveness, we may hence see the harmony between the impetra-
tion and application of redemption ; both exactly agree in their
nature and tendency to honor God, to magnify his law, to
establish his authority, to discountenance and imbitter sin, to
numble the sinner, to glorify grace, and to exalt Christ.
The cross of Christ, in the sight of the whole intellectual
system, declared, that God was wholly right, and that we were
wholly wrong, and as much to blame as the divine law sup-
posed ; and so declared, that God is an absolutely perfect, an
infinitely glorious and amiable being ; and that his law, which
requires us to love him with all our hearts on pain of eternal
* Of the counterfeit sorts of repentance which are preached up, these two are
the chief: 1st. Some say, that the divine law, which originally j-equired us to
love God with all our hearts, and yield a perfect obedience to his will, is abated ;
and therefore we are not to blame in not bemg perfectly conformed to it ; and
therefore it does not belong to us to repent of this non-conformity. And so the
sinner is justified in being -without that very repentance to which the gospel
calls him. And now to repent wherein they fall short of a conformity to their
abated law, is substituted in the room of true repentance. And they, being igno-
rant of the law of perfection, and the infinite evil of sin, are prepared to make a
righteousness of their false repentance ; and know no need of Christ only to pur-
chase this abatement of the law, and to make up for then- defects of obedience to
it, thus abated. 2d. Others, who say the di\dne law is in fuU force, unaltered,
unabated, yet exempt themselves from blame, by saj-ing, " We have no more
power to love God perfectly, than the man with the withered hand had to stretch
out his hand ; " and when they come to explain themselves, they make the
inability of a sinner to be as innocent a kind of a thing as v>-as the man with the
withered hand. But who sees not, that the man -\\ith a withered hand was not
at all to blame ; for he could not help his hand being withered, let his heart be
ever so well inclined to it. It would perfectly have suited his heart to have had
that hand well. It was o-wing to no fault in him that it remained withered. He
might be sorry for it as a calamity, but could not blame himself for it as a crime ;
and even after Christ had restored it whole as the other, altliough he might be
thankful for it as a benefit done to him, yet he could not blame himself, neither
could he repent that his withered hand had not been well sooner. And thus,
while this is supposed to be an exact representation of the true nature of our
inability, perfectly to confonn to the divine law in heart and life, true repentance
is forever secluded. No blame belongs to us in this case, nor can v.e on this
scheme take any blame to ourselves, before, at, or after our supposed conversion,
for not being perfect as our Father which is in heaven is perfect. And thus the
siimer is justified in his impenitency ; and in exact proportion as the sinner is
justified, God and his law stand condemned. For there is blame somewhere ;
and if not in us, it must be in him who blames us, even in him who saj's,
" Cursed is every one that continueth not in all things written in the book of the
law to do them."
3SS . HKPK.NTANCE IS litKOItK KORGIVENESS.
death, is Imly, just, and good; and that our disafTection to the
divine character, and rchellioii against him, is inexcusahle, and
even infuiitcly criminal; in conse(]uencc of which, the gift of
Christ to die in our room, that God might be just, and yet the
justifier of tlic beh'ever, appears to be an act of grace, infinitely
great, and absolutely free. And because Christ humbli'd him-
self, and became obedient unto death, even the death of the
cross, in this great work, therefore is he exalted to sit even at
his Father's right hand, honored with all the honors of heaven;
and repentance and remission of sins are granted in his name to
apostate, God-hating, guilty rebels ; and thus God is honored,
Christ exalted, grace glorified, and sin condemned, in the work
of our redemption.
In exact harmony with which, the guilty criminal is, by the
almighty power of divine grace, brought to view things in this
light, and to be affected accordingly. To look upon God as an
absolutely perfect, an infinitely glorious and amiable being ;
upon the divine law as holy, just, and good; a glorious law;
upon his own disaffection and rebellion, as entirely inexcusable
and infinitely criminal ; upon the gift of Christ, as an act of
grace infinitely great and absolutely free ; and in these views,
and with an answerable frame of heart, to look only to free
grace through Jesus Christ, now at his Father's right hand, for
pardon, as of mere free mercy, to a Avretch so infinitely odious
and ill-deserving, as that it had been an act worthy of God to
have cast him into eternal burnings. And thus all is exactly
suited to exalt God, to honor the law, to imbitter sin, to glorify
grace, and render Christ exceeding precious in the sinner's
heart. And so, the same views, spirit, and temper, which were
in Christ Jesus to perfection, when he wrought out our redemp-
tion on the cross, are in measure communicated to a dead
sinner, when he is quickened and raised up to a new and divine
life ; and so he is made partaker of the divine nature, and
becomes a living branch in the true vine, a living member of
Christ's body ; for of his fulness we all receive, and grace for
grace. For he and all the members of his body are one, not
only one relatively, but one in heart, one in spirit, the same
spirit which dwells in Christ being communicated to them.
'• For ye are not in the flesh, but in the spirit, if so be the spirit
of Christ dwells in you." In regeneration and conversion,
these views and afTections begin to take place, and from year
to year, as u'ith open face, they behold, as in a glass, the glory
of the Lord ; so they are more and more changed into the same
image from glory to glory, till all come to be one with him, as
he and his Father ai-e one.
REPENTANCE IS BEFORE FORGIVENESS. 389
But on the contrary, if, as some plead, pardon is granted
to the impenitent sinner, while such, a belief of which is the
foundation of his love and of all his religion, then, in the
application of redemption, God and his law are dishonored,
the import of Christ's death is denied, sin is justified, the
sinner's self-justifying spirit is gratified, and the grace of the
gospel kept out of view. For this is the native language of
such a sinner's heart ; " There is no loveliness conceivable in
the divine nature, but what results from his love to me ; and
it is impossible I should love God from any other motive, nor
is it my duty, nor is the gospel designed to bring me to it,
nor am I to blame that I do not, nor do I need the atone-
ment of Christ in the case, or pardon for not loving God for
the loveliness of his own nature ; for there is no loveliness in
his nature, but as he loves me, and Resigns to save me." Thus
the absolutely perfect, the infinitely glorious and amiable
being, who is by nature God, in himself, let me be saved or
damned, infinitely worthy of supreme love, and honor, and
universal obedience, according to the united import of the
divine law, and of the cross of Christ, is at once stripped of
all the original, independent, eternal, immutable glories of his
Godhead, the divine law is virtually pronounced tyrannical,
the import of Christ's death impiously denied, his atonement
pronounced needless, and himself virtually declared to be an
impostor, our being dead in sin justified, our disaffection to the
divine character declared to be no crime, or reconciliation to
be no duty, no pardon no atonement, no sanctifier needed in
the case. " No ; for we are right ; God and his law are wrong :
if God will repent and make restitution ; if God will deliver
us from the curse of the law, and give us heaven, we will
forgive him, feel no more heart-risings toward him, but love
him if he will thus love us. Otherwise, it is impossible we
should love him, impossible but that we should hate him and
his law ; for there is no loveliness conceivable in his nature,
unless he will love and save me." Thus the impenitent,
proud, haughty wretch, ungods the Deity, condemns his law,
blasphemes the cross of Christ, justifies himself, denies his
sin, his need of atonement, of regeneration, of repentance, of
pardon, and is filled with love and joy in a firm belief that
God Almighty looks upon things as he does. And this im-
pious, blasphemous love and joy he calls by the sacred name
of Christian piety.
33*
390 THE NATURE OF A SELF-RIGHTEOUS SPIRIT.
SECTION IX.
THE NATUllE AND EFFECTS, THE CAUSE AND CURE, OF A SELF-
lilGHTEOUS SPIRIT.
The nature and effects, the cause and cure of a self-
righteous spirit, might have been collected from the principles
laid down and proved in the other sections of this Essay, by
the judicious reader ; but for the sake of weaker capacities, it
may not be amiss, if these things are briefly stated ; and the
rather, as it is of great importance this subject be well
understood.
In general, a self-righteous spirit consists in a disposition
to think more highly of ourselves than we oug}it to think ;
and so, it is pride. And it stands in opposition to humility,
which is to think soberly of ourselves, and as we ought to
think, as St. Paul defines it. (Rom. xii. 3.) And a self-right-
eous spirit arises from blindness to the divine glory, and igno-
rance of our true character and state, as they appear in the
sight of God, and as they really are, compared with his holy
law. The spiritual knowledge of God and his law, and a view
of ourselves in contrast with God and his law thus known, is
the cure of a self-righteous spirit. When the divine character,
as exhibited in his law, begins to appear in its infinite glory,
our character will begin to appear in its infinite odiousness.
And this begets a disposition to think soberly of ourselves, and
as we ought to think. And so we, through the law, become
dead to the law, that we may live to God. But to be more
particular, —
I. A self-righteous spirit consists in a disposition to think
more highly of ourselves than we ought to think. How we
ought to think of ourselves hath been already stated. (Sect.
III.) When a man thinks more highly of himself than he
ought to think on the account of his fine clothes, he is called
by the odious name of /op. But when, in the exercise of the;
same temper, he thinks more highly of himself than he ought
lo think, upon religious accounts, he is called by the more
odious name of a self-righteous man. (Luke xviii. 9, 14.)
The same spirit of pride, which leads one to be proud in a view
of his fine clothes, inclines another to be proud in a view of
his large estate, or honorable parentage, or good bodily features,
or superior genius, or great acquired mental accomplishments.
And it is the same spirit which leads all mankind in general to
think more highly of themselves than they ought to think in
THE NATURE OF A SELF-RIGHTEOUS SPIRIT. 391
religious respects ; for a self-righteons spirit is common to man-
kind in general, although in different men it operates differently ;
and in some more than in others. It reigns in all unregenerate
men : and it is mortified in saints no further than they are
sanctified, and will not be entirely eradicated out of their
hearts until they become perfectly hoi)'-. It operates differently
in different men.
In the profane, it operates to keep them secure, to fortify
them against the fears of death and hell, and guard them
against the terrors of the divine law ; that they may take their
full swing in sinful pleasures unmolested. For thus it inclines
them to think : " I can break off my sins when I please ; and
whenever I break off, God will be obliged to forgive me."
Herein he thinks more highly of himself than he ought to
think, in two respects. First, he thinks his heart to be much
better than it is, even that he can find in his heart to give up
all sin and turn to God. But if he would make a thorough
trial, he would find it to be a mistake. He would find that
sin has full power of his soul ; that he loves it so entirely, that
it is not in his heart to be inclined to forsake it. To forsake
sin, in general, I mean ; for he may be inclined to change one
lust for another, turn out a black devil and take in a white one,
leave profaneness, and become a civil, sober, self-righteous
hypocrite. But to turn from all sin in general, and to turn
unto the Lord, is not in his heart. " For the carnal mind is
enmity against God ; is not subject to his law, neither indeed
can be." And, secondly, he thinks too highly of himself in
another respect, namely, that there will be so much virtue in
his repentance and reformation, as to atone for all his past
Avickedness, and entitle him to the favor of God ; whereas,
according to the divine estimation, there is so much blame
and ill-desert in one wilful transgression, as to make an eternal
forfeiture of his soul, and plunge him into a hopeless, remedi-
less state, according to a rule of strict justice. So that, if he
had no more interest in Adam's sin than in Noah's, yet, after
one transgression, he is a lost creature, liable to die and go to
hell in a moment ; and God absolutely unobliged, if he lives,
to grant him any assistance of his Spirit, or ever to regard any
of his prayers. For if one transgression exposes a man to the
curse of the law, according to Gal. iii. 10, then the transgressor
may be justly sent to hell immediately ; and therefore God
is unobliged to show him any favor of any kind ; and it is
entirely owing to pride and self-conceit, that sinners are in-
clined to view things in another light. They think more
highly of themselves than they ought to think : and this, which
302 THE NATL'RE OF A SELF-UIGIITEOUS SPIRIT.
is natural to jirofane sinners, has a great jiiflucncc to keep them
secure in sin.
In awakened sinners it operates to incline them, by their
reformations, i)rayers, tears, etc., to go about to estaljjisli their
own righteousness; for, being so terrified witli the thoughts
of eternal destruction, that they can no longer go on quietly
in their sinful pleasures, they now go about to pacify the Deity
by their amendment and fervent prayers. And thus they
think : " If I repent and reform, if I humble myself before God,
and pray, and do as well as I can, he is obliged to show me
mercy ; for it would be hard and unjust in God to require more
of his poor creatures than they can do, and then damn them
for not doing." And perhaps thousands and ten thousands
build their hopes for heaven on this foundation, and live and
die upon it ; not considering, that " if righteousness come by
the law, then Christ is dead in vain ; " not once reflecting, that
if their best doings ought in reason to recommend them to the
divine favor, there was no occasion for the incarnation and
death of the Son of God ; and that therefore, if they are right,
the whole gospel is overthrown. Their pride absolutely blinds
their eyes, that they cannot see ; and stops their ears, that they
cannot hear ; and hardens their hearts, that they cannot under-
stand. Or, if some men, of more penetration, perceive that
this way of thinking does in fact overthrow Christianity, they
will sooner give up the whole of divine revelation, than give up
their pride. And from this source it is, that Great Britain is so
filled with infidels. And from this source it is, that infidelity
begins to creep into New England, which, if divine grace pre-
vents not, may in half a century make great progress. For as
the Pharisees would sooner believe, that Jesus cast out devils
by Beelzebub, than that they were serpents and a generation of
vipers, worthy of the damnation of hell ; even so it is here.
But meanwhile, in Antinomian converts, to extricate them-
selves out of these embarrassments, a self-righteous spirit
prompts and emboldens them to take a short and easy method,
to think well of God and of themselves both at once, and so
their pride and religion become perfectly harmonious ; in the
belief of these two maxims: first, "God loves me, impeni-
tent as I am ; " secondly, " To believe that God thus loves me,
and to love him merely in this belief, is the sum of religion."
For in the belief of these two articles, the divine law, which
stands prepared to slay the self-righteous sinner, is set aside,
and turned out of doors ; the curse, by the first ; the command,
by the second ; and so the divine law being cashiered by this
belief, the self-righteous sinner stands completely self-justified.
THE NATURE OF A SELF-RIGHTEOUS SPIRIT. 393
He believes, or rather imagines himself into the love of God,
and out of the reach of the law, and so into a good opinion of
the Deity, and of himself, both at once ; or rather through
that enmity to God's real character, with which his self-
righteous spirit inspired him ; emboldened by the same self-
righteous spirit, he forms a deity in his own fancy, all made up
of love to him, which suits his heart ; and being suited with
the deity he has made, is pleased with himself more than ever.
And so he thinks himself a believer, a saint, a disciple of Christ,
and that he shall be rewarded in heaven for all the reproach
he brings upon himself; not knowing that enmity to God and
his law, and to the cross of Christ, lie at the bottom, and are
the sources of all his religion. And thus, and in this way, he
is confirmed and self-justified in thinking more highly of him-
self than he ought to think. And thus we see how a self-
righteous spirit operates differently in different persons. These
three sorts are mentioned only as a specimen ; for instead of
three, there may perhaps be three hundred different ways in
which this same spirit works.
II. A self-righteous is a sin-extenuating, self-justifying, and
in consequence a law-hating, God-condemning disposition ;
and so stands in direct opposition to repentance towards God,
faith towards our Lord Jesus Christ. Just in exact proportion
as a man is inclined to think more highly of himself than he
ought to think, is he inclined to make sin-extenuating, self-
justifying pleas ; and every word he says in his own justifica-
tion, is to the condemnation of God and of his law ; for if in
fact we are not so bad, nor so much to blame, as the divine
law supposes, he who made the law will stand condemned.
Take Gal. iii. 10, " Cursed is every one that continueth not
in all things written in the book of the law to do them," which
are the words with which St. Paul militated against a self-
righteous spirit in his day, and show what the divine law
requires in heart and life, and show what is implied in the
curse, and from the eternal punishment threatened infer the
infinite evil of sin, and by consequence our infinite obligations
to love God with all our hearts, and yield a perfect obedience
to his will ; and show that God is absolutely unobliged, ac-
cording to law, that perfect rule of right, either to assist the
sinner, or to pardon his defects ; and urge this law home upon
a self-righteous heart, as the law of the great God, the law
which was honored on the cross of Christ, and which will
be put in execution at the day of judgment on every Christless
sinner, angels and saints shouting Hallelujah all areund the
394 THE NATURE OF A SELF-RIGHTEOUS SIM KIT.
judge ; and ;is the anvil bounds back the hammer, so will such
a heart resist llie truth.
And while he extenuates his sin and justifies himself, he will
blame the law, and condemn the lawgiver. For says the pro-
fane, " To suppose that my delaying repentance one day
longer, is so great a crime, as justly to expose me to the eternal
jxiins of hell without hope, cannot be true ; nor will I ever
believe God is so unjust as to put his frail creatures under such
a law." And says the awakened, "I have reformed and
humbled myself before God, and prayed, and done what I
can. And to believe now, after all, that God is still absolutely
unobliged to show me mercy ; that he re(piircs perfect love
and perfect obedience on pain of eternal damnation ; is more
than I can bear. It carmot be justified. The very thoughts
of it breed hatred and heart-risings in spite of my heart." And
says the Antinomian convert, " I always found by expe-
rience, that it was impossible to love God, before I believed his
love to me ; and by experience I still find, that it is impossible
to love God in anj?^ other vaew. All, therefore, that God really
requires is, that we believe his love to us, and in that belief,
love him again." And thus all three stand discharged from
that duty which the divine law requires, self-justified ; God
and his law implicitly condemned.
The divine law supposeth that God is an absolutely perfect,
an infinitely glorious and amiable being ; and on this ground
it requires mankind, each and every one, to love him with all
their hearts, on pain of eternal death. This it requires even
of the Gentiles, who never heard of the grace of the gospel,
and consequently of all mankind, antecedent to that considera-
tion. And in the sight of God all were without excuse, every
mouth stopped ; and in this view of the case, he gave his Son
to die upon the cross, to declare this law to be holy, just, and
good. But in this view, the divine law is universally hated
by every self-righteous heart, and a non-conformity thereto is
universally justified, from the most profane to the most devout.
" I cannot," cries one. " It is impossible," cries another.
" The very thought of such a law breeds hatred and heart-
risings, in spite of my heart," cries each and every one.*
* Mr. Cuclwortli has gone further, and taken a very extraordinary step indeed,
to justify the sclf-riglitcous sinner, in not lovin<; that character of God which is
exhibited in the divine law, in honor to which an incarnate God died on the
cross. He not only declares, and endeavors to prove, that it is " utterly impos-
sible " to love it ; but also that to love it, is in its own nature a Avicked thing,
"contrary to the law of God." And if "contrary to the law of God," it is
contrary to the nature of God. God himself then does not love that character ;
that is, God the Pather does not love himself. No wonder, then, he thinks, that
THE NATURE OF A SELF-RIGHTEOUS SPIRIT. 395
Now, that belief, which gives comfort to a self-righteous
heart, thus at enmity against the divine law, by whatever
humble name it is called, does, in fact, feed and confirm a self-
righteous spirit; and for that reason, will be tenaciously main-
tained, although without any evidence from Scripture, sense, or
reason. So one believes, that if he will do as well as he can,
God has promised to save him ; and this gives him ease.
And another believes, that God has promised absolutely to
save him without any condition at all; and this gives him
comfort more abundantly. And while each remains strong in
his belief, by which the divine law is set aside and removed
out of sight, each enjoys himself full well. But if light should
break in, and the divine law come into view, and their true
character and state appear, dead in sin and under the curse,
both would return to their " hatred and heart-risings " again,
as much as ever. For, the sin-extenuating, self-justifying
temper remaining unmortified, God and his law will be, of
course, hated and condemned, whenever they come into view.
The faith of botli is of use only to keep God and his law out
of sight and out of mind, and thus it comforts them. Let
God and his law come into view, and their faith is destroyed,
and their comforts are gone, and their heart-risings come again ;
and therefore both are to the last degree tenacious of their dif-
ferent schemes. A self-righteous spirit lies at the bottom of
to love this character is " beyond what Adam did in paradise, beyond the
Scripture saints, the apostles, and even Jesus Christ himself." For if it is " con-
trary to the law of God," and so a wicked tiling, it must be contrary to the na-
ture of God, and of every holy being in the universe. And thus the self-righteous
sinner stands completely justified, in not loving God's true and real character ;
yea, has the comfort to think it would bo a sin to love it ; a thing " contrary to
the law of God."
But, " contrary to the law of God," and wicked as it is, no sooner does he see
Theron brought thi-ough the regenerating influences of the Holy Spirit, in a view
of the amiabicness of this character, to take all the blame of his disaffection to the
Deity himself, and repent and return to God through Jesus Christ, all his hoj^e
of acceptance arising simply from mere free grace through the great atonement,
but he changes his tone ; and for the sake of condemning Theron, expressly con-
tradicts himself. For now, all at once, that very thing which he had been just
trying to prove to be " contrary to the law of God," is afhrmed to bo of so holy
and divine a nature, as to have \irtue and merit enough in it to atone for all our
past sins, and recommend us to the favor of God, and entitle us to eternal life,
without any need of Christ or his atonement. Such converts as I make my
Theron to be, he affirms, " have no occasion for the sovereign mercy of God in
Jesus Christ. They are entitled to life in their own name, on the foundation of
their own love, wherever they can he found." And this he sets himself to.
prove, from the words of the prophet Ezekiel, which has been already answered.
So that, according to Mr. Cudworth, that which is in its own nature sinful,
" contrary to the law of God," is more meritorious than all the virtue of the
heavenly hosts, which would not be sufdcicnt to atone for one sin. Yea, its
virtue is as effectual to save, as the blood and righteousness of the Son of God.
If Mr. Cudworth can believe all this, what cannot he believe r And can such a
man be reasoned with ?
396 TlIK NATlUi: OF A SKLF-lilGHTEOUS Sl'lRlT.
all tlioii- zeal, as llieir sclieincs are adapted to give ease and
comfort to self-righteous hearts, and guard and defend them
from the terrors of the divine law, prevent the blasphemous
workings of their own minds, which beget horror and awaken
the fears of future wrath.
III. A sin-extenuating, self-justifying, self-righteous frame
of heart, is in direct opposition to the gospel of Jesus Christ.
For had our disaffection to the divine character not been as
criminal as the curse of the law supposed, there had been no
reason the Son of God should have been made a curse in our
stead. Had there been any plea to extenuate our fault, or in
the least to have justified us in our not loving God with all
our hearts, the law had not been strictly right. And God's
being so severe against sin, had not been a beauty, but a
blemish, in his character ; and if there had been a blemish in
the divine character, to love him with all our hearts had been
strictly and properly impossible. The fault would have been
not in us, but in God ; and so no need of Christ to die, to
declare God to be wholly right. Rather, as on this hypothesis,
God was wrong : he ought to have retracted, to have repealed
his law, and granted us relief; he ought in justice to have
done it, and a mediator was altogether needless in the case.
And thus the sinner is justified, and God condemned, and
the whole gospel overthrown. And this is the native tendency
of a self-righteous spirit. A self-righteous spirit is therefore in
direct opposition to the gospel of Jesus Christ. And, accord-
ingly, a self-righteous spirit was the source of the hatred and
heart-risings of the Pharisees against the character of Jesus
Christ. They could not bear to think themselves so bad as
his doctrines imported ; and therefore they became soon dis-
affected toward his person. (John iii. 19 — 21.) And when
he plainly told them what they were in the sight of God, and
what they deserved at his hands, (Matt, xxiii.,) they imme-
diately conspired to put him to death. The twenty-third
chapter of Matthew contains our Savior's last speech to the
Pharisees, who, three days after, got him fast nailed to the
cross. "Ye serpents, ye generation of vipers, how can ye
escape the damnation of hell ? " were words the Pharisees never
could forgive. The character these words ga\^e the Pharisees
was no worse, was but just equal to the import of the divine
law, the law God gave to Moses, the very law which the
Pharisees pretended to believe and love, but which they really
hated. Our Savior, therefore, merited their resentment, by
these words, no more than God the Father did by his law.
And; indeed; in the height of all their religion and devotion,
THE NATURE OF A SELF-RIGHTEOUS SPIRIT. 397
they liated God the Father as much as they did Jesus, his
well-beloved Son. And their hatred to the true God had led
them to frame a false image of God in their own fancy, to
suit their own hearts. This false image they loved, and were
zealous for his cause; and this love and zeal, infinitely odious
to God as it was, they made a righteousness of and gloried in.
This proud, self-righteous spirit prepared them to hate and
murder the Son of God, the express image of his Father ; and
in their conduct, as in a glass, the nature and tendency of a
self-righteous spirit may be clearly seen.
IV. A sin-extenuating, self-justifying, self-righteous spirit, is
cordially beloved, approved of, and justified ; and so reigns in
the heart of every unregenerate man ; how great soever the
zeal of some may seem to be against it ; for he who condemns
it in one shape, may heartily like it in another. And every
unregenerate man, of whatever profession, — Arminian, Antino-
mian, or Calvinist, — is at enmity against God and his law ; and
therefore is disposed to justify himself, and lay the blame upon
his Maker. Being better instructed, many may keep their
thoughts to themselves, as being rationally convinced they are
v.Tong, how naturally soever they flow from their hearts, and
indicate the true temper of their souls ; but thousands will
boldly speak out their minds, and in their ignorance attempt to
justify themselves before their Maker.
" It is impossible," cries one, " that I should love God before
I know my sins are pardoned ; for there is no loveliness in his
nature in any other view." And if there is no loveliness in his
nature, but on this account, then the law which, without any
respect to this, requires us to love God with all the heart, is
wrong ; and so the man is not to blame, but stands justified in
his non-conformity to this perfect rule of right.
" But the divine law requires sinless perfection," sa^^s another,
"and that on the penalty of eternal damnation. But this is
more than any son of Adam can do." And what consequence
would he draw from these words, to which he has no determi-
nate ideas, as such men will admit of no distinction between
want of heart and want of power ; — what consequence, I say ?
Why, in his esteem, no son of Adam is to be blamed for not
being perfect as our Father which is in heaven is perfect ; and
so an apostate world all stand justified at once, in their "not
continuing in all things written in the book of the law to do
them." And therefore the Holy One of Israel must be con-
demned for denouncing the curse in this case ; and the Son
of God must be supposed to have died a sacrifice to tyranny ;
all which is no better than downright blasphemy, pregnant with
VOL. n. 34
oOS THF. XATi nr OF A .SKr,F-iuf;uTi:ous spinrr.
ill fidelity. Hut a sclf-iiglitcous heart will maintain its ground,
and stand tho shock, although to the subversion of all religion,
natural and revealed.
'riuMefore, I say, a self-righteous, self-justifying disposition
not only operates, but reigns in every unregenerate heart. It
is loved, it is approved, it is justified, it has full possession of
the heart ; oven so full possession as to be proof against all the
miracles which support the truth of divine revelation. And
therefore let God declare in his law, that any defect of perfect
obedience merits eternal woe, and let the goodness of this law
be asserted and sealed by the blood of an incarnate God, it is
all to no purpose : a self-justifying heart will stand its ground,
and vindicate itself, in opposition to all.
Our blessed .Savior, the express image of his Father's person,
viewed the character of the Pliarisces in the same light his
Father's law did, and in his heart he verily thought " all heaven
ought forever to love and adore the infinitely glorious Majesty,
although they received their just desert, and perished forever."
" Ye serpents, ye generation of vipers, how can ye escape the
damnation of hell ? " And had they viewed themselves in the
same light, and had an answerable frame of heart, they had not
been disgusted, but rather pleased with his character. " Truth,
Lord, we are serpents, we are a generation of vipers, an infi-
nitely odious and hateful race, worthy of the damnation of hell ;
nor Avould it be a blemish, but a beauty, in the divine conduct
to send us thither." This would have been to have thought
soberly of themselves, and as they ought to have thought.*
But just the reverse was the temper of their hearts. "You
think damnation good enough for us, and we think crucifixion
good enough for you. Away with him, away with him !
Crucify him, crucify him ! " And if these men had no cloak
for their sin in our Savior's eyes, seventeen hundred years ago,
* This would have been to have thought soberly of themselves, and as they ought
to have thought. — No, says Mr. Cudworth, this -n'ould have been "the sum-
mit " of self- righteousness ; that is, if the Pharisees had viewed their own
character in that odious point of light in which Christ did, it had been the
highest degree of pride. Why then were not the Pharisees pleased with that
odious character Christ gave them ? "Why was not their pride gratified by these
words, '* Ye serpents, ye generation of vipers, how can ye escape the damnation of
hell ? " Docs Mr. Cudworth really believe that God the Father and God the
Son viewed the character of the Pharisees in a point of light, in which, if the
Pharisees had viewed themselves, it must have cherished and fed a self-righteous
spirit ? To believe this, is worse than infidehty. And yet this is implied in his
charging my Theron with self- righteousness, merely for viewing his character in
the very light in which it stood in the eyes of God, and of his Son, in Avliich view
he thought in his heart, that all heaven ought forever to " love and adore the
infinitely glorious Majesty, although he received his just desert and perished for-
pver ; " and so God the Father thought, and so thought Jesus Christ his Son.
THE NATURE OF A 3ELF-KIGHTEOU5 SPIRIT. 399
we may be assured that all oiir self-justifying pleas will be
esteemed of no weight in his sight, when he comes to judge the
world according to his Father's law, in all its rigor ; so far, so
very far from it, that when he pronounces the final sentence,
angels and saints will shout forth their .hallelujahs all around
him.
There is not a self-justifying sinner on earth, who has a
belter plea to make in his own behalf than many a Pharisee
had. Can you say, " I am strict in external duties " ? ''I
more," might the Pharisee say; "all these things have I kept
from my youth up. Yea, as touching the righteousness of the
law, I am blameless. For, lo ! these many years do I serve
thee, neither transgressed I at any time thy commandment."
" Yes, but I practise many difficult and self-denying duties,"
says the sinner. "I more," says the Pharisee; "I fast twice
in the week, and give tithes of all that I possess." " But I am
hearty and zealous in religion," says the sinner. " I more,"
says the Pharisee ; " for with great expense and fatigue I com-
pass sea and land to make proselytes." -'But I believe that
God loves me, and that I shall assuredly have eternal life ; and
in this belief, 1 love God," says the sinner. " I more," says the
Pharisee ; " for we know we not only have Abraham to our
Father, but God is our Father ; and I can thank God I am not
as other men, in his very presence, for he knows how good and
how upright I am." " Yes, but the Pharisees hated Jesus
Christ," says the sinner. " True, but no more than you hate
that character of God which is exhibited in that law, to do
honor to which, the Son of God laid down his life. They
felt toward the character of Jesus Christ, just as every self-
righteous sinner feels toward the character of God the Father
exhibited in his law." " Yes, but I believe the gospel, and
they rejected it." You cordially believe the gospel in no other
sort than they believed the writings of Moses, namely, under-
stood in such a manner as to justify them, even as they justified
themselves. In every other sense, whatever orthodox profession
the self-righteous sinner may make with his mouth, yet in the
temper of his heart, he rejects the gospel as much as they did ;
for no man believes that Jesus is the Christ with all his heart,
but he who is born of God. (1 John v. 1.) Indeed, you may
give the gospel a new meaning of your own, just as they did
the writings of Moses, and this new meaning you may love and
believe cordially, even as they believed tlieir pharisaical scheme;
but the very truth you hate and oppose in the temper of your
heart, even as they hated and opposed Christ in an open and
public manner. " But it is impossible this should be my
■100 TllK NATLIIE OF A SELt -lUGUTKOUS SPIRIT.
character, lor tluMi I am no bcltir tliaii an enemy to the God
of heaven," says the simier. True, exactly true, — this is your
very character in tlie sight of Heaven; as it is written, (Rom.
viii. 7,) " The carnal mind is enmity against God, for it is not
subject to the law of God, neither indeed can be." And just so
our blessed Savior, the meek and lowly Jesus, told the Pharisees,
"Ye ser])ents, ye generation of vipers; " nor had they any rea-
son to take this plain dealing ill at his hands.
y. There is nothing short of tlic regenerating influences of
the Holy Spirit, that can effectually take down the pride of a
self-righteous heart, and beget a disposition to justify God,
and take blame to ourselves, answerable to the import of the
divine law.
Scriptural and rational arguments cannot do it. Rather, as
the leviathan, in the book of Job, estcemeth iron as straw, and
brass as rotten wood, so all scriptural and rational arguments
are before a self-righteous heart. Miracles are also insufficient.
For when the Pharisees could evade the force of them no other
way, they would even, in contradiction to common sense, declare,
"He casteth out devils by Beelzebub." Just as if Satan might
be divided against himself. Nay, Scripture, and reason, and
miracles, all united together, are not able to take down the pride
of a self-righteous heart. St. Paul tried them all, and he did
his best ; and a little before his death, in an Epistle to his
son Timothy, he fairly owns himself beat. (2 Tim. iii. 13.)
•'Evil men and seducers shall wax worse and worse, deceiving
and being deceived." He could make them see that they were
inconsistent with themselves, and even make it appear to others
that they were self-condemned ; but still they would obstinately
maintain their self-righteous principles, although they were
excommunicated for it. (Tit. iii. 10, 11.) And these men
were our ensamplcs. and these things were written for our
instruction.
For an impenitent sinner to " believe that God loves him,
and that his sins are forgiven," instead of taking down, natu-
rally feeds the pride of a self-righteous heart. Witness the
Pharisees of old.
To say, '' that we are to be perfectly passive, to do nothing,
to feel no motion in our hearts, but to be justified without any
act, exercise, or exertion in the human mind," does not indeed
agree with Scripture language. Avhich calls upon us to repent
and be converted, and believe in the Lord Jesus Christ, that our
sins may be blotted out, and we be saved ; however, it is not
so disagreeable to the pride of an indolent, sluggish heart, dead
in sin, but that it may pass. For if men can but get a hope
THE NATURE OF A SELF-PaGHTEOUS SPIRIT. 401
they shall be saved, without being brought down to own that
God's character is as glorious, and theirs as odious as the divine
law supposes, and so without being necessitated to look to free
grace through Jesus Christ, in that precise point of light in
which it is exhibited to vievi^ in the gospel, the life of Agag is
saved ; a proud, impenitent, self-justifying, self-righteous spirit,
is unsubdued ; and the native enmity of the heart against the
divine character, keeps its ground ; and a carnal heart, under
terror, can, in a strait, bear with any scheme, in which these
points may be saved. But to exalt God so high, and come
down so low, as in the least degree to answer to the import of
the divine law, and to the import of the cross of Christ, is so
diametrically opposite to the temper of a carnal heart, which is
at enmity against God, that nothing short of the regenerating
influences of the Holy Spirit can eftect it.
No conviction, from the Spirit of God, the mind of a
natural man, remaining such, is capable of, is sufficient to strike
death to the root of a proud, self-righteous, self-justifying dis-
position. Great convictions of sin and guilt a natural man is
capable of; yea, it is possible the conscience of a natural man
may be so awakened, as that he may know, may be quite
certain, that there is not the least jot of goodness in his heart ;
yea, that he is dead, altogether dead in sin ; and so has nothing
in the world to make a righteousness of; whereby he may be
driven to despair, totally to despair of mere}'', from this quarter ;
yea, and his mouth be so stopped, as that he has not one word
to say for himself; yet all this, how much soever it may knock
down and stun a self-righteous spirit, does not in the least cure
the mind of a self-righteous disposition ; and nothing is wanting
but materials to work upon, and the disposition will rise again,
and live and reign as high as ever. Thus it is in some
sinners, who have had great legal convictions : upon their re-
ceiving false comfort, and getting false religious affections, they
have been more proud after their supposed conversion than,
ever they were before; and more under the government of a
self-righteous, self-justifying spirit — proud when full of com-
fort ; and when their good feelings are all gone, virtually
laying all the blame to God, who, they say, is withdrawn from
them, and they can do nothing of themselves ; not once imagin-
ing that they are really criminal, infinitely criminal in the sight
of God, for not loving the Lord their God with all their hearts,
according to the first and great command of God's holy law.
And hence it is always difficult to convince a deluded sinner
in proportion as his false comforts and joys have been great,
although, in strict truth, there is no more grace in the heart of
34*
102 THK NATUllK OF A SF.LF-Kir.HTEOUS SPIHIT.
till' clevoutcst Pharisee on earth, thnii in the vilest pirate that
ever sailed the seas ; for it is true of every iinregeneratc man,
that he is at enmity against God. (Rom. viii. 7.)
By the law is the knowledge of sin; and by the law a
natnral man may see that he is a sinner in so com})lete a
sense, as that he has nothing to make a righteousness of; and
yet the self-righteous disposition may remain wholly un-
mortified. Thus in this sense, no doubt, Satan now knows
that he is a sinner; and in this sense, it is certain, Satan and
all wicked beings will know at the day of judgment that
they are sinners. However, the pride of Satan's heart is not
mortified now, nor will the pride of Satan, or any other wicked
lieing, be slain by the convictions they will receive at the day
of judgment.
Nothing can effectually take down the heart, short of that
light in which the divine law and our own character is seen,
through the regenerating influences of the Holy Spirit. If
before regeneration the commandment come, sin revive, and I
die, in a sort ; yet all this is sore against the bias of the heart :
but it is in regeneration, that " I through the law am " cor-
dially "dead to the law, that I may live to God." For a
disposition to justify ourselves in not loving God with all our
hearts, will itself actually die and cease to be, and the contrary
disposition take place, only in proportion as God appears to our
souls worthy of our supreme love. It is this, and nothing
short of this, which will incline us, from the heart, of our own
accord, to take all the blame of our disaffection to the divine
character home to ourselves. And so. Mobile the divine law is
viewed in the light of the divine glory, it will appear as it
never did before, holy, just, and good, a glorious law ; and it
will come to pass, as it is written, " I through the law am dead
to the law, that I may live unto God."
The damned will at the day of judgment have such a
knowledge of God and of themselves, as will convince their
consciences that the law is just. (Rom. ii. 5. Jude 15.) Sore
against their wills, they will be forced to own that God ought
to have been loved and obeyed ; and that they deserve damna-
tion for their disaffection and rebellion. But, being blind
to the holy beauty of the divine nature, they will feel no
inclination, no free, genuine, cordial disposition to take the
blame of their disaffection and rebellion home to themselves.
Their proud, self-justifying temper will remain unmortified^
while they are conscience-convinced that they are absolutely
without excuse. They would be heartily glad to excuse them-
selves and lay the blame upon God, if they could ; their old
THE NATURE OF A SELF-RIGHTEOUS SPIRIT. 403
disposition that way will be wholly alive : but their mouths
will be stopped ; and therefore they will blaspheme God, and
be self-condemned, both at once — an amazing, dreadful state.
But in regeneration, the sinner is brought to such a view of
God, as an absolutely perfect, infinitely glorious and amiable
being ; and to such a view of the divine law, as holy, just; and
good, a glorious law, as even begins to kill a self-righteous,
self-justifying disposition in the bottom of the heart. And
from the inmost soul the man begins to see, think, and feel,
that God is wholly right, and that he himself is wholly wrong ;
and so from the heart to give up every sin-extenuating, seif-
justifying plea, and cordially to take the Avhole blame to him-
self, and frankly to own the honest truth — "I have smued
against Heaven and in thy sight, and am no more worthy to Le
called thy son." "God be merciful unto me, a sinner."
And now, and not till now, will he begin to see that he needs
that kind of pardon which the gospel offers. A pardon which
supposes, that our disaffection to the Deity is entirely inex-
cusable, yea, infinitely criminal ; so very criminal, tliat the
blood of an incarnate God was necessary to make atonement
for it, that, consistent with the honor of the divine govern-
ment, it might be forgiven.
And now, and not till now, will he begin to see the atone-
ment of Christ. For till now he will not begin to oce his dis-
affection to the Deity so very criminal, as to render such an
atonement needful, in order to his being pardoned, consistent
with the divine honor.
And as his sense of God, as an absolutely perfect, infinitely
glorious and amiable being, increaseth ; and his sense of the
divine law as holy, just, and good, a glorious law, honored
on the cross by the blood of an incarnate God ; and his
sense of the inexcusableness and infinite evil of not loving
God with all his heart ; as a sense of these increases, his
proud, self-righteous, self-justifying disposition, will die ; and
his need of Christ and free grace appear in a clearer and
clearer light. No man so sensible of his need of Christ and
free grace as the apostle Paul, who beyond doubt was the
holiest of all mere men that ever lived — -'I through the law
am dead to the law, that I may live to God. I am crucified
with Christ."
404 THE NATURE OF Sl'IurriAL UMNDNESS.
SECTION X.
THE NATURE AND CONSEQUENCES OF SPIRITUAL BLINDNESS; AND
now THE GOD OF THIS WORLD BLINDS THE MINDS OF THEM
THAT BELIEVE NOT.
When it is said, that Satan provoked or stirred iijd David to
number Israel, (1 Chron. xxi. 1,) it is not to be imagined, that
the corruptions of his own heart did not move him to that
deed. Tiiis was no doubt the true state of the case, (ver. 17,)
and Satan only took advantage of those corruptions to set him on.
So, when it is said that the God of this world blinds the minds
of them that believe not, lest the light of the glorious gospel
of Christ, who is the image of God, should shine unto them,
no doubt the corruptions of the human lieart lie at the bottom
of all that criminal blindness, which Satan endeavors to in-
crease and strengthen by all ways in his power. ,
The question therefore comes to this — What is there in
the human heart, which renders men blind to the glory of the
gospel ? or, in other words, what is there in the heart of a
fallen creature, which renders him blind to the beauty and
glory of the divine nature, shining with so much brightness,
in the gospel way of salvation through the blood of Christ ?
For if man were not a fallen, depraved, vicious creature, he
could not be blind to such beauty ; a beauty which affects the
hearts and engages the attention of all the angelical hosts,
who have not that special concern in the affair which we have.
They desire, earnestly desire, to look into these things,
(1 Pet. i. 12,) and discern in them the manifold wisdom of
God. (Eph. iii. 10.)
I. Spiritual blindness consists primarily in the want of spir-
itual sight ; or in not being sensible of the loveliness, beauty,
and glory of divine things, as they are in themselves. There
is a natural beauty and glory in the natural world, in the sun,
moon, and stai-s, etc., which men see, who are not naturally
blind ; so there is a holy, heavenly, divine beauty and glory
in divine things, in God and Christ, in the law and gospel,
which men see, who are not spiritually blind. The word
blindness, which is applied to the mind, is borrowed from one
of our external senses ; and in its original signification means
a privation of sight. So it was with the man born blind.
He was destitute of the sight of his eyes from his birth. But
although this outward blindness has, in several respects, a great
resemblance to inward spiritual blindness, — as a blind man has
THE NATURE OF SPIRITUAL BLINDNESS. 405
no more idea of natural beauty tlian one spiritually blind has of
divine beauty, — yet there is this great essential difference be-
tween the blindness of the eyes and the spiritual blindness of the
mind, namely, one is the nature of a calamity sirnply, the other
is not only a calamity, but is also of a vicious nature, in itself
properly a crime ; as it is seated chiefly in the heart, and con-
sists in being stupid to that divine beauty and loveliness, with
which the mind ought to be deeply affected. To have no
relish for holy beauty, to have no heart to look upon holiness
itself as a lovely thing, is equivalent to having no heart to love
the Holy One of Israel, who is the God of glory ; which beyond
all doubt is criminal, and that in a very high degree.
Were we acquainted with a man, who appeared to be with-
out any spark of generosity or friendship in his heart, a man
that cared not in the least for his neighbor's welfare, or for the
public good, and even without natural affection to his own
offspring, no feeling to any interest but his own, common sense
would teach us to look upon such a character as very vicious.
And if he was blind to the wants of the poor, and deaf to their
cries, we should look upon that blindness and deafness of a
criminal nature ; and the more blind and deaf, the more crimi-
nal should we pronounce the man. And by parity of reason,
if we are blind to the loveliness of the most excellent being in
the universe, discovered in the clearest and brightest manner, it
must, by all holy beings, by all good judges, be looked upon as
being of the nature of a crime. If a hard-hearted man justifies
himself in being blind to the distressing wants of the poor,
every self-justifying plea, in the eyes of his benevolent neigh-
bor, will render his character so much the more vile and odious.
And if to be blind to the beauty of the divine nature, ever so
clearly revealed, is no crime, then it is no crime not to love
God ; that is, no crime to live iu the breach of the first and
great command, and no crime to be without that which is the
chief foundation of all religion. And we may as well say, there
is no crime in a total disregard to all being, in general, and in
being entirely under the government of selfish affections ,• which
is as absurd as to say, that there is nothing in the system worth
the least regard but ourselves. And therefore, in the language
of Scripture, a " heart of stone," that is, a blind, seriseless,
stupid heart, is one name given to a wicked, ungodly heart ;
because, in Scripture account, to be as blind, senseless, and
stupid to the glory of divine things as a stone, is of a criminal
nature. A heart of stone is a wicked heart. Our blessed
Savior, by all he said and did, gave himself a character without
a blemish, perfect in beauty. His disciples, who were but poor,
406 THE NATURE OF SPIRITUAL BLINDNESS.
illiterate fishermen, " belield his glory as the glory of the only-
begottoii Son of God." Others, who wore gentlemen of good
sense and a jiolite edncation, " wise and prudent," were so far
from discerning any form or comeliness in him, that they cried,
"He is a Samaritan, and hath a devil; why hear ye him?"
And therefore, as their blindness to the beauty of his character
was not for want of natural abilities, or ontward advantages,
but owing entirely to the state of their minds, to the frame of
their hearts, so it was altogether of a criminal nature; and
they had no cloak for their sin, in our Savior's judgment. To
say, they had some cloak, and were not altogether criminal in
their blindness, is to say, there was some blemish in our Savior's
character ; which is no better than downright infidelity.
II. Spiritual blindness, which originally consists in a want
of relish for holy beauty, for that beauty which is peculiar to
holy beings and holy things, and is criminal, considered as
such, is capable of being greatly increased and confirmed
through the exercise and influence of the various corruptions of
a wicked heart, whereby it may become criminal in a still
higher degree. And here the God of this world may have a
great hand in blinding the minds of them that believe not, lest
the light of the glorious gospel should shine unto them.
Thus, to a worldly heart, the devil may possibly present the
glory of this world, the glory of riches, honors, and pleasures,
in so strong a light, as quite to carry away the mind from all
serious thoughts about God and Christ, and a future state.
" They say unto God, Depart from us. for we desire not the
knowledge of thy ways." So that when the gospel is preached
in all its glory, it shall not be able to gain the least regard ;
nay, not so much as to gain the least attention of the mind ;
and when sermon is over, like the generality of the Jews in
Christ's day, they make light of it, and go their way, one to
his farm, and another to his merchandise. By this means,
multitudes, if not by far the greater part of ungodly men, under
the gospel, live and die so inattentive to the gospel scheme, as
never to gain any considerable acquaintance Avith it. They
are too indifferent about the matter ever to get what is called a
doctrinal knowledge of the Christian religion. So also the
young and gay part of mankind are eager in the pursuit of
pastimes, merriments, and sports, to the entire neglect of all
divine things, while Satan is not wanting to do all he may to
push them on, that they may never attend to the glorious gos-
pel of Christ. And while mankind thus serve divers lusts and
pleasures, and live in malice and envy besides, hateful and
hating one another, the gospel is to them, like the seed which
fell by the way-side, all thrown away and lost.
THE NATURE OF SPIRITUAL BLINDNESS. 407
But if, by the various shocking calamities of this life, and the
apparent certainty of death, or through the awakening influ-
ences of the Holy Spirit, or by any other means, wicked men
are rendered attentive to the gospel revelation, and solicitous
about their eternal interest ; yet if, upon a nearer view of things,
their native dislike to God's holy law takes occasion to arise
and ferment, it may finally and forever keep them blind to the
glory of the gospel of Christ ; and all their study and pains may
only lead them into that wilderness of secret scepticism, where
many professed Christians wander and are lost ; not knowing
what they are, nor where they are, nor what to believe, nor
what to expect ; but are at a total uncertainty about every thing
themselves, and imagine it entirely ov/ing to want of thought,
that all mankind are not as much puzzled as they be ; while
others are driven, by their prejudices against the divine law and
glorious gospel, into open infidelity, not in the least suspecting
that the fault is in themselves ; while others of just the same
temper, through false and delusive joys, from a groundless per-
suasion of God's love to them, profess the greatest zeal for the
gospel, which, at the same time, rightly understood, they dis-
believe and hate with all their hearts.
If a man begins to study the Bible, he will soon find, that,
according to that book, all mankind are naturally under a law
which requires perfect obedience on pain of eternal death ; and
that this law, by which all mankind stand guilty before God,
is esteemed holy, just, and good ; and that it was in this view
God gave his Son to die in our stead ; to be made a curse to
redeem us from its curse. But how blind must a man be to
the wisdom of God in the death of his Son, to whom the divine
law appears so far from deserving such high honor, as rather to
be a blemish in the divine character, that ever God made it ;
and how shocked, stumbled, and confounded, nmst such a man
be at the cross of Christ, unless some cunning way can be con-
trived to delude one's self? " He died for me," says one, "even
for me in particular ; and I verily believe I shall have life and
salvation by him." And thus all diliiculties are solved in a
moment ; for if he is safe, he cares not how. If he is freed
from the curse, he is content the law should be reputed holy,
just, and good ; although, in any other view, he cannot think
of it without hatred and heart-risings. " He died to purchase
an abatement of the law," says another ; not considering that
if the law was before just what it ought to be, — holy, just, and
good, — it needed no abatement. And if the law was not so
good as it might have been, the absolute perfection of the divine
nature would have effectually moved the Deity to bring it to
408 THE NATIUE OF SPiniTUAL HI-INONESS.
be ])crlVctly holy, jiif-t, and good : iior was any mediator needed
ill the case. " But surely," says the benighted soul whom the
god of this world hath blinded, " if I do as well as I can, I
shall be saved ; for it cannot be just to reiinire of me more than
I can do, and then damn me for not doing." O sinner, if you
have a heart to do all that in reason you ought to do, to recom-
mend you to the divine favor, do it ; and you shall live. But
then remember, there is no occasion that Christ shoidd do any
thing for you ; you will have done enough for yourself; and so
Christ is dead in vain, and Christianity is overthrown.
*' But," says the sinner, — and in what he says he discovers
how blind he is, how far from seeing the beauty of the divine
nature as it shines in the law and the gospel, and in all the
divine dispensations toward mankind from the beginning ; and
how far from believing with all his heart, and acquiescing with
all his soul, in the gospel way of salvation through the blood
of Christ ; how loath to take that blame to himself which
belongs to him ; and tiow ready to impute iniquity to his
Maker, — "but," says the sinner, "if no doings of mine will
entitle me to life, if the law I am under requires more than I
can do, and damns me for the least failing, then I am in an
undone state in spite of my utmost efiorts ; and where is the
justice of this? or how is this consistent with the goodness of
the divine nature ? For God to bring me into a state of being
worse than not to be, and then to hold himself unobliged to grant
me any relief, at liberty to have mercy on whom he will have
mercy ! O that I had never been born ! or that I could now
cease to be ! O, why has God thus dealt with me ? Did I sin
and fall in Adam? Nay, I never chose him to be my repre-
sentative. It was he that ate the forbidden fruit, and not I,
and that thousands of years before I was born."* So that it
appears to him, that the whole of the divine conduct toward
him has been hard, unjust, and injurious; and Satan, the god
of this world, delights to hold him bound down under this
blindness, that the light of the glorious gospel of Christ may
never shine into his heart; but rather, that as the Israelites
provoked God to give them up by their murmurings, (Num.
xiv, ) so it may come to pass in this case ; and so he become
more and more irritated against the divine Majesty ; till, led by
Satan, he may grow bold to catch hold of some false comfort,
or to deny that there is any such God, or law, or gospel, and so
get ease ; or otherwise sink down into despair, and an habitual
blasphemous temper, in as near a resemblance of the devil as
* See Mr. Edwards on. Original Sin, for the solution of difficulties relative to
that doctiinc.
THE NATURE OF SPIRITUAL BLINDNESS. 409
he can bring him ; who naturally desires that all intelligences
may think as ill of God and of his government, as he himself
does ; — or it may answer Satan's ends in some cases perhaps
as well, if he can lead one to believe, that God has altered his
mind, has judged his law too severe, has given it up, has ap-
pointed his Son to die, and by his death to establish a milder
constitution, in which we are not obliged cordially to approve
the divine law with application to ourselves, and look only to
free grace through Jesus Christ ; but allowed to look upon the
law as too severe, and upon the gospel as designed in our
favor, a remedy against that severity. I say, this perhaps may
answer the devil's ends as well ; for on this scheme God's
original and only law is given up as tyrannical ; and the gift
of Christ to die, instead of doing honor to the law, is rather
an acknowledgment that we had been hardly dealt with, and
designed to make us amends, and do us justice ; so God, just
as the devil would have it, must have passed for a tyrant, had
he not given up his law, and appointed his Son to die for us,
as it were by way of restitution, to make us amends and do
us justice. This is the character the devil, that avowed enemy
to God, his law and government, would be glad to fix on the
Almighty ; that his own expulsion out of heaven, for a breach
of the divine law, might be universally looked upon, as a cruel,
tyrannical act, through all God's dominion ; and it come to be
the general opinion, that God, in his case also, is obliged in
justice to grant some relief. Nor can any thing suit the devil
better, than to see Christian divines grow zealous to prove that
his punishment, consistent with the divine perfections, cannot
be eternal. Could he bring the whole system to be of this
mind, and had he power sufficient on his side, we may easily
guess what a grand revolution he would soon make in the
empire of the great Eternal. He would treat God the Father
as the Jews treated God the Son, and from the same spirit.
But the throne of the Almighty is established forever and ever ;
God reigns, and will forever reign ; and blessed be his glorious
name forever. And let all that love him say. Amen.
It is plain from Scripture, that Satan, who was once an
innocent being, and in a state of probation, and under a law
which threatened eternal destruction to the breaker of it, and
who for his sin was cast out of heaven and doomed to eternal
woes, is now an avowed enemy to God and his government.
And if we view him as the god of this world, at the head of
the powers of darkness, ruling in the children of disobedience,
his attempts to dethrone God in the hearts of men, and set up
himself in his stead, his great success may be seen in the
VOL. II. 35
110 THK NATIIIK OK SPIIUTl \L BLINDNESS.
universal ignorance of God, and wide spread of idolatry among
all nations of tlie earth ihrongli a long succession of ages.
Nor could the thnnder of Mount Sinai prevent Israel from
making a calf, nor all God's mighty works, nor the warnings
and tears of his prophets, keep idols out of the holy land ; hut
froiu time to time they were eager to ado])t llie gods and the
religious worship of the heathen. And what that was, the
apostle tells us in 1 Cor. x. 20. The tilings which the Gen-
tiles sacrifice, they sacrifice to devils, and not to God.
Such was his enmity against the Most High ; and his hatred
of the divine law and government is equally manifest in all
the methods he takes to prejudice mankind against religion in
general ; and particularly in all the methods he takes to prop-
agate an ill idea of the divine law, through the Christian world ;
that thereby the special design of Christ's death to do honor to
it. might not be attended to, or, if attended to, the glory of the
design not be seen.
And all this conduct of Satan may be easily accounted for.
For if the divine law which threatens eternal damnation to
the transgressor, is holy, just, and good, then the expulsion of
Satan out of heaven for his sin was a righteous act. If all
mankind, like Israel of old, who, when the curse of the law
Avas twelve times pronounced, twelve times answered amen,
— I say, if all mankind should unite in a disposition under-
standingly to pronounce the divine law holy, just, and good,
they would therein virtually, as with one voice, declare for
God, and against Satan ; and the justice of his punishment,
being thus universally acknowledged in this world, where he
claims to be a God, would ungod him, and turn him into a
devil, and put him to the utmost confusion ; and would above
all things tend to destroy his influence, and bring his kingdom
to ruin, and open a way for the glory, the transcendent glory,
of the gospel of Jesus Christ to be seen among mankind ; the
consequences of which would be dreadful to the cause of Satan
in the world ; for only think a moment what the consequences
must be. If tlie law is holy, just, and good, glorious and
amiable, worthy to be magnified and made honorable, the devil
is justly damned. It was a glorious and praiseworthy act in
the Almighty, a beauty in his character, for which he deserves
to be forever loved and adored through his dominions, to doom
him and his adherents to eternal woe. A fallen, sinful world,
too, are justly doomed to death. It was a godlike, glorious
deed. An atonement of infinite value, to do honor to the
law, and set sin in all its horrors, was needed ; that God jnight
sit upon a throne of grace, and yet be just. God's giving
THE NATURE OF SPIRITUAL BLINDNESS. 41.1
his Son to die was a most glorious display of all the divine
perfections ; Christ crucified is the wisdom of God and the
power of God. Satan is a liar. All those ill thoughts of God
and of his ways, which our wicked hearts are naturally in-
clined to suggest, and which Satan loves to foment, are false
and hlasphemous ; and the Holy Scriptures are infallibly the
word of God : and it is our duty and highest interest to repent
and turn to God through Jesus Christ. And if this should
become the general sentiment, Satan would soon have no
subjects left.
The Holy Scriptures, I say, are infallibly the word of God,
once grant the law to be holy, just, and good. No book but
the Bible sets God so high, brands sin with such eternal
infamy, and so effectually secures the divine authority. And
pray, who was the author of this book ? Not Satan, I dare
say, whose character stands condemned throughout, and who
hates the whole genius and spirit of it, with all his heart. Not
wicked men, who cannot bear with it, although proved to be
divine by mighty works, and signs, and wonders. Not good
angels nor good men, who could have no motive thus to
impose their own sayings on mankind, as a revelation from
Heaven. No being in the universe could be the author of the
Bible but God himself : that very lav/, which tempts a blind,
wicked world to infidelity, is a full proof, that God, and none
but God, could be its author.
And how void of any real weight, yea, how impious, to holy
beings above, in whose eyes the divine character is without a
blemish, perfect in beauty, must our grand objection to the
divine law appear ! "I have no heart to love the Lord, and
therefore it ought not to be required of me ; "' which, if we
would be honest, is the only objection against the divine law
we have to make in this apostate world ; unless we will im-
piously say, "that he is not infinitely amiable in himself; that
is, not an absolutely perfect being, that is, not God ; and so does
not deserve such supreme respect at our hands ; " for it is con-
trary to common sense, to say that it is difficult to love a per-
fectly amiable character, which perfectly suits our hearts. And
it is a dictate of common sense, that the more amiable a being
is, the greater is our obligation to love him, and the greater
our blame if we do not ; and so, if God is infinitely lovely,
our obligation, and consequently our blame, must be infinitely
great ; and so the penalty of the law is exactly what it ought
to be.
" But we have lost our power to love God by the fall, and
it is a dictate of common sense, that it is not just to require
M2 THE NA'rruE of spiuiti al ulindness.
more of us than \vv can do." Pray, what power liavo we
lost ? WicK'i'd men have no heart to love God, I giant. This
is that in which their wickedness consists ; they would not be
wicked men, were it not for this. But had they a heart to
love him, it would be an easy, sweet, delightful thing. We
never complain of want of power to love the world. It is easy
to love the world. And why ? Because the world is really
more lovely than God ? No ; rather because we have a heart
to love the world, but no heart to love God. The world suits
our hearts, but God does not. Now, can our having no heart
to love God free ns from our obligation, or lessen our blame ?
I appeal to common sense. Am I a father ; I expect my child
will love, honor, and obey me. Am I a master ; I expect to
be regarded as such. Should my child, should my servant,
plead and say, " I have no heart," I should judge him to blame
and worthy of punishment for that very thing, (^lal. i. 6.)
"' A son honorcth his father, and a servant his master ; if I
then be a father, where is mine honor ? and if 1 be a master,
where is my fear ? saith the Lord of hosts." Or shall we say,
"The worse men grow, the less to blame they be" — a
maxim the devil himself cannot but know to be false, how
glad soever he might be, for the sake of his own character, to
have it pass for true.
Besides, this is the Scripture account of the matter; for,
when God of old required the Israelites to love him with all
their hearts, and to serve him with all their souls ; and they
appeared so forward to engage it ; God, who fully knew what
they were, and the only difficulty there was in the way of their
yielding an entire obedience to his law, breaks out in this
very expressive language, (Deut. v. 28, 29:) "I have heard
the voice of the words of this people, which they have spoken
unto thee ; they have well said all that they have spoken ; O
thai there were such a heart in them I''' As if he had said^
" Then there would be no difficulty ; and their promises might
be trusted ; " but, as the Psalmist declares, (Psal. Ixxxviii. 37,)
" Their heart was not right with him ; neither were they stead-
fast in his covenant;" and again, (Psalm. Ixxxi. 11, 12,) "My
people would not hearken to my voice ; and Israel would none
of me. So I gave them up," etc.
In a word, the fault is in our hearts, or the divine character ;
for it can be nowhere else ; to say the fault is not in us, is to
say that it is in God. To say that our blindness to the
divine glory is not criminal, is to say that there is no glory in
the divine nature ; and whatever we plead for our justification,
is implicitly to God's condemnation. For it is a plain case, that
THE NATURE OF SPIRITUAL BLINDNESS. 413
the Jews could allege nothing to justify their disrelish to the
character of Jesus Christ, but what would be of the nature of a
reflection upon that character ; for, if his character was good
and amiabie, they were to blame in not being struck with its
beauty.
To say that we are dead in sin, by way of excuse, is to say
that sin is not sin ; for if sin is sin, then to be dead in sin, is
the greater sin ; that is, to be wholly under the power of sin,
is more criminal than to be but partly under its power ; other-
wise, sin is no more sin. For, if tlie more sinful we be, the
less to blame we are, then sin is no more sin ; it has changed
its nature, and become an innocent thing.
Let the matter be strictly examined, and it will be found,
that spiritual blindness, which has been thought rather a calamity
than a vice, is really as much of a criminal nature as any kind
of sin we can think of. It contains in it all kinds of Avicked-
ness in embryo. It is itself an aversion to all good. Its seat
is in the heart. It is not owing to the smallness of our natural
capacities ; for Satan, who is a being of great abilities, and of a
fine genius, is as blind to the beauty of divine things as the
most stupid sinner in the world. It is not owing to the want
of external instruction ; for Judas had as much of that as Peter.
It is not owing to the terrors of the lav/ and the fears of hell,
and doubting of the love of God; for the Pharisees who were
in full expectation of eternal glory, were but the blinder for it.
No ; rather it is the very spirit of an apostate creature, to be
blind to the beauty of the divine nature. It is the beginning
of our disaffection to God, and it increases as our disaffection
increases. It is the darkness of the prince of darkness, of the
same nature with his blindness. It is that which gives the
prince of darkness his chief power over us, to make us think,
and feel, and act, as he would have us. It is that which con-
stitutes us members of the kingdom of darkness, and prepares us
voluntarily and of free choice to walk according to the course
of this world, according to the prince of the power of the air.
It makes us full proof against the clearest external manifesta-
tions which can be made of the divine glory. Having eyes,
we see not ; and having ears, we hear not ; neither do we
understand ; although the glories of the God of glory shine
all around us, in all his works, and in all his ways ; even so
that, in the view of the inhabitants of heaven, " the whole
earth is full of his glory."
To say that spiritual blindness is no crime, is in effect to
affirm that there is no beauty in the divine nature ; to assert
which, is subversive of all religion, natural and revealed.
35*
Ill THK NATURK OF DIVINK IMA MINATION.
To acknowledge that s})iritiial blindness is a crime, is to own
it to be a breach of that law which requires us to love God
with all our hearts, on pain of eternal woe. It is therefore to
own it to be a crime infinitely blameworthy, and fo; which the
eternal pains of hell are justly due ; fur every breach of that
law is such: and this, beyond all doubt, is the very truth of
the case.
But if spiritual blindness be thus criminal, no mercy can be
expected from God in the case, on the foot of the law. So far
iVom it, that if he deals with us merely according to strict
justice, and renders to us according to our desert, he must
jnmish us with eternal damnation for it; so far, so very far, is
God from being obliged to grant us the enlightening influences
of his Holy Spirit. As the gift of his Son, to be a Redeemer,
was an act of the freest grace to a revolted, guilty world, so
the gift of his Spirit, to be an enlightener, is an act of grace
equally free. He passed by the sinning angels, and did not
give his Son to die for them ; and he is at liberty among the
sons of men to pass by whom he pleases, as to the gift of his
Spirit ; and in this affair he actually doth have mercy on whom
lie will have mercy. The elect obtain, and the rest are blinded.
And his conduct is plainly vindicable, once granting that our
blindness is our sin ; and that God might justly have held all
mankind bound by law, and never provided relief of any kind.
And if we affirm that God could not justly have held all man-
kind bound by law, but was obliged to provide relief, the whole
gospel; which claims to be of mere grace, is overthrown. We
mast then own the law to be good, and our blindness to be our
crime, and God at liberty to relieve us or not, according to the
good pleasure of his will, or turn infidels ; or, which is as bad,
be inconsistent, and so self-condemned, as heretics, after two
admonitions, were wont to be, in the apostolic age.
SECTION XI.
THE NATURE OF DIVINE ILLUMINATION.
As the gospel is hid to them that are lost, and as all who
believe not ,are blind to its glories, so, on the other hand, all
true saints see its glory. The light of the glorious gospel of
Jesus Christ, who is the image of God, shines unto them. The
light of the knowledge of the glory of God in the face of Jesus
THE NATUKE OF DIVINE ILLUMINATION. 415
Christ shines in their hearts ; and beholding the glory of the
Lord, they are changed into tlie same image, from glory to
glory, as by the Spirit of the Lord. Thus the matter is ex-
pressed in the unerring oracles of trnth. * But what is the
glory seen ? how is it seen ? what is the nature of the sight ?
and why is it represented to be peculiar to the saved ? and
wherein does it differ from what unregenerate men may ex-
perience ?
I. The glory seen is divine glory. It is the beauty and
amiableness of God's moral character, on the account of which,
the Deity is infinitely lovely in himself. It is the glory of
God's moral perfections, which renders him the supreme delight
of angels and saints. The apostle expressly calls it "the glory
of the Lord ; " and again, " the glory of God." It is the very
glory and beauty of the divine nature itself; a glory as pecu-
liar to God as his own divinity is : yea, it is the brightness
of the very divinity itself. So that he who hath seen this
glory, hath, in the language of Scripture, seen God, (Matt. v. 8,)
and known God, (John xvii. 3 ; 1 John ii. 4,) and consequently
is able to distinguish between the trne God, and all other
beings, real or imaginary ; as he who hath seen the natural
sun can distinguish it from a glowworm. In reference to this,
therefore, all trae saints are spoken of in Scripture as having
an unction from the Holy One, whereby they know all things,
(1 John ii. 20,) because, he who rightly sees God, as he has
manifested himself in the gospel, does virtually know the whole
of Christianity ; yea, the whole of divine revelation ; and there-
fore it is added by the apostle, " And ye need not that any man
teach you, but the same anointing teacheth you all things, and
is truth, and is no lie." And on this account it is represented
as impossible that such should be seduced, by the most artful
heretics, to imbibe that false idea of God, which is the spirit,
life, and soul, of all their false schemes of religion ; for as this
anointing hath taught you, ye shall abide in ?nm. And there-
fore it is represented as being impossible the elect should be
deceived, (Matt. xxiv. 24;) while, on the other hand, it is
declared, that all that dwell upon the earth shall worship the
beast, whose names are not written in the Lamb's book of life.
(Rev. xiii. 8.) Thus the glory seen is the brightness, beauty,
amiableness of God's true and real character, as exhibited to
view on the cross of Christ.* But, —
* What that character of God is, which is exhibited to view on the cross of
Christ, and what is implied in its being glorions, has been ah'eady shown. God
our Creator was in himself infinitely worthy of oiu: supreme love ; and so his law
which required this on pain of eternal death, was a glorious law ; and so it was a
416 TlIK NATUHK OP IMVINK IIJA'MINATION.
11. llow is this glory seen ? This sight of the glory orCJod
is no abstract metaphysical idea, hatched in the fancy of philo-
sophic, speculative men: far from it. Not many wise men,
not many learned, 'says the apostle, hut the foolish things of
this world hath he called. Nor is it any thing irrational and
visionary, the fruit of the teeming imagination of nuilancholy
souls. No, it is perfectly rational, and divinely noble. It is
not seen by the eyes of the body, nor is it seen by the imagina-
tion, nor is it seen by the force of a penetrating genius.
•' Flesh and blood hath not revealed it unto thee, but my Father
wliich is in heaven." It is often " hid from the wise and })ru-
dent, and revealed to babes." A poor, illiterate fisherman,
divinely enlightened, might see it with as much ease as he
could behold the glory of the sun shining in its strength. All
true saints, in the apostolic age, saw this divine glory, how
mean soever their birth, how low soever their genius, as St.
Paul affirms, — " We alL with open face, beholding as in a glass
the glory of the Lord."
But how did they see it ? Pray tell me : how is the beauty
of any character seen among men ? Universal experience
teaches us, that characters appear agreeable or disagreeable, just
as they suit our taste or not. To an angel, who has a taste for
holy beauty, God's moral character appears infinitely amiable :
but to the devil, who is a being of a contrary taste, God's moral
character a])pears just the reverse. To the Pharisees, no char-
acter more odious than that of Jesus Christ ; but at the same
time, iNIartha, Mary, and Lazarus were charmed with this man.
To the Jewish nation in general, who groaned mider the Roman
yoke, and longed for a Messiah to set them at liberty, to make
them victorious, rich, and honorable ; a Messiah in the charac-
ter of a temporal prince, even such a one as they expected,
would have suited their hearts to perfection, and so have nat-
urally appeared a glorious Messiah ; and the news of his coming,
of his victories, and of his rising, spreading kingdom, would
have been glorious news. Such a gospel would have been
received among them as a glorious gospel ; there would have
been no vail on their hearts ; none would have been blind to its
glorious thing in God to give his Son to die to do it honor, to declare his right-
eousness that he might be just, and yet justify him that bclicveth in Jesus.
And therefore, to see the glory of God in the face of Christ, implies a sight of the
glory of God as Creator and Lawgiver, and of the glory of his law ; for Christ on
the cross, djing to do honor to the law, is glorious only on supposition the law
was a glorious law, and worthy of this honor ; as has been alrcadj' proved.
These things are hinted now, that they may be kept constantly in the reader's
view ; because there arc false Christs, and false gospels, and false glories, with
which multitudes arc deluded.
THE NATURE OF DIVINE ILLUMINATION. 417
beauties ; nor would its glories have been hid from any : but
rather the carnal Jews, in a body beholding in this Messiah th*e
greatest worldly glory, would have been changed into the same
image, had every answerable affection excited in their hearts.
Had he thus come to his own, his own would have received
him with all their hearts, joyfully enlisted under his banner,
and followed him to battles, to victories, to universal empire ;
the very thing their hearts desired. But at the same time, a
Messiah of such a character as this, would have charmed them :
the character of Jesus of Nazareth shocked them to the last
degree. "We preach Christ crucified, to the Jews a stumbling-
block, and to the Greeks foolishness ; but to them that are
called, Christ the power of God, and the wisdom of God."
Thus differently, to persons of different tastes, did the same
character appear, for the carnal mind savors earthly things, but
the spiritual mind the things which be of God ; for " that
which is born of the flesh is flesh, and that which is born of
the Spirit is spirit." In regeneration, there is a new, divine,
and holy taste and relish begotten in the heart, by the imme-
diate influences of the Spirit of God. And thus God opens
our eyes ; and thus God shines in our hearts, to give the light
of the knowledge of the glory of God in the face of Jesus
Christ ; or, as the same thing is expressed in different language,
thus God gives them " a heart to know the Lord ; " and thus he
" circumcises their hearts " to love the Lord, gives them " eyes
to see," and " ears to hear," and a " heart to understand."
Spiritual blindness is not owing to the want of a penetrating
genius, or to want of doctrinal knowledge ; for the devil hath
both these to a great degree, but still is as blind to the beauty
of the divine nature, as the most ignorant Hottentot in Africa ;
for the moral character of the Deity is, above all things in the
universe, contrary to the habitual temper of his heart. That
cannot appear lovely to us, which every bias of our hearts
inclines us to hate ; but Heaven has declared, that " the
cai'nal mind is enmity against God." And the same divine
revelation hath, in perfect consistency, as expressly declared,
that '■' the natural man receiveth not the things of the Spirit of
God : for they are foolishness unto him; neither can he know
them, because they are spiritually discerned." But in order to
discern spiritually, the man himself must become spiritual ;
that is, be born of the Spirit ; for " that which is born of the
flesh is flesh, and that which is born of the Spirit is spirit."
And if Nicodemus said, " How can these things be," yet that
was so far from a solid objection against the truth, that it was
rather an illustration of it.
4 IS TMK NATIRK OF J)IVINE IM-l'MIN ATION.
That flic itloii of a natural beauty supposes an internal sense,
implanled by our Creator, l)y wbieli (be mind is capacitated, to
discern sucb kind of beauty, is clearly illustrated and ])roved by
a late ingenious philosopher.* And that the idea of spiritual
beauty supj)Oscs an internal s])iritual sense, communicated to the
soul by the Spirit of God, in the work of the new creation, is
also as clearly illustrated and i)roved, by a late divine, whose
praise is in all the churches. f It is needless, therefore, at
present to enter further into this subject.
III. As to the special nature of this kind of knowledge,
which the apostle calls " the knowledge of the glory of God,"
it is different from every species of knowledge in the universe,
not only as it is, in a peculiar sense, of divine original, but
also as it is in itself of a divine and holy nature. To see the
holy beauty of God's moral character, to see the beauty of
holiness, to have holiness appear beautiful and seem lovely to
the soul, is of the same nature as to love holiness ; but to love
holiness, is holiness itself. Among the peculiar people of God,
of old, they had a holy anointing oil, with which they anointed,
and by which they sanctified their tabernacle, altar, priests, etc.
(Exod. xl.) This was the type ; the antitype of which the
apostle thus expresses, in the forecited text, as that which is
common to all true saints, who are spiritual priests, consecrated
to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
(1 John ii. 20.) " Ye have an unction from the Holy One, and
ye know all things." " The anointing teacheth you of all
things." And perhaps the same thing is referred to in Rev. iii.
18: "Anoint thine eyes with eye-salve, that thou mayest see."
It is an unction from the Holy One, a holy anointing, a holy
calling. In the same degree that God appears lovely to the
soul, in the same degree is he actually loved. The exercise
of love is always in proportion to the degree of our sense of
the divine beauty. For, beholding the glory of the Lord, we
are changed into the same image. The affections excited are
answerable to the views.| A sense of the divine loveliness, if
* Mr. Hutchinson, on Beauty and Virtue, p. 8, 15.
t Mr. Edwards, on Ilcligious Affections, p. 158, 166.
j And by the way, this may show the difference between a rational conviction
that God is lovely, and a sense of his loveliness. A man may from rational
arguments be convinced in his conscience, that God is lovely ; and yet have no
sense of his loveliness in his heart, nor any love to him. Satan knew in his
conscience, that the holy character which God gave of Job, " There is none like
him in the earth, a perfect and an upright man," was an amiable character ; but
this character was so far from exciting love, that it excited envy and hatred in
his heart. He wished to be able to prove Job a hypocrite, that is, that all his
love to God arose merely from self-love. " Doth Job fear God for nought r " So
a wicked man may be convinced in his conscience, that God is an amiable being ;
and yet be so wicked, as that he cannot bear to think that any saint on earth
loves God for his own loveliness ; and the reason may be learnt from 1 John iii. 12 ■
THE NATURE OF DIVINE ILLUMINATION. 419
we may so speak, is love in embryo. Esteem of, delight, and
complaisance in the moral character of the Deity, is love in
internal exercise. A life devoted to his service, to advance his
honor and interest in the world, is love operating in good
works. "Ye are my friends, if ye do whatsoever I command
yon." Bat each of these are plainly of the same nature, holy
and divine ; and each are equally enjoined as matter of duty in
that first and great command, " Thou shalt love the liOrd thy
God with all thy heart." Therefore we are by God himself
thus called upon : " Circumcise yourselves to the Lord, and take
away the foreskins of your heart." (.Ter. iv. 9.) And again :
" Make you a new heart and a new spirit." (Ezek. xviii. 31.)
It is the duty of all, to whom the gospel comes, to look upon
it as a glorious gospel, and to have their hearts charmed with
its beauty. To be blind to its glory is criminal, as was before
shown ; and to see its glory is, for the same reason, a duty ; and,
therefore, all who are blind to the glory of the gospel, and so
disbelieve and reject it, are expressly threatened with eternal
damnation. But such an infinite punishment supposes the crime
to be infinitely great. The infinite greatness of the crime sup-
poses we are under infinite obligations to the contrary ; that is,
under infinite obligations to look upon the gospel as glorious,
and cordially to believe and embrace it. And indeed its own
intrinsic infinite beauty lays us under infinite obligations; and
not to esteem what is so infinitely worthy of our esteem, must
be infinitely criminal.
To say, that it is not our duty to look upon the gospel of
Christ as a glorious gospel, — that is, to look upon the divine
perfections therein so clearly manifested as glorious, — is to say,
that we are not obliged to look upon God himself as a glorious
being, when set in the clearest light before our minds ; which
is, in effect, to say, that it is not our duty to love God ; which
is to give up natural and revealed religion both at once, and to
pronounce the deepest depravity perfectly innocent.
Had mankind, to whom the gospel comes, a genuine relish
for holy beauty, a taste for the beauty of God's true character,
they would naturally discern the glory of the glorious gospel
of Christ, who is the image of God. If they knew God the
Father, they could not fail to know his Son. Had mankind as
high a relish for divine glory as they have for the glory of this
world, the glory of the gospel would strike the mind as naturally
as the glory of an earthly kingdom now does.
Had the Jews, for instance, had as high a taste for a spiritual
Messiah as they had for a temporal one, Christ crucified would
as naturally have appeared glorious, as their expected Messiah,
420 THE N.VTURi: OF DIVINK ILF.IMIN ATIOX.
a temporal priiire, Avas wont to do, iii tlinir fond iinnginations.
Wc have no inability to know and love God and Jesus Christ,
but what is altogether of a ciiiuinal nature ; and therefore our
Savior's conduct may be vindicated in j)rononncing such a heavy
woe on the inhabitants of Chorazin, Hethsaida, and Capernaum,
because they re[)ented not. For if the fault is wholly in us, it
is no doubt increased as our external advantages are increased.
IV. But why is this kind of knowledge, of which we are
speaking, constantly represented in Scripture as peculiar to the
saved, (1 Cor. i. 18,) to the called, (ver. 24,) to the spiritual,
(chap. ii. 14,) to the changed, (2 Cor. iii. 18,) to those who
believe, (chap. iv. 4,) to those who love God and keep his
commands, (1 John ii. 4.) and who have eternal life? (John
xvii. 3.) And why is it affirmed, that " whosoever sinneth hath
not seen him, nor known him"? (1 John iii. 6;) and that he
that doeth evil hath not seen God ? (3 John 2 ;) and of every
natural man, without exception, " neither can he know them "?
(1 Cor. ii. 14.) It is, in a word, because it implies a contradic-
tion that it should be otherwise ; for this kind of knowledge,
and its effects, are necessarily connected. And this kind of
knowledge cannot exist in an unregenerate mind; for, to use the
language of Scripture, " that which is born of the flesh is flesh,"
and "the carnal mind is enmity against God." And what fel-
lowship hath light with darkness? Or what concord is there
between sin and holiness ? Or what agreement between a
carnal heart and that character which it is at enmity against?
Our Savior judged it implied the greatest absurdity, that Satan
should cast out Satan ; that is, that Satan should be against
himself. But it is plainly an absurdity equally great, to sup-
pose that two intelligent beings, of characters as diametrically
opposite as sin and holiness, should relish each other's charac-
ters, and appear amiable in each other's eyes. Once granting
that fallen man is totally dead in sin, destitute of the least spark
of spiritual life, of the least remainder of divine relish, or, in
the words of the apostle, that " the carnal mind is enmity
against God," — and by the carnal mind, he declares himself
to mean every man who is destitute of the spirit of Christ,
(Rom. viii. 7 — 9.) — I say, once granting this, and it is certain,
and is even capable of strict demonstration, from the nature
of things, that a sense of the amiableness of God's true and
real character must of necessity be peculiar to the regenerate.
False notions of God may ravish an uin-egcnerate heart, but his
true character every such heart is in fact at enmity against.
Hence the gospel will be hid from all natural men, be they
Jews or Greeks, however wise, however prudent, however
THE NATURE OF DIVINE ILLUMINATION. 421
penetrating, and however well instructed ; and that even while
sitting under the ministry of Christ himself, Avho spake as never
man spake ; and notwithstanding all the preaching of his
inspired apostles. Thus the Scriptures affirm that, in fact, it
proved ; and thus the reason of tlie thing shows it must for-
ever prove.
It implies a contradiction to suppose the human heart should
be charmed with a character just opposite to its own ; and noth-
ing can be plainer than that the character of the Holy One of
Israel is diametrically opposite to the temper of one who is quite
dead in sin. The divine character, therefore, must be altered
in our imagination, or we. in fact, be born again, or God can
never appear to us an amiable being. If we suppose God's
character altered and accommodated to our taste, we may be
charmed with the fiction, dead in sin as we are ; but the clearer
view a carnal man hath of the truth, the more certain will he
be that the love of God is not in him. (Rom. vii. 8, 9.)
It is true, many a carnal man is ravished to think that God
loves him, and will save him ; but in this case, it is not the true
character of God which charms the heart ; it is not God that is
loved. Strictly speaking, he only loves himself; and self-love
is the source of all his afi"ections. Or, if we call it love to God,
it is of no other kind than sinners feel to one another ; "for
sinners love those that love them." The carnal Israelites, who
gave the fullest proof of their disaffection to the divine charac-
ter, as exhibited by God himself before their eyes, yet were
once full of this kind of love at the side of the Red Sea. Our
being ravished ever so much in a belief that God loves us, is
no sign that God's true character would suit our taste, had we
right notions of it. The hypocritical Galatians loved Paul
while they considered him as the instrument of their conver-
sion, and means of their salvation ; but on further acquaintance
with the man, they turned his enemies ; for his character,
rightly understood, did not suit their taste.
If God is of purer eyes than to behold iniquity ; if he cannot
look upon sin but with infinite detestation ; if all those views,
affections, thoughts, words, and actions, which are sweet to the
taste of a carnal heart, are so infinitely odious in the eyes of
God, as to appear to him worthy of the eternal pains of hell, as
is in fact the case, (Gal. iii. 10,) it is as impossible that a carnal
heart should see a beauty in the divine character, as that it
should view its own character as being infinitely odious ; for
one implies the other. If it is beautiful in God to be affected
toward my character as in fact he is, my character must be
infinitely odious : nor can I at any time, from the heart, look
VOL. n. 36
422 Tin: wnnF ok uniNi: ii-r^iMiwriox,
upon God as a lovely being, without looking upon myself as
infinitely hateful; for that being whose nature it is to look
upon nic as infinitely odious, is not lovely, unless I am in fact
infinitely odious. When oin- Savior, speaking to the Pharisees,
said, ''Ye serpents, ye generation of vipers, how can ye escape
the damnation of hell?" these words determined his character
in their eyes ; and it implies a contradiction to suppose that
Christ's character might have appeared lovely to them, without
their own appearing odious, answerable to the import of his
words. But there was nothing in a Pharisee's heart to lead
him to look upon his own character in such an odious light :
and, therefore, all our Savior's declarations, and all his miracles,
did but exasperate them. The more they knew of Christ, the
more they hated him. As it was natural to them to approve
of their own character, so it was natural to condemn his; for,
if the fault was not in them, it was in him. To say it was
not in him, was to own that they were serpents, and a genera-
tion of vipers, worthy of eternal destruction. To look upon
him as altogether lovely, was to look upon themselves as infi-
nitely odious. But this was diametrically opposite to every
bias in their hearts : their old heart, therefore, must be taken
away, and a new heart be given them, or they could never view
things in this light. And thus our Savior understood the mat-
ter ; and, therefore, on a time, speaking to a Pharisee, he said,
•' Except a man be born again, he cannot see the kingdom of
God."
Y. But wherein does this peculiar knowledge of God differ from
what natural men have actually had, or might have ? If they
may have all knowledge, and understand all mysteries, so as to
speak as it were with the tongues of men and angels, (1 Cor.
xiii. :) if they may be enlightened, and taste the heavenly gift,
(Heb. vi. ;) if they may receive the Avord with joy, (Matt. xiii. ;)
if they may escape the pollutions of the world, through the
knowledge of our Lord and Savior Jesus Christ, (2 Pet. ii. 20;)
if they may have such a ravishing sense of the divine goodness,
as the Israelites had at the Red Sea ; and such an affecting
sense of his majesty, greatness, power, holiness, and justice, as
they had at Mount Sinai, when they stood trembling before the
mountain, and were so ready to promise, whatsoever the Lord
our God shall command, that will we do, and be obedient ; and
such a high and heart-abasing sense of the most high God,
who liveth forever, as Nebuchadnezzar had, when he praised,
and extolled, and honored the King of heaven, all whose works
are truth : and those who walk in pride he is able to abase.
(Dan. iv. 34, 37 :) — if they may have all this, what is it they
THE EFFECTS OF DIVINE ILLUMINATION. 423
cannot have ? I answer, in one word, the holy beauty of God's
real moral character : this is what they never had the least idea
of. The most enlightened, affected, the devoutest natural man
that ever lived, as to this, is as blind as the most ignorant,
stupid sinner in the world. That this is in fact the case, is
evident from this, that all who behold the glory of God are
actually " changed into the same image ; " which was not the
case with the wicked Israelites, nor with Nebuchadnezzar, nor
with the stony-ground hearers, nor with those in 1 Cor. xiii.
Heb. vi. 2 Pet. ii.
But as the nature of divine illumination is so largely and
accurately stated in Mr. Edwards's Treatise on Religious Affec-
tions, and his Sermon on Jam. ii. 19, I shall refer the reader to
these pieces, and proceed.
SECTION XII.
THE ^FECTS OF DIVINE ILLUMINATION.
A VIEW of all the moral perfections of God, shining in their
brightest glory in the gospel way of saving sinners, exhibits to
the mind an evidence of the truth of the gospel, entirely new,
which never struck the mind before ; an evidence of such a
nature, as removes all those natural prejudices against the truth
which tended to keep the mind in suspense, notwithstanding all
the external proofs from the miracles, prophecies, etc., and an
evidence, in its own nature, the most convincing and satisfying ;
and whereby the whole heart is gained, and brought over to a
full and thorough belief of the gospel. So that now, and not
till now, is the gospel believed to be true, with all the heart ;
so as to induce us to sell all for the pearl of great price, and
from the heart to deny ourselves, take up our cross, and follow
Christ ; venturing our all, for time and eternity, upon the truth
of his Messiahship, of his divine mission, and of the news
which he has brought to our ears.
When the gospel, which is hid from all natural men, comes
to be revealed, internally revealed to us by the Holy Spirit, in
all its divine glories, agreeable to Matt. xi. 25 ; 2 Cor. iii. IS,
iv. 6, it is known to be from God, from the divinity of its
nature ; for it appears to be what the apostle's words import,
'■ the glorious gospel of Christ, who is the image of God."
(2 Cor. iv. 4.) And to use the words of a late writer, "He
IZi THE KKTHCTS OI" DIVINK ILI.rMINATION.
lliat truly sees the divim", traiisceiidciit, suj)iomo glory of those
things which are divine, does, as it were, know their divinity
intnitivcly ; he not only argues that they are divine, but he
sees that they are divine ; he sees that in them wherein divinity
ohietly consists; for in this glory, which is so vastly and inex-
j)rossil)ly distinguished from all other glory, docs maiidy consist
the true notion of divinity : God is God. and distinguished from
all other beings, and exalted above them, chiefly by his divin-
ity. They, therefore, that see the stamp of this divine glory in
divine things, they see divinity in them, they see God in them,
and so see them to be divine ; because they see that in them
wherein the truest idea of divinity docs consist." He therefore
who sees the glory of the glorious gospel of Christ, who is the
image of God, must know Jesus to be the Son of God, and his
gospel to be divine ; for he must be the Son of Him whose im-
age he bears, and that gospel must be from God, which is, in
its own nature, so godlike. Besides, as the same author adds,
'• This sense of the spiritual excellency and beauty of divine
things, does also tend directly to convince the mind of the truth
of the gospel, as there are very many of the most important
things declared in the gospel, that are hid from the eyes of nat-
ural men, the truth of which does in effect consist in this excel-
lency, or does so immediately depend upon it, and result from
it, that in this excellency's being seen, the truth of those things
is seen. As soon as ever the eyes are opened to behold the
holy beauty and amiableness that is in divine things, a multi-
tude of most important doctrines of the gospel, that depend upon
it, which all appear strange and dark to natural men, are at once
seen to be true ; as for instance : men, by seeing the true ex-
cellency of holiness, do see the glory of all those things which
reason and Scripture show to be in the divine being. And
hereby they see the truth of all that the Scripture declares con-
cerning God's glorious excellency and majesty, his being the
fountain of all good, the only happiness of the creature, etc. ;
and this again shows the mind the truth of what the Scripture
teaches concerning the evil of sin against so glorious a God ;
and also what the .Scripture teaches concerning sin's just desert
of that dreadful jnniisliment which it reveals; and also concern-
ing the impossibility of our offering any. satisfaction or sufficient
atonement for that which is infinitely evil and heinous. And
this again shows the truth of what the gospel reveals concern-
ing the necessity of a Savior, to offer an atonement of infinite
value for sin. And this sense of spiritual beauty enables the
soul to see the glory of those things which the gospel reveals
concerning the person of Christ ; and so enables to see the
THE EFFECTS OF DIVINE ILLUMINATION. 425
exceeding beauty and dignity of his person, appearing in what
the gospel exhibits of his word, works, acts, and hfe ; and this
apprehension of the superlative dignity of his person, shows
the truth of what the gospel declares concerning the value of
his blood and righteousness ; and so the infinite excellency of
that offering he has made to God for us, and so its sutficiency
to atone for our sins, and recommend us to God ; and thus the
Spirit of God discovers the way of salvation by Christ, etc. The
truth of all these things appears to the soul only by the im-
parting that spiritual taste of divine beauty which has been
spoken of; they being hidden things to the soul before."
Thus far this author, who has handled this subject at large,
and with greater accuracy than I have seen it done by any
other writer.*
And agreeable to these sentiments, it was an openly avowed
maxim in the apostolic age, that " whosoever believeth that
Jesns is the Christ, is born of God." And they every where
])ublicly declared, that " if thou shalt confess with thy mouth
the Lord Jesus, and shalt believe in thy heart that God raised
him from the dead, thou shalt be saved." They promised
salvation to every man who with all his heart believed the
gospel to be true, and threatened damnation to none but infi-
dels, according to their master's commission. Mark xvi. 15,
16 : '' Go ye into all the world, and preach the gospel to
every creature. He that believeth and is baptized shall be
saved ; but he that believeth not shall be damned." Not that
they imagined, that every one who professed to believe the
gospel with all his heart, really did so. They knew there
might be a partial and ineffectual conviction of the truth.
They well remembered how Judas heard all Christ's discourses,
and saw all his miracles, and professed to believe as well as
Peter, and how he turned out in the end. And they well
knew, that as both were under equal external advantages, to
see all the external evidences of Christ's divine mission, so
that peculiar kind of faith, which Peter had, was entirely the
result of divine illumination, as their Master had in his life-
time expressly declared. " Flesh and blood hath not revealed
it unto thee, but my Father which is in heaven." And this
kind of faith they called believing with all the heart, and
asserted it to be peculiar to the regenerate, and infallibly con-
nected with eternal life ; a faith, in its own nature, specifically
different from the faith of devils and of wicked men, who
are all equally blind to the glory of the moral perfections of
* Mr. Edwards, on Religions Affections, p. 182, 199.
36*
426
TIIK EFFKCTS Of DIVINK I l.M MINATION.
the Dcily, shining so brightly in the glorious gospel of Jesus
Christ.
And now, when the gospel is nnderstood. seen in its glory,
and believed with all the heart, it immediately begets every
answerable allection in the soul. For we are begotten through
the gospel, (1 Cor. iv. 15;) begotten by the word of truth,
(Jam. i. IS;) sanctified by the truth, (John xvii. 17;) and
jjarticnlarly, are begotten to a lively hope by the resurrection
of Christ from the dead, (1 Pet. i. 3.) ^Vhile the glory of the
gospel is hid, it produces none of these effects upon the soul.
" For if our gospel is hid, it is hid to them that are lost." (2 Cor.
iv. 3.) But when we know the truth, the truth makes us free,
(John viii. 32 ;) or, in the language of St. Paul, " We all, with
open face, beholding as in a glass the glory of the Lord, are
changed into the same image." *
Sometimes, in the Scripture, the effect produced by the
knowledge of the truth, is considered and spoken of as one
thing, and every holy aiTection is summed up under one com-
prehensive name ; as, the image of God ; the law written
in the heart ; Christ formed in the soul ; coming to God by
Christ ; reconciliation to God through Christ ; etc. At other
times, there are a great variety of names used to mark out the
various affections excited in the mind by the knowledge of the
truth : the various affections toward God, and toward Christ,
and toward the children of God, and toward mankind in
general, and toward relatives, husbands, wives, parents, chil-
dren, masters, servants, etc. ; and toward enemies ; and toward
sin; and toward ourselves considered as sinners; and toward
the things of this world, and of the world to come, etc. ; all
Avhich are the native result of the knowledge of the truth.
When Moses came down from the mount, where for a long
time he had conversed with the God of Israel, who manifested
himself by a visible glory to him, he brought down the image
* Some of the above texts are alleged by some writers to prove, that a belief
that Christ died for me in particular, that my sins arc pardoned, and that I shall
be saved, begets every Christian grace. And this is all the regeneration they
allow of. 13ut in this case we are begotten, not by the truth, nor by the gospel ;
for not one of these particulars are therein revealed ; yea, a man may l)e full of
religious affections from such a belief, and yet at the same time look upon the
gospel of Christ as "jargon " — "hideous jargon." Yea, it is a lie -which begets
these affections, namely, that God had forgiven the sins of an impenitent sinner ;
and, therefore, not the God of truth, but the fiither of lies, is the author of this
kind of regeneration. And this is one of his stratagems to blind the minds of
thcni that believe not, lest the light oi the glorious gospel of Christ, who is the
image of God, should shine unto them. Thus he transforms himself into an
angel of light, to delude poor sinners with false hopes and false joys; to the end
they may never know the only true God, and Jesus Christ, whom he hath sent ;
and so never have eternal life. See Mr. Cudwortli's Further Defence.
THE EFFECTS OF DIVINE ILLUMINATION. 427
of this visible glory with him : his face shone. He put a vail
oil his face, to hide the bright histre thereof from the eyes of
the congregation, who were not able to behold. So a vail
was on the hearts of the unbelieving Jews in the apostolic age.
The glory of the gospel was hid by this vail from them, even
from all that were lost. But we all, with open, with unvailed
face, beholding as in a glass the glorj?" of the Lord, are, says
the apostle, in allusion to the face of Moses, " changed into the
same image : " into a holy, divine, a glorious frame of heart,
resembling the glory we behold.
Changed into the same image. — The image of what ? Of
the moral perfections of tl^ie divine nature. Doth God view
himself so worthy, so infinitely worthy of supreme love, and
honor, and universal obedience, as infinitely good and mer-
ciful as he is, yet sedately to judge, that the least defect in us
deserves eternal woe ; and that it does not become him, as
the Judge of all the earth, in any one instance, ever to grant
a pardon but through the mediation of his own Son, and on
the sole account of his righteousness and atonement ? The
divinely enlightened soul has the same views, in kind, and an
answerable frame of heart. •' Righteous art thou, O Lord,
when thou speakest, and clear when thou judgest ; for destruc-
tion is my due, and hell my proper home ; and should strict
justice take place, all heaven ought forever to love and adore
the infinitely glorious Majesty, crying. Amen, Hallelujah.
Yea, so bad am I, that any thing better than eternal damnation
is too good for me. It is even unmeet such vileness should be
passed over by the righteous Governor of the world without a
testimony of his infinite abhorrence. There could be no hope
in my case, were it not for the mediation, merits, and atone-
ment of the Son of God. It could not have been just and
right to have pardoned such a wretch, had not he been set forth
to be a propitiation. But now God can be just ; therefore to
free grace, through the redemption which is in Jesus Christ,
I look. Here is all my hope. And I give up myself to God
through the great Mediator, to love him, and be forever his;
esteeming it the fittest thing in the world forever to live to his
glory, and the happiest thing to delight in him as the Supreme
Good. Whom have I in heaven but thee, and there is none on
earth I desire beside thee." And thus they are changed into
the same image ; and thus God accomplishes his word, " I will
write my law in their heart." The law ivritten in the heart.
This is another name given to the same thing ; for the law is a
transcript of the divine nature, the very image of God. As
the law was written in indelible characters on tables of stone.
428 THE KFFECTS OF DIVINE IM-IMINaTION.
by the fiiig(>r of Odd, of old, so now, views ;iiid dispositions
:insweral)le to the natnic of the law, become hribitnal in tlie
heart, through the influences of the Spirit of CJod, according
to the measure of grace received; and tliis bccf)mes tlie genuine
language of the soul. " How reasonable is it to love with all
my heart such an infinitely glorious and amiable being ; and
delight with all my soul in such perfect beauty ; and take up
my everlasting contentment in the fountain and source of all
good. How fit, that I should be wholly for him, whose I
entirely am ; and be at his beck, whose hands formed me ; and
at his disposal, who is Lord of all things, and whose rectitude
is absolutely perfect, and whose goojdness and wisdom are infi-
nite, and who has given his Son to die for a lost world ; and
how beautiful, how much to be desired, that all on cartli should
unite as brethren, to live in the dearest love and harmony, as
one happy family, under the government of the common
Father of our spirits, and who is ready to become our ever-
lasting Father and Friend through Jesus Christ ! O that all the
human race would join, with one heart, to repent, and return,
and be reconciled to God through Jesus Christ ! Our Father
which art in heaven, hallowed be thy name, thy kingdom
come, thy will be done, on earth as it is in heaven." And
thus he begins to love God with all liis heart, and his neigh-
bor as himself; which was the very temper of Jesus Christ.
And so Christ is formed in him ; which is another name
given to the same thing, and the import of it may be thus
expressed.
Christ formed in the soul. — "He took not on him the nature
of angels. Those of them who fell, needed a Savior as much
as we ; and they were a nobler rank of beings ; but they were
passed by ; and so might we have been, and God had been
forever righteous. His law was holy, just, and good. Every
mouth was stopped. The whole world stood guilty before
God. How free was the grace, how great was the good-
ness, that provided such a Savior for such a world as
this! What love to God, what love to man, induced the Son
of God to become incarnate ; to honor the divine law by his
obedience and death, and open a way for God to communicate
his grace to us. and for us to return to God, and be forever
happy in him ! To thee, O Lord, I return, with my whole
heart, through Jesus Christ. In his name alone I come. O,
may I be found in him, and have on his righteousness, and be
accepted in the beloved ; and be sealed Avith the Holy Spirit
of promise to the day of redemption, sanctified wholly to the
Lord ! O. may I be in Christ as the branch is in the vine,
THE EFFECTS OF DIVINE ILLUMINATION. 429
and partake of his nature and spirit ; of his fuhiess receive,
and grace for grace ; that the same mind which was in Christ
Jesus, and brought him from heaven, and carried him through
£dl the labors of his hfe, and sufferings of his death, may also
be in me ; the same love to God and regard to the honor of his
law, the same love to a lost world and concern for their salva-
tion. And from this spirit, from which the Son of God
became incarnate, lived and died, may I always stand ready to
sacrifice in his cause all my earthly comforts, and, if need be,
to lay down my life." And thus, in these views, a spirit
answerable to the temper of Jesus Christ, and to the design
and spirit of his mediatorial office and work, is formed in the
soul ; and we become at heart his disciples. And he is able
to save them to the uttermost, who thus come unto God by
him, seeing he ever liveth to make intercession for them.
Them that come unto God by him. — Another description of
the same thing. That come unto God. Unto God, the
absolutely perfect, the infinitely glorious and amiable being,
infinitely worthy of supreme love and honor, and universal
obedience, and the supreme good ; in a view of whose glory,
an inclination to come is begotten in the soul. That come
unto God by him. Encouraged by his mediation, righteous-
ness, and atonement, we are emboldened to enter into the
presence of the Holy One of Israel, in whose sight the heavens
are not clean, and before whom such as we must needs appear
infinitely odious and abominable. And thus, if any man is in
Christ Jesus, he is a new creature, possessed of a relish, of
views, and affections, he never had before ; yea, all old things
are passed away, behold all things are become new. And this
whole change is of God, who thus reconciles us to him.self by
Jesus Christ. (2 Cor. v, 17, 18.)
Reconciles us to himself by Jesus Christ. — It is through
Jesus Christ, who has secured the honor of the divine govern-
ment, that God communicates those influences of his Holy
Spirit, by which our eyes are opened to behold the glory of the
Lord. And it is through Jesus Christ that the enlightened
sinner is emboldened to return to God, And so this reconcilia-
tion is brought about wholly through the mediation of Jesus
Christ ; and in it, we are really reconciled to God, against
whom we were before at enmity.
Reconciled to God. — To God's true and real character ex-
hibited in his law, and ratified on the cross of Christ. We are
reconciled to it, as to a character, in itself, without a blemish,
perfect in beauty ; and so begin to rejoice that God, his law
and government, are just what they are, from a sense of their
430 Tin: KlFtXTS OF DIVIM; II-IJ MINATION.
superlative excellenry in tlicnisclves ; no longer dis])Osed, as
we used to be, to wish tlit-y were diflerent from what they
are ; rather inclined to say, " The Lord reigneth, let the earth
rejoice/' So reconciled, as that now the divine law is cordially
received as a rule of life by us, and our hearts begin to echo to
the language of holy David, in its commendation. (Ps. cxix.)
Among all effects of divine illumination, there is none more
remarkable in itself, or follow(^d with more remarkable conse-
quences, than this, that hereby the true convert, who used to be
an enemy to the divine law, is brought understandingly and
heartily to love it, and to make it the rule of his life. The
grace of God teaches him to deny all ungodliness and every
worldly lust, and to live soberly, righteously, and godly in
this present world. Nor is there any thing which more evi-
dently distinguishes a true conversion from every counterfeit
than this. " Hereby we know that we know him, if we
keep his commandments." For every natural man, of what-
ever sect or party in the Christian world, and however
religious in his way, is at heart an Antinomian in this par-
ticular*. He doth not, in fact, receive the divine law, in its
true meaning and real extent, as the rule of his life ; yea, so
far from it, that if he should go about to do it, and if his
conscience should in the mean time be awakened to under-
stand it, all his religious affections would stand condemned
by it in his conscience in a moment ; and all his present
hopes be struck dead by it at once. For there is not any one
thing about him, any thought, word, or action, or any inward
bias of heart, in conformitjr to the divine law, in a natural
man ; but one natural man is as really dead in sin, and de-
void of all true holiness, as another ; and the only thing
that renders it possible for any natural man to think other-
wise of himself, than that he is dead in sin, is ignorance of
the true nature of the law. " Without the law, sin was dead.
I was alive without the law once : but when the command-
ment came, sin revived, and I died." What greater change ;
therefore, can happen, than to be brought acquainted with
the divine law, to be slain by it, and yet brought to love
it, as holy, just, and good, so as to receive it cordially as a
rule of life ? What a marvellous alteration must this make
in the whole system of our views and affections, and in the
whole tenor of our lives ! Even as great as to be turned
from darkness to light, and from the power of sin and Satan
unto God.
Every thing which comes into the view of the divinely
enhghtened soul, harmoniously unites together to induce him
THE EFFECTS OF DIVINE ILLUMINATION. 431
cordially to receive the divine law as a rule of life, by which to
regulate every inward bias, every thought, word, and action.
A view of God as an infinitely glorious being, and our common
Creator, shows how reasonable and beautiful it is for all man-
kind, who are fellow-creatures, children of the same common
stock, to unite together as brethren, in supreme love and honor,
and universal obedience to the Father of the universe, the God
of glory, just as the divine law requires. A view of the divine
law, as holy, just, and good, a glorious law, antecedent to the
consideration of the gift of Christ, and the work of redemption
by him, shows that our original obligations to do so are infinite.
And this is also implied in a view of sin as an infinite evil ; and
in the view of vindictive justice as an amiable perfection in the
Deity ; as also in a view of God as the supreme good. A view
of the incarnation, life, and death of the Son of God, to do
honor to the divine law, in order to open a way for the pardon
of the penitent believer, consistent with the honor of the su-
preme Governor of the world, sets before us the highest possible
proof, of an external nature, of the goodness and excellency of
the divine law; even the highest proof that could have been
given by God the Father, or God the Son. Besides, we have
herein a perfect obedience to the divine law, recommended to
us by an example in itself the most engaging ; set before us on
design that we should imitate it ; and set us by Him who left
his Father's bosom, and died on the cross, to redeem us from
all iniquity, and purify us to himself, a peculiar people, zealous
of good works. Add to all this, the divinely enlightened soul,
in consequence of the new taste and relish communicated in
regeneration, (Rom. viii. 5,) begins to discern that it is not only
the fittest, but the happiest thing in the world; yea, is even
the beginning of eternal life, and foretaste of heaven, to aspire
to be holy as God is holy, to love God, and live to him, and live
upon him, through Jesus Christ, and love the people of God,
and love all mankind, and be and do in every respect as the
divine law requires ; besides the infinite obligations we are
under hereunto, in point of gratitude to God and to his Son, for
the infinite goodness manifested in the work of our redemption.
To all which we may add the eternal rewards which are to be
granted by Jesus, our final Judge, to all his obedient disciples,
at the last day, for services so sinfully defective, as not fit to be
accepted, were it not for our union with and relation to him,
who is God's beloved vSon, and heir of all things ; for at that
day, not so much as a cup of cold water, given to a disciple in
the name of a disciple, shall be overlooked, or pass unrewarded.
The highest rewards which the kings of the earth give to
•l'^2 TIIK EFFKCTS OF DIVINE ILLUMINATION.
victorious >^encral:s, who have ventured their lives in thoir service
iu the wars, is some title of honor, or post of profit, u laurel
leaf, a mere trifle ; but Jesus gives au eternal reward in heaven,
for but a cup of cold water. These, and all other things, which
come into the view of the divinely enlightened soul, harmoni-
ously unite together to induce him cordially to give God the
throne, resign to his authority, be at his command, and receive
his law as a perfect, universal rule, according to which, to feci
and think, to speak and act, through all his life, and to look
upon himself infinitely to blame, wherein soever he comes short
of yielding that perfect love and obedience which the law
requires.
And what must be the consequence of this, considering that
the best are sanctified but in part, and that the law requires sin-
less perfection ? What but " the law is spiritual ; I am carnal,
sold under sin ; O wretched man that I am ! " What but a
continual sense of infinite blame, a life of self-loathing, and
self-abhorrence, of godly sorrow, of penitency, of broken-heart-
edness, of hungering and thirsting after righteousness, of watch-
ing, of prayer, of fighting, of striving, of running, of wrestling,
ctC;, just as the New Testament represents the Christian life to
be ? And what must be the consequence of all this, but a
growing sense of our need of, and absolute dependence upon,
the free grace of God through Jesus Christ for pardoning mer-
cy, and sanctifying grace everyday? "We are the circum-
cision, which worship God in the Spirit, and rejoice in Christ
Jesus, and have no confidence iu the flesh." And thus true
saints are trained up to prize the Redeemer, and the Sanctifier,
and live wholly by faith ; while, at the same time, they are
perfecting holiness in the fear of the Lord.
And in this view, it is easy to see the reason why a life of
universal obedience is constantly represented in the Holy Scrip-
tures as peculiar to true saints, in distinction from all false pro-
fessors ; as true saints are the only persons in the world who
cordially receive the divine law as a rule of life. (Matt. vii. 21,
27 ; xiii. 23. John xv. 2, 6, 14. Jam. ii. 10. 1 John ii. 3 — 6 ;
iii. 3, 10; v. 18, etc.)
And in this view, it is easy to see the reason why humility
is, at the same time, and in perfect consistence, represented
through all the Scriptures as the chief part of a good man's
character. A hypocrite being ignorant of the divine law, the
more religious he is, the more proud and conceited wfll he be :
but with a true saint, it is just the contrary. For if the divine
law is his rule of duty, and if his obligations perfectly to con-
form thereto are infinitCj and his blame for every defect proper-
THE EFFECTS OF DIVINE ILLUMINATION. 433
tionably great, and if the fault is wholly in him, if his remaining
spiritual blindness is altogether criminal, his stupidity to the
beauty of divine things wholly vicious, his want of perfect love
to God and Christ, and the most tender regard to the welfare
of mankind, inexcusable wickedness, — if this be the true state
of the case, and if he views things in this light, a mean and low
thought of himself, and an answerable frame of heart, as he has
all the reason in the world for it, must be a very essential part
of his character. " Behold his soul which is lifted up, is not
upright in him." (Hab. ii. 4.) No greater proof that a man is
ignorant of the truth as it is in Jesus, than spiritual pride reign-
ing in his heart. The graceless Pharisee, ignorant of the true
sense of the divine law, was ready to say, " God, I thank thee
that I am not as other men:" while to the penitent publican,
in a view of the truth, it was altogether natural to smite upon
his breast, and say, "God, be merciful to me a sinner." The
Pharisees were ready to say, " Behold, we see ; " while the holy
Psalmist lifts up his cry to heaven, " Open thou mine eyes, that
I may behold wondrous things out of thy law," which is the
genuine language of the heart of the most enlightened saint ;
for says the apostle, " I count not myself to have apprehended ;
but this one thing I do, forgetting those things which are be-
hind, and reaching forth unto those things which are before, I
press toward the mark for the prize of the high calling of God
in Christ Jesus."
And to a man of an humble, broken, contrite heart, it will be
easy to bear injuries, to love and forgive enemies ; and natural
in lowliness of mind to prefer others before himself, to render
honor to whom honor is due, and, as much as in him lies, live
peaceably with all men, according to the exhortations of the
gospel ; besides, that such a frame of heart must be an excellent
preparative to all social and relative duties; so that the charac-
ter of a good husband, a good wife, a good parent, a good child,
good neighbor, etc., meek, kind, just, honest, faithful, etc., will
be the native result of divine illumination. And thus true saints
are the salt of the earth, the light of the world ; and \vhile
others behold their good works, they are constrained to glorify
their Father which is in heaven. And the connection between
divine illumination and all holy living, is so certain and infalli-
ble, that it is declared from heaven, that " he that saith I know
him, and keepeth not his commandments, is a liar, and the truth
is not in him." For "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."
And as divine illumination thus lays the foundation for all
VOL. II. 37
431 THE EKFr.CTS OF DIVINE ILLUailNATION.
Cliristiaii graces and duties, so, at the same time, it equally lays
a foundation for all Christian comforts and consolation.
A view of God, tlie absolutely perfect, the infinitely glorious
and amiable being, as manifested in the gospel of Christ, is a
soiH'ce of ineffable joy and consolation to the divinely enlight-
ened sold. The holy beauty of the divine nature is, in itself,
the most sweet and ravishing thing in the universe, which can
be beheld by angels or men. " Holy, holy, holy, is the Lord
of hosts ; the whole earth is full of his glory," is the language
of heaven in a transport ; and the ineffable glory of the divine
nature is the first and chief thing, which strikes the mind and
charms the heart of him that is enlightened. This is life
eternal, this is the beginning of heaven, " to know thee, the
only true God, and Jesus Christ, whom thou hast sent."
A view of an absolutely perfect, an infinitely glorious and
amiable being, at the head of the universe, presents before the
mind an all-sufficient good ; a glorious and ravishing sight to a
poor orphan, self-ruined creature, in want of all things ; and a
sight never before seen, and indeed nowhere else to be seen
in heaven or earth. The joys which are the native result of
this view, no words can fully express. It is "joy unspeakable
and full of glory." " Whom have I in heaven but thee? and
there is none on earth that I desire beside thee."
As, in divine illumination, the mind is thoroughly convinced
of the truth of the gospel, so it appears to the soul, both that
God can, consistently with his honor, and that he is willing to
receive to favor, any, the most naked, forlorn, wretched, guilty,
ill deserving, of the human race, which shall come unto God
by Jesus Christ ; and to become a God and father, and friend
and portion, to them through him ; which is to see even God
himself, the infinitely glorious God, the supreme good, pre-
sented to his choice, through Jesus Christ, as the portion of his
soul. "All things are ready; come unto the marriage." It
appears to be a feast. He makes no excuse, but like the man
in Matt. xiii. 44, who having found a treasure hid in a field, for
joy thereof, he goeth and selleth all that he hath, and buyeth
that field. And so he drinks of that water spoken of in John
iv. 10, 14, which whosoever drinketh shall never thirst ; and
when he comes sensibly to have God for his God, father, and
portion, he is happier than if all the M'^orld were his own.
(Hab. iii. 17, 18.) Although the fig-tree shall not blossom,
neither shall fruit be in the vines, etc., yet I will rejoice in the
Lord, I will joy in the God of my salvation. Therefore said
the apostle to the primitive Christians, not in the least dejected
for his part, although then a prisoner at Rome, and his converts
THE EFFECTS V,F DIVINE ILLUMINATION. 435
in a state of persecution, " Rejoice in the Lord always ; and
again I say, rejoice. Be careful for nothing, but in every thing
by prayer and supplication with thanksgiving, let your request
be made known unto God. And the peace of God, which
passeth all understanding, shall keep your hearts and minds
through Jesus Christ.*' (Phil. iv. 4, 6, 7.) For, in choosing
God for our supreme good, all earthly idols are resigned, our
treasure is laid up in heaven ; and if grace flourishes in om*
hearts, our comforts will remain, let outward things go as they
will. Besides, it is found by experience, that it is good to be
afllicted ; that afflictions work the peaceable fruits of righteous-
ness ; for " all things work together for good to them that love
God." And so the heart is reconciled to, yea, rejoiceth in God's
ways toward the children of men in this life.
Besides, to see an absolutely perfect, an infinitely glorious
and amiable being, at the head of the universe, is matter of
unspeakable joy : both because it is an honor due to him, Avho
is by nature God, to be supreme, to take the throne, to rule and
reign, and to be worshipped as God ; and because it is infinitely
to the advantage of the intellectual system, to be under a gov-
ernment in its own nature absolutely perfect. (Ps. xcvii. 1.)
" The Lord reigneth, let the earth rejoice ; let the multitude
of isles be glad thereof." (Ps. xcvi.) '• O, sing unto the Lord
a new song, sing unto the Lord, all the earth. — For the Lord
is great, and greatly to be praised ; he is to be feared above all
Gods. — Give unto the Lord the glory due unto his name. —
Say among the heathen, The Lord reigneth. — Let the heavens
rejoice, and let the earth be glad ; let the sea roar and the ful-
ness thereof; let the field be joyful, and all that is therein.
Then shall all the trees of the wood rejoice before the Lord ;
for he Cometh to judge the earth : he shall judge the earth with
righteousness, and the people with his truth." (Ps. cxlviii.)
" Praise ye the Lord. Praise ye the Lord from the heavens :
praise him in the heights : praise him, all ye his angels : praise
him, all his hosts," etc., for his name alone is excellent, his
glory is above the earth and heaven.
Besides, a view of the divine law as holy, just, and good, a
glorious law, and of vindictive justice as a beauty in the
divine character, dispels those black, gloomy, blasphemous
thoughts, which are apt to haunt benighted souls, and gradually
leads the mind to discern the holiness, justice, and goodness,
of God's general plan of government, as represented in the
Holy Scriptures, from the fall of angels down to the day of
judgment, and through eternal ages ; whereby a heavenly
serenity and joy spreads through the souls of the saints, to see
•13G TIIK KKFKCTS OF DIVINE ILLUMINATION.
all God's ways to be right, and even those parts of his eoiiduct,
which, to many, appear so horrible, to be really beautiful in
themselves, worthy of God, and to his eternal honor, "of
whom, and through whom, and to whom are all things; to
M'liom be glory forever. Amen,"
Besides, the exceeding great glory to God and good to the
saved, which in time and eternity are, according to the vScrip-
turcs, to result from the incarnation, life, death, resurrection,
and exaltation of the Son of God, is an inexhaustible source of
joy and consolation, to those who are divinely enlightened ; as
they are deeply interested in the honor of God and of his Son,
and in tlie welfare of his holy and eternal kingdom. " Glory
to God in the highest, on earth peace, and good will toward
men," was the joyful song of the heavenly hosts, at the birth
of the Savior ; and the hearts of all the saints echo to it with
ineffable consolation. Moreover, to love God, to love his holy
law, to feel every answerable affection toward the glorious
gospel of Jesus Christ, to present and offer up our lives a living
sacrifice to God, to love the people of God, to love all mankind,
to love and forgive enemies, to go about the common duties of
life in the fear of God, and as his servants, heavenly-minded,
of a meek and quiet spirit, composed, sedate, with our loins
girt, always watching and always praying, is the happiest way
of living on this side of heaven. The exercise of these and
all other graces of the Christian life, is itself a pleasure divinely
sweet. Wisdom's ways are pleasant, and all her paths are peace.
(Prov. iii. 17.) " Great peace have they that love thy law and
nothing shall offend them." In a word, an humble, broken,
contrite heart, mortified to all earthly goods, and fortified
against all earthly evils, and used to converse with the Deity, is
attended with pleasures unspeakably preferable to all this world
can boast.
Thus divine illumination lays the foundation for Christian
graces and Christian comforts. They are connected together
in the experiences of the saints, just as they are in the promises
of God's word ; for all the promises of God are in Christ, yea,
and amen. '• Come unto me, all ye that labor and are heavy
laden, and I will give you rest. Take my yoke upon you, and
learn of me, for I am meek and lowly in heart: and ye shall
find rest to your souls." (Matt. xi. 28, 29.) " For thus saith
the high and lofty One that iuhabiteth eternity, whose name is
Holy, 1 dwell in the high and holy place ; with him also that
is of a contrite and humble spirit ; to revive the spirit of the
humble, and to revive the spirit of contrite ones." (Isai. Ivii. 15.)
'' For he that humbleth himself shall be exalted." (Luke xviii.
THE EFFECTS OF DIVINE ILLUMINATION, 437
14.) " He that hath my commandments, and keepeth them,
he it is that loveth me ; and he that loveth me, shall be loved
of my Father ; and I will love him, and manifest myself unto
him." (John xiv. 21.) Thus Christian graces and Christian
comforts go together. And if the graces and comforts of the
saints are at any time in a languishing state, it is owing to their
spiritual blindness, which is altogether of a criminal nature ;
and so the fault is entirely their own ; for the truths exhibited
to view in the gospel, beheld in their glory, are sufficient to
make their graces and comforts always abound. And if the
graces and comforts of the saints are in a flourishing state, it is
entirely owing to spiritual light, or a sense of the glory of
divine truths, communicated to them from God, of Iiis mere
self-moving goodness and infinite grace through Jesus Christ,
to creatures infinitely unworthy : and so all the glory is due to
him, of whom, and through whom, and to whom are all things,
to whom be glory forever. Amen.
Thus we have taken a view, a very brief, general, imperfect
view of the effects of divine illumination; and may now con-
clude this section with a few remarks.
1. The graces and joys of saints on earth, and saints in
heaven, are of the same nature. The same kind of holiness
and happiness is begun in divine illumination in this world, as
saints are possessed of in heaven, only in a much lower degree.
Eternal life is begun in them. (John xvii. 3.) They are
passed from death to life. (John v. 24.) They begin to live.
They begin to view things and feel toward them as they do in
heaven. The same light which now shines, will shine more
and more unto the perfect day. (Prov. iv. 18.) At first it is
very small, like a grain of mustard-seed ; but it is of the same
kind with that perfect holiness and happiness which is above.
And so it is an earnest of heaven, (Eph. i. 14;) yea, it is of
the same kind with the perfect holiness and happiness of Jesus
Christ their head, for they are made partakers of the divine
nature. (2 Pet. i. 4.) Of his fulness they all receive, and
grace for grace, (John i. 16 ;) for he is the vine, and they are
the branches, (John xv. ;) all animated by the same spirit, and
possessed of the same kind of life. And indeed, there is but
one kind of true holiness in the universe, whether viewed in
God the Father, or in Christ the Mediator, or in saints wiio are
members of Christ. God is the original fountain and standard
of true holiness ; the moral law is a transcript of God's moral
perfections, the very image of his heart ; a perfect conformity
to this law. through the greatest trials in life and death, consti-
tuted the mediatorial perfect righteousness of Jesus Christ, our
37*
438 TMK EFFECTS OK DIVINE ILLUMINATION.
representative ami our patron ; and (li;it liolinoss in believers
\vlierein thoy resemble Jesus Christ, consists in conformity to
this same law. And herein it is distinguishetl from* every
counterfeit in the world. Let it once, therefore, be determined,
what that moral character is, wliich God exhibits of liimself in
his law, and wherein its beauty lies, and what it is to love it,
as the divine law originally reijuired of mankind, and the nature
of true holiness is ascertained beyond disj)nte.*
And in this view, it appears, with a striking evidence, that he
who never beheld the glory of the divine law, never had any
relish for holy beauty, or love to true holiness in his heart ; and
all his seeming love to Christ is nothing but exercise of selfish
alfections, occasioned by delusions, together with ignorance of
Christ's true character. For the holiness of Christ as a media-
tor, was but a conformity to this original law : and if the law
was not glorious, neither can there be any glory in a perfect
conformity thereto. He, therefore, that is blind to the beauty
of the divine law, is equally blind to the beauty of Christ, and
equally blind to the beauty of the divine nature, and, indeed,
to all holy beauty in the universe ; whether existing in God, or
Christ, or saints, or manifested in any part of tlie Holy Scripture,
or in any part of the divine conduct which ever came to our
knowledge.
2. Unless we look upon the vindictive justice of the Deity
as a beauty in the divine character, no Christian grace can be
exercised, or Christian comfort enjoyed ; for there can be no
Christian grace without love to God's real character, nor Chris-
tian comfort without esteeming God the supreme good. But
vindictive justice is essential to tliat character of God which is
presented to the Christian's view in the cross of Christ, as well
as in the whole of the divine conduct, from the fall of angels,
down to the day of judgment ; and one bad property, entirely
approved of, and constantly exercised, will render any moral
character devoid of beauty. And if there is no moral beauty
in the divine character, he is neither worthy of supreme love,
nor capable of being the supreme good to holy minds ; and if
there is no love to God's character, nor delight in him as the
supreme good, there is no Christian grace, nor Christian comfort.
* Mr. Cudworth grants, that that kind of holiness I plead for, is that kind of
holiness the divine law originally required — " the Tightness of the original
state of man." And so it is that kind of holiness -which was in Jesus Christ, and
which is in heaven. And I readily grant, that it is specifically different from
that kmd of holmcss which he pleads for ; as he maintains, " there is no loveli-
ness in the divine nature to be conceived of, only in a belief that he loves mc."
The only question then Ls, whether there be two kinds of holiness, essentially
different in their nature, and yet both of the right kind — a question easy to be
answered.
THE EFFECTS OF DIVINE ILLUMINATION. 439
If vindictive justice is not a beauty in the divine character,
then it will follow, that there is no beauty in the divine
nature, no beauty in the divine law, no beauty in the gospel
of Christ, no beauty in any part of God's universal plan of
government ; as vindictive justice spreads through and is es-
sential to the whole ; and so, no ground or reason, upon the
whole, for any one being in the universe to love God's
character, or rejoice in his government, but all reason for the
whole intellectual system to wish for an entire revolution in
God's empire, to have every thing turned upside do\vn, and
put upon a new footing, and under another regulation.
To view the vindictive justice of the divine nature as a
beauty in the divine character, is to see that all heaven ought
forever to love and adore the infinitely glorious Majesty, for
punishing sin according to its desert. (Rev. xix. 1, 6.) And
unless it appears to us a beauty in the divine conduct thus to
punish sin, we shall be at enmity against his whole plan of
government, and can never understandingly, and from the
heart, wish him well, or wish any of his subjects to pay him
honor, unless we go on this stupid maxim, " If I am safe, I
care not what becomes of others." And even this is to give
up the honor of the Deity, as well as the welfare of our fel-
low-creatures ; and in deed and in truth " to wish well to none
but ourselves." And this is really, in one word, the life, and
heart, and soul of all the religious joys any experience, who
are blind to the beauty of the divine natin-e, and enemies to his
law and government.
3. Divine truths spiritually known, that is, seen in their
divine glory, beget and excite all those holy affections which
constitute the Christian character, so that the whole system
of divine truths held forth to view, from the beginning of
Genesis to the end of Revelation, making up one harmonious,
consistent, beautiful whole, hath influence, in this affair, to
beget and excite all those holy affections Avhich form the
character of a new man in Christ Jesus ; and which lay a sure
foundation for that holy and divine life which agrees with the
whole tenor of the Bible, and is peculiar to the true followers
of the Lamb.
It is granted, that this whole system of truths, ever so clearly
seen,by a mind of an ill taste, and to which the whole appears very
disagreeable and odious, will excite dislike and hatred ; as when,
seventeen hundred years ago, this whole system of truths were
exemplified in the character of Jesus Christ, before the eyes
of the wicked Jews, who, the more they knew of him, the
more they hated him. " They have both seen and hated both
•MO TICK F.KKECTS OF DlVINi; ILMMIN ATION.
mo and my I'allier." So llic fallen aiigols, tlic more t?ic'y
know of the truths contained in the liihle, the more they hate
them. And the same may be said ol" all the children of diso-
bedience, who ai'c left of God to their own hearts' lusts, and
arc under tlie power of the ])rince of the air, led captive by
him at his will. For the carnal mind, being at enmity against
God, is, of course, eipially at enmity against that whole system
of truth in which his true character is exhibited. And it is
this which renders the regenerating intluences of the Holy
Spirit absolutely necessary in order that divine truths may be
seen in such a Hght as to beget and e.xcitc all holy affec-
tions. The regenerating influences of the Holy Spirit are not
necessary to make false schemes of religion seem lovely to a
carnal heart, because such schemes are calculated for it, and in
their own nature arc adapted to suit carnal hearts. And were
the Scripture system of sentiments as agreeable to a cai-nal
heart as the system of sentiments contained in false schemes,
it might appear agreeable and lovely, and excite answerable
affections, without such influences ; and so the doctrine of
regeneration by the Holy Spirit might have been left out of
the Bible, just as it is out of all false schemes. But being
what it is, except a man is born again, he cannot see the
kingdom of God. The gospel will be hid from him ; for
the natural man discerneth not the things of the Spirit of God.
Did the sum and substance of the gospel consist in a revelation
that there is forgiveness with God for impenitent sinners, or
that my sins in particular are forgiven, I might without the
regenerating influences of the Holy Spirit, merely from self-
love, be ravished with this. Or did the sum and substance of
the gospel consist in a revelation, that such a civil, sober, honest
life will entitle me to heaven, as my present comfort and
worldly interest naturally excites me to, I might be pleased
with the gospel revelation, without any influences from above
at all. And the like may be said in all similar cases.
The Scripture system of divine truths being one harmonious,
consistent whole, the true, divine beauty of no particular truth
can be seen by a mind at enmity against any part of the whole
system : the nature of every particular divine truth being the
same, exactly the same, as the nature of the whole. And for
this reason, it is as easy to discern the beauty of one particular
truth, of which the mind has a clear conception, as of another ;
one being, when rightly understood, no more contrary to a
carnal heart than another. For instance, the true beauty of
divine goodness, rightly understood, is as remote from the sight
of a wicked man, as the true beauty of vindictive justice;
THE EFFECTS OF DIVINE ILLUMINATION. 441
and the reason it seems otherwise to many wicked men, is
because their notion of God's goodness, and of God's justice,
are not according to truth ; for in God these two perfections
are perfectly harmonious. God's severity against sin har-
monizes with his goodness ; and his goodness harmonizes with
his severity against sin ; for God's nature is in perfect harmony
with itself. But wicked men are very apt to view the matter
in a different hght ; and so, while they hate one perfection,
they imagine they love another. Or, to aUude to the Mani-
chean scheme, while they hate the God of the Old Testa-
ment, they love the God of the New ; or, to express the same
thing in modern language, while they hate God out of Christ,
they love God in Christ. But all this is wholly owing to their
mistaking the true nature of things. He who really loves any
one of the divine perfections on the account of its real loveli-
ness, cannot fail to love them all, and he who is blind to the
beauty of one, is equally blind to the beauty of all ; for, in
strict truth, all the moral perfections of God are really but one,
as was before observed, although differently denominated, from
their different exercises toward various' objects. " God is
light, and in him is no darkness at all." Perfect in beauty,
without a blemish. (Deut. xxxii. 4. Isai. vi. 3.)
Moreover, let it be observed and carefully attended to,
that all divine truths in general, and without any one
exception, are suited to beget and excite holy affections in
divinely enlightened souls. There is not one truth in the
whole Scripture scheme, but what is a doctrine according to
godliness, (1 Tim. vi. 3 ;) and all jointly unite their influence
to form the character of the godly man. '' Ye have obeyed
from the heart that form of doctrine which was delivered
you." Is God represented in Scripture as the Creator and
Lord of all things ? " O, come, let us worship and bow down ;
let us kneel before the Lord our Maker," is the effect. (Ps.
xcv. 6.) Is God represented as the Governor of the world,
and his government, as being like himself, absolutely perfect ?
" The Lord reigneth, let the earth rejoice ; let the multitude
of the isles be glad thereof," is the effect. (Ps. xcvii. 1.)
Is God represented as the supreme good ? " Whom have I in
heaven but thee ? and there is none on earth I desire besides
thee," is the effect. (Ps. Ixxiii. 25.) Is God's law repre-
sented as holy, just, and good, a perfect law ? " The law of
the Lord is perfect, converting the soul : O, how love I thy
law ! it is my meditation all the day," is the effect. (Ps.
xix. 8; cxix. 97.) And doth the divine law threaten eternal
damnation for the least defect ? And is it represented as
112 TlIK KKKKCTS OF JdVlNK II-IJ MINATION.
glorious ill this view ? (Gal. iii. 1(1. 2 Cor. 15, 7, 9.) — Thou
art rii-'hlfoiis wIumi thou spcakest, and clear when thou jndgost ;
our iiioulh is stopped, and we stand guilty hefore God; and
I through the law am dead to the law, that I might live to
God, is the ellect. (Rom. iii. 4, 19. Gal. ii. 19.) Is there
no other name but Christ's given under heaven whereby men
can be saved ? To rejoice in Christ Jesus, and have no con-
fidence in the flesh, is the effect. (Phil. iii. 3.) Is it said,
Be ye perfect as your Father which is in heaven is perfect r
The effect is, I count not myself to have aiijjrehendcd ; but
this one thing I do, forgetting those things which are behind,
and reaching forth toward those things which are before, I
press toward the mark for the prize of the high calling of God
in Christ Jesus. (Phil. iii. 13, 14.) The same might be said
of every divine truth in the whole Scripture system ; for they
are all of them doctrines according to godliness, and therefore
we may easily, and with the greatest certainty, answer this
question, — " Are men regenerated by the law, or by the
gospel ? If by regenerated is meant enabled to see the holy
beauty of divine truths, we are regenerated neither by the law
nor by the gospel, nor by any external means or instructions
whatsoever ; but by the immediate influences of the Holy
Spirit. (Matt. xi. 25. John vi. 45. 2 Cor. iv. 6.) If by
regenerated is meant holy affections being begotten and ex-
cited in the heart, in this sense we are regenerated by the law,
and regenerated by the gospel, and regenerated by every divine
truth in general ; agreeable to that of our blessed Savior.
(John xvii.) " Sanctify them through thy truth ; thy word is
truth ; " for the divine law is God's word, as much as the
gospel. Every divine truth is the word of God. To say that
there are some particular divine truths, which, although known,
do not beget and excite in us holy affections answerable to
their nature, is to say that there are some divine truths which
we do not love ; which is to say that we are hypocrites.
Objection. But does not St. Paul say, " I have begotten you
through the gospel " ?
Ansicei-. Very true. And does not David say, " The law of the
Lord is perfect, converting the soul " ? Only understand these
texts in a consistency with each other, and you may be a
consistent Christian. But if the character of God, as exhib-
ited in the law, appears odious to you, and excites hatred and
heart-risings; while the character of God, which you imagine
to be exhibited in the gospel, appears lovely, and excites love
and joy ; you are not a Christian ; you are a Manichean ; you
hate the God of the Old Testament, and love the God of the
New ; and so you have two Gods, of characters essentially
THE EFFECTS OF DIVINE ILLUMINATION. 443
different. But St. PanPs gospel was built on this, as a funda-
mental maxiin, that God's character, as exhibited in the law,
was perfect in beauty, without a blemish. For, to do honor to
this character, according to St. Paul, the Son of God became
incarnate, and died on the cross, even to declare his Father's
righteousness, that he might be just, and yet the jnstifier of
the believer. St. Paul's gospel comprised the whole system
of divine truths, in their proper arrangement, in perfect har-
mony. To be begotten by his gospel, is to have holy affections
answerable to that whole system excited in us ; and so, to
become not Manicheans, but consistent Christians ; obeying
from the heart that form of doctrine which he delivered.
And even reason teaches that it must be so ; for, if divinely
enlightened souls have a relish for holy beauty, for such beauty
as there is in God's real character, then every divine truth, as it
exhibits his real character, will, if it comes into our view, appear
beautiful : and will accordingly beget and excite holy affec-
tions answerable to its nature. But the divine law gives a
very bright exhibition of God's real character, in its precepts,
promises, and threatenings, as they are holy, just, and good, a
transcript of the holiness, justice, and goodness of the divine
nature, the very image of his heart. The divine law, therefore,
is suited, in its own nature, to excite holy affections in the
divinely enlightened soul, as well as the cross of Christ. And
in fact it does so, from the very moment his eyes begin to be
opened at conversion, until they are perfectly opened in heaven.
'• The law of the Lord is perfect, converting the soul : the
statutes of the Lord are right, rejoicing the heart. The judg-
ments of the Lord are true and righteous altogether, more to
be desired than gold, yea, than much fine gold : sweeter also
than honey, and the honey-comb." (Ps. xix. 7, 10.)
Ohj. " But what occasion was there then for the death of
Christ ? "
Ans. 1. Absolutely none at all, under a notion the law was
too severe, a bad, an unamiable law, and we the abused, injured
party, that by his death he might purchase for us the relief
which was our due, and so pacify our imbittered, angry minds,
which had been exasperated against the Deity, the Lawgiver,
and bring us to have a good thought of God, as being " alto-
gether made up of love to us ; " and in this view to be recon-
ciled to him, against whom, viewed as exhibited in his holy
law, " we are full of hatred and heart-risings, in spite of our
hearts." To believe the Son of God died for this purpose, to
view his death in this light, and to grow devout in such a
view, is as bad as downright infidelity; and such a religion,
41'i THE EFFFCTS OF DIVINE ILLUMINATION.
resulting from those blasphemous views, must l)o inrniitely
provoking to the Deity. No American pagan, no African
Hottentot, ever espoused a scheme of religion more absurd in
itself, or more impious in its nature. " What occasion was
there then for the death of Christ? •'
2. "What occasion!" — a surprisingly stupid question!
When, as the beauty of the divine law, and the transcendent
beauty and glory of the divine character as exhibited in the
law, was the occasion, the great occasion, the only occasion,
of the death of an incarnate God, in the room of a God-
despising, God-hating world, that thereby he might vindicate
the divine character, declare it to be right, and give a public
proof, the greatest which could have been given, that the law
was holy, just, and good, to the end that, consistent with the
honor of his character and government, and to the glory of his
grace. God might have mercy on whom he will have mercy,
open the eyes of the elect, and bring them to repent and return
to God through Jesus Christ, and in his name, and simply on
his account, pardon and save them with an everlasting salva-
tion. And besides, this very view of the divine law is the
very thing which leads the enlightened soul to soe its need of
Christ's atonement ; for no man can see his need of the atone-
ment of Christ to do honor to the divine law, unless he sees
that which renders it needful : but the excellency and honor-
ableness of the divine law, which we had dishonored, was the
only thing which rendered the atonement of Christ needful, in
order to our salvation. If the law had not been a glorious law,
and worthy of this honor, there had been no need, no occasion
for the death of Christ in order to our salvation, as has been
before proved. But to return : —
All holy affections, I say, are begotten and excited by the
truth. On the other hand, in all false schemes of religion,
their love and joy, and all their devout affections, in which a
carnal heart is so much pleased, are begotten and excited by a
lie ; a lie invented to please a carnal heart. I say, in all false
schemes of religion. And this is the reason that false schemes
of religion are adhered to by deluded sinners with such an
invincible obstinacy. They suit their carnal hearts ; but they
hate the truth. And therefore, in the apostolic age, while the
apostles were yet alive, with all their inspiration, their miracles,
their zeal, their tears, they could not help the matter ; but in
spite of all they could do, it in fact was, as St. Paul told
Timothy, " Evil men and seducers shall wax worse and worse,
deceiving and being deceived." (2 Tim. iii. 13.)
Such is the nature of mankind, and such the nature of our
THE EFFECTS OF DIVINE ILLUMINATION. 445
holy religion, that nothing can be done to purpose in propagat-
ing true Christianity, without divine influences from above.
The experiment has been made, and thoroughly made. Our
blessed Savior preached at Chorazin, Bethsaida, and Caper-
naum, and spake as never man spake, and wrought many
miracles before their eyes ; but not so much as one of his
hearers was brought to repentance by all his preaching and
miracles, those only excepted, to whom God by his Spirit
internally revealed the truth in its glory ; yea, our Savior had
no expectation to make converts by the force of preaching and
miracles. He even laid it down for a maxim, that " no man
can come to the Son but whom the Father draws." Without
divine teaching, he knew that all external instruction would
be ineffectual. But he always laid all the blame at the sinner's
door. (Matt. xi. 20; xxii. 7. John vi. 44; xv. 22.)
So likewise the apostle Paul, of mere men the best preacher
that ever lived, let him preach in the demonstration of the
spirit and power, let him travail in birth for his hearers, and
reason out of the Scriptures, and add miracles to his arguments,
it was all the same ; the Jews Avere provoked, and the Gentiles
laughed ; Christ crucified was a stumbling-block to the one.
and foolishness to the other. Nor did he ever make one
sincere convert to Christianity in his life, merely by the force of
external means ; nay, after long experience, he publicly declared
to the world, that " the natural man receiveth not the things
of the Spirit of God, for they are foolishness unto him ; neither
can he know them, because they are spiritually discerned."
Meanwhile the false teachers, who hated St. Paul, could make
converts thick and fast, sincere converts to their false schemes
among graceless professors, whose hearts, like tinder, stood
ready to catch the false fire which they communicated. A
carnal heart may love a false gospel. Among the great variety
of false schemes, perhaps there is no carnal heart but may firid
some one to his mind. If not, he can invent one of his own
exactly to suit his state. But no unregenerate man will love
the truth; neither arguments nor miracles will bring him to it.
3. What has been said, may lead us to see what St. Paul
means by the "calling," the "holy calling," the "heavenly
calling," the " high calling of God in Christ Jesus," which he
speaks of as common to all true saints, and peculiar to them
alone. (1 Cor. i. 26. 2 Tim. i. 9. Heb. iii. 1. Phil. ill. 14.)
Speaking of this calling, in Rom. viii. 28, he says, " We know
that all things work together for good to them that love God,
to them who are called according to his purpose." And again,
ver. 30: " Whom he did predestinate, them he also called ; and
VOL. n. 38
1 H) TIIK F.KKfXTS OK DIVINi: I [, I, r Ml NATION.
wlioiii Ii(^ calK'd. (Ikmu he aKso juslificd ; and whom he justi-
fied, thciu h(> also glorified." And in 1 Cor. i. 23, 24 : " We
jireach Christ crucified, unto the Jews a stumbhng-block, and
unto the Greeks foohshness; hut to them that are called, Christ
the power of God and the wisdom of God. Compared with
ver. 18: "The preaching of the cross is to them tliat perish,
foolislnicss : but unto us wlio are saved, it is the power of
God." Compared witli 1 Cor. ii. 14 : " The uatural man
receiveth not the things of the Spirit of God ; for they are
foohshness unto him : neither can he know them, because they
are spiritually discerned." Ver. 15 : '* But he tliat is spiritual
judgeth all things." Compared with Rom. viii. 9 : "If any
man have not the Spirit of Christ, he is none of his." Com-
pared also with 2 Cor. iv. 3 : "If our gospel is hid, it is hid
to them that are lost," (ver. 4,) " in whom the God of this
world hath blinded the minds of them that believe not, lest the
light of the glorious gospel of Christ, who is the image of God,
should shine unto them." Ver. 6 : " For he who com-
manded the light to shine out of darkness, hath shined in our
hearts, to give the light of the knowledge of the glory of God
in the face of Jesus Christ." Compared with 1 Thess. i. 5 :
" For our gospel came not unto you in word only, but also in
power, and in the Holy Ghost, and in much assurance."
Chap. ii. 13 : " When ye received the word of God, which ye
heard of us, ye received it not as the word of man, but, as it is
in truth, the word of God, wl^ich effectually worketh also in
you that believe." Compared with Matt. xiii. 23 : " He that
received seed into good ground, is he that heareth the word
and undcrstandeth it. which also beareth fruit." Explained
by 2 Cor. iii. 18 : " We all with open face, beholding as in a
glass the glory of the Lord, are changed into the same image."
When the apostles went forth, according to their Master's
commission, to preach the gospel to every creature, they first
declared, explained, and proved the great truths they had to
deliver, commending themselves to every man's conscience in
the sight of God ; then they called upon their hearers to repent
and believe the gospel, — to repent and be baptized in the name
of Jesus, — to repent and be converted, — to believe in the Lord
Jesus Christ, — to repent and turn to God, sayitig, "All things
are ready, come unto the marriage."* Many who heard these
* Mr. Sandcraan, imagining that there is forgiveness with God through the
atonement for impenitent sinners, -while such, would not have sinners called upon
in the apostolic language, " llcpent and be converted, that your sins may be blotted
out ; " or in the language of our Savior," Come, for all things are ready." llather
he would have preachers only endeavor to hold forth evidence to convince
THE EFFECTS OF DIVINE ILLUMINATION. 447
things, who had this external call, made light of it, and went
their ways, one to his farm, another to his merchandise ; others
mocked, and others were enraged. Thns many were called
who did not come ; for their eyes were blind that they could
not see, and their ears were heavy that they could not hear.
But as many as were ordained to eternal life believed. The
elect obtained, and the rest were blinded ; for whom he did
predestinate, them he also called. And these all with open
face, beholding, as in a glass, the glory of the Lord, were
changed into the same image, from glory to glory.
Whom he did predestinate, them also he called. He, that is,
God. God himself called them ; as it is written, " They shall
be all taught of God." God himself revealed these things to
them, (Matt. xi. 25;) opened the whole gospel way of life, in
its divine glory, to their souls ; and so gave them to see, that it
was in truth, the word of God ; in which view, the call of the
gospel to repent and be converted, to turn to God through
Jesus Christ, could not fail to be effectual. They beheld the
gospel in its glory ; they believed it to be true ; every answer-
able affection was begotten in their hearts ; they exercised
repentance toward God, and faith toward our Lord Jesus Christ;
they loved the gospel ; they loved the brethren ; they loved all
mankind ; they were willing to part with all things, and even
joyfully to lay down their lives for the truth. And whom he
called, them he also justified ; and whom he justified, them he
also glorified. For nothing could ever separate them from the
love of God, neither tribulation, nor distress, nor persecution,
nor famine, nor nakedness, nor peril, nor sword ; nay, in all
these things they were more than conquerors, through Him who
loved them. For the same mind was in them that was in
Christ Jesus, and which carried him through all the labors of
his life, and sufferings of his death ; for the spirit of Christ
dwelt in them, and they were able to do all things through
Christ strengthening them ; and thus, this was the true nature
of Christ's holy religion in ancient times, in the apostolic age.
And thus we have considered the nature and glory of the
sinners tliat there is forgiveness with God for impenitent sinners, while such ; a
passive behef of which, he says, begets hope that I am pardoned ; and this hope
begets love to this doctrine of forgiveness, which thus rcheves me ; in which lie
says all godliness consists. And thus, as no act, exercise, or exertion of the
human mind, is requisite in order to pardon, on his scheme, so the sinner is to be
called to no act, exercise, or exertion whatsoever. And therefore he entirely
excludes the call of the gospel. And as the external call of the gospel is left out
of his scheme, so also is the internal call. And a passive belief that there is for-
giveness with God for impenitent sinners, and a hope that I am forgiven, supply
the place of that effectual calling which was essential to the apostolic scheme.
See his' Letters on Theron, and to Mr. Pike.
448 THE CONCLUSION.
gospel, the uatuie and consequences of spiritnal blindness, and
the nature and cllocts of divine illumination, as was proposed;
and nothing jiow remains, but, in as few words as possible, to
point out the fundamental principles on which all the reason-
ings in this Essay are built, and to show that we must come
into this system of sentiments, or, turn infidels, or, with heretics
of old, be inconsistent, and so self-condemned. And this shall
be attempted in the Conclusion.
THE CONCLUSION.
THERE IS NO CONSISTENT MEDIUM BETWEEN ANCIENT APOSTOLIC
CHRISTIANITY AND INFIDELITY.
If the judicious, candid reader will now stop, look back, and
review, from beginning to end, the foregoing Essay, he will
iind the whole system of sentiments contained in it all natu-
rally founded in, and resulting from, these three propositions : —
Proposilion I. The great God, the Creator, Preserver, Lord,
and Governor of the world, is an absolutely perfect, an infinitely
glorious and amiable being, the supreme good, infinitely worthy
of supreme love, and honor, and universal obedience, from his
creature man.
Prop. II. The divine law, which requires this of us, on
pain of eternal death, is holy, just, and good, a glorious law,
worthy to be magnified and kept in honor in God's gov-
ernment.
Prop. III. The design of the mediatorial office and work
of the Son of God incarnate, was to do honor to the divine law,
and thereby open a way in which God might call, and sinners
might come to him, and be received to favor, and entitled to
eternal life, consistent with the honor of the divine govern-
ment.
If these three propositions are true, then that whole scheme
of sentiments which necessarily results from them must be
equally true. To grant the propositions, and to deny their
necessary consequences, is to be inconsistent. And he who
denies the first proposition, that is, the existence of an abso-
lutely perfect being, is an atheist ; and to deny the second or
the third, is to give up the Bible and be an infidel. Again, he
who owns the first must grant the second, or be inconsistent ;
for, if God is such a being as the first asserts, the divine law
THE CONCLUSION, 449
must be what the second affirms ; and if the first and second
are true, no man can doubt of the third.
But to reduce all to one point, and to be a Httle more par-
ticular : Christ was made a curse, to redeem us from the curse
of the law ; even from the curse of that law which curses every
one that continueth not in all things. To deny that this law,
from the curse of which Christ redeems us, requires perfect
obedience, is expressly to contradict the word of God, which
declares, that it requires us to cojitinue in all tilings. To
deny that this law comprises eternal ruin in its curse, is again
expressly to contradict the word of God, which declares, that
Christ delivers his people fro7ii the wrath to come ; and over
and over again declares, that the wrath to come will be ever-
lasting, where the worm shall never die, and the fire never be
quenched. It therefore appears to be a fact, as certain as that
the New Testament is true, that the Son of God incarnate
died on the cross, to bear the curse of that law which required
perfect obedience of us, on pain of eternal misery. Now, that
the Son of God, by his Father's appointment, should leave the
world of glory, become incarnate, appear, and stand, and die in
our room, to bear the curse which was by law due to us, is a
fact the most wonderful and astonishing that ever reached
human ears. And pray, what end had God the Father, or God
the Son, in this infinitely surprising affair ?
To say that God the Father gave his only-begotten and well-
beloved Son to die, absolutely for no end at all, when sinners
might have been saved in every respect as well without, is to
say that Christ crucified is not the wisdom of God. And the
doctrine of the cross must be owned to be, what its ancient
adversaries affirmed, foolishness ; which is to say, it is not
from God.
If the Son of God incarnate was made a curse to redeem
us from the curse of the law for some end, it must have been
either, first, because the law was bad, was too severe ; and so
he died to deliver us from the too great rigor and severity of
the law, and to put us under a more equitable constitution ; or,
second, he died because the law was good, to do it honor, to
declare God's righteousness, that he might be just, and yet the
justifier of the believer. A third end, distinct from these two,
cannot be mentioned.
If the Son of God left his Father's bosom, became incarnate,
and died on the cross, because the law was bad, was too
severe, etc., then it will follow, first, that in fact, the law was
bad, and God the Father knew it, and God the Son knew it ;
second it had therefore been inconsistent with every perfection
38*
450 THE CONCLUSION.
of the divine nature to have hcUl inankiiul bound by this law
if Christ had never died ; and therefore, thirdly, there was ovi
dently no need of his death in the case ; unless we will say
(Heaven forbid the blas])heniy,) that God the Father was such
a tyrant, that he could not do us justice, unless moved thereto
by tlie blood of his own Son. To say which, is worse than
downright infidelity.
If the Son of (iod left his Father's bosom, became incarnate,
and died on the cross, because the law was good, to do it honor,
etc., then also it will follow, 1st. That the law was in fact
good, and worthy of all this honor ; and God the Father knew
it, and God the Son knew it ; yea. and every child of Adum
knows it, whose eyes are opened to see it as it is. 2d. And
therefore all our ill thoughts of the divine law are groundless,
yea, infinitely criminal. They are of the nature of blasphemy
against God the Father and God the Son. And he who does
not look upon this law as glorious, so infinitely honored by the
Father and the Son, may justly be reputed an enemy to the
Father and the Son, and in a peculiar manner an enemy to the
cross of Christ. 3d. The divine glory of the atonement, pri-
marily consists in its doing infinite honor to this glorious law,
thereby asserting the rights of the Godhead, and condemning
the sin of an apostate world. 4th. He, therefore, who is blind
to the beanty of the divine nature, the excellency of the divine
law, and the great evil of sin, must of necessity be blind to
the glory of the atonement. 5th, He who does not view the
divine law as glorious, worthy to be magnified and made hon-
orable, can see no reason why it was honored on the cross of
Christ ; and so can see no wisdom, nor any other divine per-
fection, in the death of an incarnate God. 6th. Until the
divine perfections exhibited to view on the cross, arc seen, and
seen in their glory, the gospel will not be believed with all the
heai't, nor will those holy affections which constitute the Chris-
tian character be produced by it. And if our gospel is hid, it
is hid to them that are lost. 7th. It must be entirely owing to
a supernatural, divine influence, that a mind alienated from,
and at enmity against God's character and law, becomes struck
with the beauty, and charmed with the glory, of each, as hon-
ored with the highest honors on the cross of Christ ; and there-
fore, " except a man be born again, he cannot see the kingdom
of Gbd."
These, together with that whole system of sentiments, in
close connection with these, contained in the preceding Essay,
will follow, if Christ died because the law was good, to do it
honor. To grant that Christ died for this end, and to deny the
THE CONCLUSION. 451
consequences, is to be inconsistent. To deny that Christ died
for this end, inevitably leads to infidelity. To say that Christ
did not die because the law was good, to do it honor, is to say,
there was no good reason for his death. To say he died
because the law was bad, to get it repealed, is to offer a reason
worse than none, xind to say either, is to say that Christianity
is not from God.
It remains, therefore, that there is no consistent medium
between the ancient apostolic Christianity and downright
infidelity. And accordingly, in strict truth, in the sight of
God, who searcheth the heart, there are but two sorts of men
in Christendom ; and at the day of judgment it will appear so to
all the world. Now, we are divided into a great variety of sects
and parties ; but then of all these sects and parties, there will
appear to be but two sorts of men, believers and unbelievers.
And then that most remarkable saying of Jesus Christ will
take effect, and be fulfilled : " He that believeth and is bap-
tized shall be saved ; but he that believeth not shall be
damned."
No man on eaith, or angel in heaven, has a right to vary or
alter the true gospel of Jesus Christ, to accommodate it to the
notions of the learned, or to the experiences of the unlearned.
The Spirit of inspiration, which is in effect the same as if God
himself had spoken with an audible voice from heaven, St.
Paul, with the utmost solemnity, once and again, declared, as
it were to the whole Christian world in a body, that if any
man or angel shall preach any other gospel, " let him be
accursed." And all who, with St. Paul, sincerely love the
gospel of Christ, as it is, must therefore stand ready from the
heart to say. Amen. For, as the gospel is one harmonious,
connected whole, so he who alters it in any single point, to be
consistent, must alter the whole ; that is, must give up that
whole system of truths, and substitute in its room a whole
system of lies, a system subversive of, and directly contrary to,
the whole gospel of Christ. For instance, he who denies the
character of the Father, must deny the character and office of
the Son, and of the Holy Ghost. For if the Father is not in
himself infinitely worthy of our supreme love, previous to the
consideration of our being pardoned, the divine law, which
requires this, previous to that consideration, was not good ; the
death of Christ then, to do it honor, was needless ; and the
regenerating influences of the Holy Spirit to bring us to view
God in this light, there was no occasion for; if there is no
amiableness in the divine nature previous to the consideration
of his being my reconciled friend. And if my want of love.
452 THE CONCLI'SION.
.-ind all my disallectioii to the divine character, arises simply
from considering him as my enemy, let him bnt declare liimself
my friend, and I shall love him with that kind of love which
alone is his due ; for it is natural to those who are born of the
Jlesh, to love a friend and benefactor ; for siimers love those
that love them. And if my disaffection to the Deity results
only from his being my enemy, then, as the breach began on
his side, so it belongs to him to retract first ; and if he loves
me, I shall love liim. No mediator or sanctifier is needed in
the case ; so the whole gospel is overthrown. Tiie sinner is
justified ; God and his law condemned. The same may be
said of every false scheme of religion. He who denies one
single truth, let him be consistent, and he must deny the whole ;
and he who believes one error, let him be consistent, and he
must believe a whole system of lies. And it was in this view
that St. Paul pronounced the man or angel accursed, who
should preach another gospel ; because, if his other gospel was
true, " Christ is dead in vain," and the whole of Christianity is
overthrown. (Gal. ii. 21.) And as this was the case with
the false scheme which St. Paul then opposed, so it is equally
true as to every false scheme which has been advanced since ;
for, as it is enmity to the true gospel, which is contrary to every
vicious bias in the human heart, that is the source of every
false gospel, which is adapted to justify our corruptions, (John
iii. 19 — 21,) so, of course, every false gospel is in its own nature
contrary to and subversive of the true. But he who hates the
true gospel of Christ so entirely, that he would overthrow the
whole of it, were he able, as he is a thorough enemy to God
and to his Son ; so St. Paul's sentence against him, " Let him
be accursed," is not more severe than that of his Master, " He
that believeth not shall be damned" — a sentence, which,
when it comes to be put in execution at the day of judgment,
will meet with universal approbation and applause from all holy
beings in the universe. As this is the most important subject
in the world, and as we are all infinitely interested in it, so it
demands the most serious consideration, and impartial and
strict examination of all the professors of Christianity. He,
therefore, that hath ears to hear, let him hear.
THAT THERE IS BUT
ONE COVENANT,
WHEREOF
BAPTISM AND THE LORD'S SUPPER ARE SEALS
NAMELY,
THE COYENANT OF GRACE,
PROVED FROM THE WORD OF GOD;
AND THE DOCTRINE OF AN
EXTERNAL GRACELESS COVENANT,
LATELY ADVANCED BY THE REV. MR. MOSES MATHER,
IN A PAMPHLET, ENTITLED
"THE VISIBLE CHURCH IN COVENANT WITH GOD," &c.
SHOWN TO BE AN UNSCRIPTURAL DOCTEINE.
But unto the ■wicked God saith. What hast thou to do to declare my
STATUTES, or THAT THOU SHOULDST TAKE MY COVENANT IN THY MOUTH ?
Psalm i. 16.
PREFACE.
If we may judge of the sentiments of ministers in general,
by the pieces lately published on this controversy, all are
agreed in these three propositions, namely : —
I. There is but one covenant, a profession of a compliance
with which is requisite to an admission into the visible church
of Christ, in complete standing.
II. Those who really comply with this covenant have, in
the sight of God, an equal right to baptism for their children,
and to the Lord's su])per for themselves.
III. All scruples to the contrary are groundless and un-
scriptural.
There is, therefore, but one single point which now needs
to be settled, to decide the whole controversy, namely : With
what covenant are we to profess a compliance, — the covenant
of grace, or a graceless covenant ?
And this point is of such a nature, that it seems necessary to
settle it before we proceed to act at all in church affairs; in
gathering a church, settling a minister, admitting members, or
administering sealing ordinances. For until this is settled, we
know not upon what covenant the church is to be formed,
nor what covenant is to be professed by those who are to be
admitted, nor what covenant is to be sealed by baptism and
the Lord's supper, nor what covenant the minister is to preach
up and hold out to public view, as the thing to be complied
with by professors, and to be sealed by the sacraments. So
that, if we mean to proceed like rational creatures in our
church affairs, we must look this matter to the bottom, and
come to a determination.
456 prkfack.
To say, that it is needless to deterniiiK^ this jioint, is the
same thing as to say, that it is of no consc(incnce wlicthcr oni-
churches are founded on a right covenant, or on a wrong one ;
or wliether God's seals are fixed to the covanant he designed,
or to a covenant to which he never intended they should be
affixed ; which none will pretend to say ; for, if it is of no
consequence what covenant we profess, nor what covenant we
seal, a right one or a wrong one, it is surely of no consequence
Avhether we profess or seal any covenant at all ; which to say,
is to tear up by the roots all notion of a visible cliurch in the
world. But to set aside a visible church, as a needless thing,
is to set aside Christianity, as an imposture. There must be
Christian churches ; there must be a public profession of some
covenant or other; there must be sealing ordinances; these
ordinances must be administered by the ministers of Christ to
the proper subjects ; it must be determined who they are ; it
must, therefore, be determined on what covenant churches are
to be formed, and what covenant is to be preached up, pro-
fessed, and sealed. It is a controversy, which no honest man,
who means to have any thing to do in church affairs, can let
alone, as a mere circumstantial point. Much less can those
who are already in the ministry, or are about to settle in that
work, consistently content themselves to proceed without any
settled scheme at all ; unless all they aim at is to live a quiet
life, right or wrong ; which is what none will profess to do.
Our churches were originally founded on a profession of a
compliance with the covenant of grace, at least generally.
And indeed, I know not of one church in New England, of
our denomination, which is now otherwise founded, if we may
judge of their foundation by the words of the covenant which
is read to those who are admitted to full communion. So
far as I know, the formulas in use express the chief things
contained in the covenant of grace : " That they avouch the
Lord to be their God and chief good, and give up themselves
to him, through Jesus Christ, to live to him and seek his
glory." And therefore, should we be convinced that the cove-
nant of grace is not the covenant with which the church of
PREFACE. 457
Christ ought to profess a compliance, there ought to be au
alteration in our formulas. For, as they stand at present, they
tend to lead all persons whose consciences are awake, to think
they ought to be converted, before they make a profession of
religion and join in full communion with the church. For
such do not think it right to profess a compliance with the
covenant of grace, when they know they have no grace ; nor
do they think it consistent with moral honesty, to give their
consent to the covenant in a sense different from its plain and
natural sense. There is a necessity, therefore, if the covenant
of grace is not the covenant which ought to be entered into,
to call our churches together, to point out to them plainly this
fundamental error in their constitution, and to lead them to
vote out the covenant of grace, and to vote in a graceless
covenant, in order to open a wide and effectual door to let
ungodly men, as such, into our churches. And in this method,
may be adopted regularly the new scheme advanced by the
Rev. Mr. Moses Mather, an ingenious writer, in his piece lately
published, entitled " The Visible Church in Covenant with
God," etc.
This author has offered this doctrine of an external graceless
covenant to public consideration, as taught in the word of God,
and as the only consistent plan on which the visible church
can be founded, and infant baptism vindicated. He had no
desire, it may be presumed, that his scheme should be received
by our churches without examination. The strictest scrutiny
cannot hurt the truth. The truth, like the sun, can bear to
be looked upon, without any diminution of its lustre. A
glowworm is in danger of losing its brightness, if the light of
day shines around it. This may be the nature of error ; but
the truth itself, the more strictly it is examined, the more will
it appear to be like the morning light, which shines more and
more to the perfect day.
Our confession of faith, and plan of church discipline, have
determined for " the covenant of grace,'' declaring that " sacra-
ments are holy signs and seals of the covenant of grace ; " * and
* See Con. Faith, chap. 27.
VOL. II. 39
458
PREFACE.
for the necessity of a profession of a "cordial subjection to
Jesus Christ." But these are not the word of God. Mr.
Mather undertakes to prove his doctrine from the word of
God. And we ought, with tlie utmost readiness, to give up
all human composures, when found inconsistent with the
word of God. He appeals to Scripture ; we join in the
appeal ; and let him that readeth understand.
Bethlem, June. 15, 1796.
THE COVENANT.
SECTION I.
THE NATURE OF MR. M.'S EXTERNAL, GRACELESS COVENANT, ITS
DIFFERENCE FROM THE COVENANT OF GRACE, AND A GENERAL
VIEW OF THE SUBJECT.
By the covenant of grace, Mr. M. means that covenant
with which every true believer complies in the exercise of
repentance towards God and faith towards our Lord Jesus
Christ, and which promises pardon and eternal life to all who
comply with it. Or, to use his own words, •' a sure promise
of eternal life, to all such as with a true heart believe in Jesus
Christ." And in this we are agreed. But he maintains, that
this is not the covenant, a compliance with which is to be
publicly professed by any of the followers of Christ, when
they join in full communion with the church. It is a chief
design of this piece to prove this point. And in this we
differ.
By the external covenant, he means, not the covenant of
grace, externally entered into by a public profession of a com-
pliance with it, which is what some divines have meant by
the phrase ; but a covenant specifically different from the
covenant of grace. It differs from it in three things. 1. The
covenant of grace requires holiness, a holy faith, a holy re-
pentance, a holy obedience : the external covenant requires
no holiness at all. 2. The covenant of grace is complied
with by none but the regenerate, in the exercise of holiness :
the external covenant may be complied with by the unregen-
erate, by those that have no grace. 3. The covenant of grace
promises eternal life : the external covenant promises no such
thing ; but leaves those who comply with it, and do no more,
under the sentence of the divine law, to eternal death. This
appears through the whole performance. We maintain that
there is no such covenant ; he endeavors to prove that this
460 THK. NATURE OK Mil. M."s
is the only covenant, a compliance with which was jjrofessf'd
by AhraJKun, by the Israelites in the wilderness, and by the
apostolic converts, when they entered visibly into covenant
with God, and became members of God's visible church ; as
will be plain to any one that reads his book. We affirm that
a profession of a compliance with this covenant God never
re(|nired of any man.
There is a covenant of grace, indeed, according to Mr. M.,
which promises eternal life to the true believer, to wliich this
external covenant, he says, serves as means to the end. But
a compliance with this covenant of grace never was required,
and never was professed, in order to sealing ordinances, under
the Old Testament or the New ; for the seals were not de-
signed primarily to be seals of t.he covenant of grace, but of
a graceless covenant, with which graceless men may comply
in the sight of God, while such. And so there is no need of
a compliance with the covenant of grace, in order to a con-
sistent attendance on sealing ordinances. As graceless men
may comply with this graceless covenant, so they may con-
sistently be active in sealing it ; and so there is not the least
need of our being born again, or the least occasion of a pro-
fession of godliness, or making any pretence of love to God or
Christ, or to vital piety, in order to a regular admission into
the church of Christ. We need not be saints in reality, or in
profession ; in the sight of God, or in the sight of men ; no
such thing is required, no such thing is pretended. For " the
external covenant does not respect a gracious state of heart, as
the qualification requisite to a person's entering into it," A
church of Christ, therefore, is a congregation in which there is
no visible profession made of real Christianity ; that is, of
friendship to Christ, or of Christian grace, or of any thing but
what is consistent with a state of total enmity to God and
Christ, and to all spiritual good. This is Mr. M.'s idea of a
visible church ; and any higher profession he thinks of very
bad tendency.
If the least spark of grace is recjuired in the external cove-
nant, or if the least spark of grace is professed invisibly en-
tering into it, then the man that knows he has no grace, but
is dead in sin, cannot make a profession, and Mr. M.'s end is
frustrated, which was to open a wide and effectual door for
such as know themselves to be ungodly, to join in full com-
munion with the church.
And if this external covenant does not require the least
degree of grace or holiness, then it requires nothing but
ungracious, unholy, sinful performance, — for Mr. M. will not
EXTERNAL, GRACELESS COVENANT. 461
choose to say, that there is a system of religious volitions,
affections, and actions, which are neither virtuous nor vicious ;
neither holy nor sinful ; neither conformable to the holy nature
and law of God, nor unconformable ; for this would be to
suppose that the divine law is not a universal rule of life. So
that, although Abraham and all Abraham's spiritual seed, when
they first comply with the covenant of grace, exercise real
holiness, and live in the exercise of holiness through the course
of their lives, agreeable to our Savior's character of them in
Matt. vii. 24, and attend the means of grace in a holy man-
ner, (Matt. xiii. 8,) and even hate and abhor that impenitent,
self-righteous, sinful manner in which all the migodly attend
them, (Prov. xv. 8,) yet when they come to make a public
profession, they are to covenant and promise to attend all
means in no better manner than that in which impenitent, self-
righteous sinners do. For they are publicly to profess and
promise nothing but a compliance with the external covenant ;
and the external covenant requires nothing more. And having
made this ungodly profession, and by covenant bound them-
selves to attend all means of grace in this manner, they set to
it God's appointed seal ; and this unholy covenant the most
holy Christian is to renew and seal every time he comes to the
table of the Lord till he dies; but how this can possibly be
done with a good conscience, Mr. M. has not yet told us.*
Thus we have taken a brief and general view of Mr. M.'s
scheme of an external, graceless covenant. I think I under-
stand him right. But if any of his admirers should say this
is not his scheme, but the external covenant requires real
holiness, and the public profession is to be accordingly a pro-
fession of godliness, then those who know themselves to be
unconverted, are as much shut out from full communion in
the visible church on his scheme as on the scheme of our
forefathei-s ; which Dr. Increase Mather affirmed to be the
scheme of Protestants in general, in opposition to Papists.
*' I do readily acknowledge," says he, " that as it is only <i
* The external covenant is a graceless covenant, suited to the hearts of grace-
less men ; therefore to be in heart conformed to the external covenant, is to have
a heart destitute of grace. Every true convert therefore renounces the external
covenant in his heart at the time of his conversion, and complies with the cove-
nant of grace ; nor can he ever go back to the external covenant in his heart
without falling from grace. So that if Abraham was in the covenant of grace
before, as Mr. M. says he was, then he fell fi-om grace when he entered into the
external covenant. And if, by sealing the external covenant, he obKged himself
to conform to it as long as he lived, he did thereby bind himself to continue un-
converted till death. But the covenant with Abraham was an everlasting cove-
nant, (Gen. xvii. 7,) to which Abraham was obliged to conform in heart and
life as long as he lived.
39*
402 THE NATIKK OF MH. M.'s
justifying Aiitli which givctli right to bai)tisni before God, so
it is the profession, or visibility of this faith, that giveth right
thereunto before the church. Some liave maintained that a
dogmatical historical faith, or faith of assent to the truth of
the g()S])el, doth entitle to baj)tism; but the common Protestant
doctrine against the Papists S])eaketli otherwise." *
But the question now before us is not. What was the doctrine
of Protestants or Papists? but a question much more interesting,
namely, AVhat is the doctrine of the Bible, the only book we
arc obliged to believe and obey on pain of God's eternal
wrath ? And the question is, \Yliat is God's covenant, wiiich
is to be professed and sealed — a gracious, or an ungracious
covenant ? What was the Abrahamic covenant ? and what the
covenant into which the Israelites professed to enter in the
wilderness ? and what is that covenant revealed in the gospel,
of which baptism and the Lord's supper are seals — a holy
covenant, or an unholy one ?
But before we enter on the subject, it may not be improper
to observe, that Mr. M. has given up the grounds on which Mr.
Jonathan Dickinson, and after him Mr. Peter Clark, vindicated
infant baptism ; namely, that the covenant with Abraham was
the covenant of grace.f And Mr. M. endeavors to lay a new
foundation for infant baptism, perhaps never before laid by
any writer on that subject ; namely, an external, graceless cove-
nant ; and what the effect among common people will be, if
they shall see Mr. M.'s external covenant proved to be a mere
nonentity, cannot yet be known. But if any are shaken in
their belief of infant baptism, when they find Mr. M.'s founda-
tion give way under them, they ought to remember, that the
defenders of infant baptism have not built their arguments on
this foundation, but always on a supposition that the covenant
with Abraham was the covenant of grace.
Thus Mr. Bostwick, late minister of the Presbyterian church
in New York, in his Vindication of Infant Baptism, (p. 19,) says,
" The cov^enant made "with Abraham was a covenant of grace,
and the same for substance that is now in force under the
gospel. This I look upon to be the grand turning-point on
which the issue of the controversy very much depends ; for if
Abraham's covenant, which included his infant children, and
gave them a right to circumcision, was not the covenant of
* Discourse concerning the subject of Baptism.
t Sec Mr. Clark's Defence of Infant Baptism, ch. iv., in which the covenant
vith Abraham is proved to be the covenant of grace ; and Dr. Gill's objections,
in his piece against Mr. Dickinson, some of them the same with Mr. Mather's,
are answered.
THE COVENANT WITH ABRAHAM A HOLY COVENANT. 463
grace, then I freely confess Ihat the main ground on which we
assert the right of infants to baptism, is taken away; and con-
sequently, the principal arguments in support of the doctrine
are overturned."
SECTION II.
THE COVENANT WITH ABRAHAM WAS A HOLY COVENANT, AND
COULD NOT BE REALLY COMPLIED WITH BUT IN THE EXERCISE
OF REAL HOLINESS.
Should a dispute arise concerning the contents of any cove-
nant between two of our neighbors, what way would common
sense teach all impartial men to advise them to take, in order
to settle the controversy ? Would they not say, " Come, neigh-
bors, no more dispute about this matter ; bring out the writing ;
let us read it, and see with our own eyes how the bond runs " ?
Now, these are the contents of the covenant with Abraham,
in Gen. xii., where it is first of all mentioned: " Now the Lord
had said unto Abram, Get thee out of thy country, and from
thy kindred, and from thy father's house, unto a land that I
will show thee. And I will make of thee a great nation, and
I will bless thee, and make thy name great ; and thou shalt be
a blessing. And I will bless them that bless thee, and curse
him that curseth thee ; and in thee shall all the families of the
earth be blessed." And was this a graceless covenant, or the
very gospel of Christ ? Hear what an inspired apostle saith :
" And the Scripture foreseeing that God would justify the
heathen through faith, preached before the gospel unto Abra-
ham, saying. In thee shall all nations be blessed." iVnd in
Gen. xii. 4, follows an account of Abraham's compliance : " So
Abram departed, as the Lord had spoken unto him." He did
not merely " endeavor," but he actually complied. And was
this done in faith, or in a graceless manner ? Take the answer
from an inspired writer : •' By fmth Abraham, when he was
called to go out .... obeyed." Just parallel to the conduct of
Christ's true disciple, when he was on earth: '-And he said
unto him. Follow me, and he arose and followed him."
And this same covenant was renewed on God's part in
Gen. XV. 5 : " And he brought him forth abroad, and said. Look
now toward heaven, and tell the stars, if thou be able to num-
ber them. And he said unto him, So shall thy seed be." And
in ver. 6, follows Abraham's compliance : " and he believed in
the Lord." And the very next words determine that this was
IG'l TllK COVKNANT WITH \UnMI\M
not Mr. M.'s external covenant, in a compliance with wliich no
man is justified, and that Abraham's laitli was a true justifying,
saving I'aith : '-and he counted it to him for righteousness."
And in cliai). xvii. this same covenant was renewed again
with this additional declaration : "I am God Almighty," abso-
lutely all-sufficient. For he had before said, (chap, xv.,) " I am
thy shield, and exceeding great reward; which is something of
a higher nature than what is promised by Mr. M.'s external
covenant ; yea, it is added, " to be a God to thee, and thy seed
after thee." In consequence of which he was called " the God
of Abraham, the God of Isaac, and tlie God of Jacob ; " and what
IS implied in this we may learn from Heb. xi. 15: "Wherefore
God is not ashamed to be called their God ; for he liath pre-
pared for them a city." Yea, all the great blessings of the
gospel are summed up in one promise : " He that overcometii
shall inherit all things, and I will be his God." And this
divine injunction was added at this season of renewing this
covenant : " v/alk before me, and be thou perfect ; " which
implied a life of real holiness, and sincere devotedness to God.
Mr. M.'S external covenant requires no higher kind of faith
than the devil has, and nothing but ungracious, unholy
obedience, which those who are dead in sin may perform. But
neither this faith nor this obedience were the faith and obedi-
ence of Abraham. Mr. M.'s covenant requires what James calls
a dead faith, by which no man can be justified ; but Abraham's
was a living faith, by which he was justified, and by which
all others will be justified who have it. And his obedience
was a holy obedience, such as is peculiar to the friends of God.
Mr. M.'s external covenant is adapted to the temper and state
of the unconverted, requiring only such religious exercises as
may take place in them. But Abraham was not in an uncon-
verted state ; and so Mr. M.'s external covenant was not adapt-
ed to the temper and state in which he was : if the reader will
be at the pains to take his Bible and turn to Gen. xii. and read
the whole history of Abraham's life, he will not find the least
hint of more than one covenant with Abraham ; nor was one
unholy duty ever required at his hands ; rather, on the contrary,
these were the express words of God Almighty to him : " Walk
before me, and be thou perfect." If, therefore, we judge of the
nature of the covenant with Abraham, as we do of all other
Avritten covenants, namely, by the contents of the written in-
strument, there is no room to doubt.
And now this covenant being thus made, and thus renewed
from time to time, through the space of above twenty years, an
external seal was at lengtli by God appointed to it. For
WAS A HOLY COVENANT. 465
circumcision was appointed as a token of this very covenant,
which was made with Abraham before he was circumcised. For
an inspired apostle has said it. Rom. iv. 9 — 11 : " Cometh this
blessedness " — namely, that spoken of in the foregoing verse,
'' Blessed is the man to whom the Lord will not impute sin " —
'^ then upon the circumcision only, or upon the uncircumcision
also ? for we say, that faith was reckoned to Abraham for right-
eousness. How was it then reckoned ? when he was in circum-
cision, or in uncircumcision ? not in circumcision, but in uncir-
cumcision. And he received the sign of circumcision, a seal,
[not of Mr. M.'s external covenant, but] of the righteousness of
the faith which he had, yet being uncircumcised ; that he might
be the father [not of those graceless men, that enter into Mr.
M.'s graceless covenant, but] of all them that believe ; that
righteousness might be imputed to them also ; " that all who
comply with that covenant, as Abraham did hhnself, might be
justified and saved, as he was. From all which it is evident
that that covenant with which Abraham visibly complied, when,
in obedience to God's call, he separated himself and his family
from the idolatrous world to worship the true God only, and to
believe in, and wait for, the coming of the Messiah, Avhose day
he saw, and was glad, was not Mr. M.'s external, graceless cov-
nant, by which no man can be justified and saved, but the
covenant of grace, which promises eternal life to those who
comply with it ; " for God is not the God of the dead, but of
the living," and that circumcision was a seal of this very cove-
nant ; which were the points to be proved.
There is not one text in the New Testament where the
nature of the covenant with Abraham is pointed out, but that
it is spoken of as the covenant of grace ; for it is always spoken
of as the way, and as the only way, in which a sinner can be
justified. Particularly read Rom. iv, and Gal. iii. and iv., and
this will appear in the clearest light. For from the manner in
which Abraham was justified, Paul illustrates and confirms the
gospel way of justification. For he considers Abraham as the
pattern, and teaches that all sinners are justified in the same
way in which he was ; and in this sense he is the father of
many nations, as he is the father of all that believe. (Rom. iv.
16, 17.) " For what saith the Scripture ? Abraham believed God,
and it was counted to him for righteousness." Ver. 3 : '■' Now it
is not written for his sake alone, that it was imputed to him ; but
for us also, to whom it shall be imputed if we believe on him
that raised up Jesus our Lord from the dead." Gal. iii. 7 :
'• Know ye, therefore, that they which are of faith, [who are
true believers,] the same are the children of Abraham? "' And
4G6 THE COVENANT WITH AllKAIIAM
the Scripture, foreseeing that God would justify tlic heatlieii
through faitli, preached before the gospel unto Aln-aham, saying,
In thee shall all nations be blessed. So then they which are
of faith, (that is, are true believers,) are blessed with faithful
Abraham. (Ver. 8, 9.) But (ver. 10) all self-righteous sinners
are under the curse ; " for as many as are of the works of the
law are under the curse." But (ver. 13, 11.) "Christ hath
redeemed us from the curse, that the blessing of Abraham might
come on the Gentiles through Jesus Christ ; that we might
receive the promise of the spirit through faith." For it is the
peculiar privilege of believers to have the spirit. Rom. viii. 9 :
•' Ye are not in the flesh, but in the spirit, if so be that the
spirit of God dwell in you. Now if any man have not the
spirit of Christ, he is none of his." Gal. iv. 6, 7 : " Because
ye are sons, God hath sent forth the spirit of his Son into your
heart, crying, Abba, Father. And if a son, then an heir of
God through Christ." But (chap. iii. 26:) "Ye are all the
children of God by faith in Jesus Christ." Ver. 29 : And if
ye be Christ's, then are yc Abraham's seed, and heirs according
to the promise." For (ver. 16) "to Abraham and his seed
were the promises made. He saith not, And to seeds, as of
many ; but as of one. And to thy seed, which is Christ. There-
fore, if ye are Christ's, then are ye Abraham's seed, and heirs
according to the promise."
So that if we read the contents of the written instrument,
as it is recorded in the Old Testament, or consider how the
inspired writers of the New understood it, nothing can be
plainer than that the covenant with Abraham, into which the
believing Gentiles are received under the gospel dispensation,
was the covenant of grace, even that covenant in which, and
in which alone, justification and eternal life are to be expected.
Nor can Mr. M. apply these texts to his external, graceless cov-
enant, without perverting the word of God in a most shocking
manner. Yea, if these texts do not speak of the covenant of
grace by which alone sinners are justified, no such covenant
can be found in the Bible. There was no other covenant
revealed to Abraham ; and Paul knew of no way of justifica-
tion but this. We have as much evidence, then, that the cove-
nant with Abraham was the covenant of grace, as we have that
there ever was a covenant of grace existing since the world
began. Now observe, —
1. From the nature of this covenant with Abraham we may
learn the nature of God's visible church. For as a real compli-
ance with this covenant renders us the children of Abraham
indeed, so a visible compliance with it renders us visibly the
WAS A HOLY COVENANT. 467
children of Abraham. And as this covenant is but one, so
God's church is but one ; according to that article in the
Apostle's Creed, so called, " I believe in the holy catholic
church." There is but one good olive-tree, according to St.
Paul. (Rom. xi.) Were there two covenants, there would be
two churches, two olive-trees, answerable to the nature of the
two covenants. But the Bible knows of but one covenant
with Abraham ; and so God's church is compared to one good
olive-tree ; and graceless professors are compared to dry branches
in this one good olive-tree. Whereas, on Mr. M.'s plan, the
visible church is founded on a graceless covenant ; this grace-
less covenant is the bond of union. So the olive-tree itself,
root and branch, is dead and dry, wholly graceless ; and appears
to be so ; for there is no pretence to any thing else. Yea, Mr.
M. thinks it was God's design, that his real friends should keep
hid, so as not to profess their friendship to him publicly before
the world ; and so that God should have, in this sense, no visi-
ble church in the world, not one open friend upon earth. But
Abraham professed to be a friend to God, and was by God pub-
licly owned as such before the world ; for he is called the friend
of God. (Jam. ii. 23.)
2. We may also learn that the seal of the covenant of grace
may with propriety be applied to some infants. For all will
allow that God is the proper judge of propriety in such a case ;
and all grant that God appointed circumcision to be applied to
some infants ; and therefore, if baptism is a seal of the cove-
nant of grace, yet it may be applied to some infants; provided
only they have the same right to baptism that the children of
Abraham had to circumcision.
3. We may also hence learn the foundation of the right of
believing Gentiles to baptism for their children. For " if we
are Christ's, then are we Abraham's seed, and heirs according
to the promise." For, " if some of the branches be broken oft',
and thou, being a wild olive, wert grafted in among them, and
with them partakest of the root and fatness of the olive-tree."
But from the very time that the practice of grafting in Gentile
converts into the good olive took place, it had also been
the custom, by divine appointment, to put the seal of the
covenant upon the children, as well as upon the father.*
(Exod. xii. 48.)
* " If you consider the covenant of grace, which, was made with Abraham,
and by God's express command to be sealed to infants, you will there find a suf-
ficient Scripture institution for infant baptism. You will iind this covenant in
Gen. xvii. 2 — 10. Here we are taught as plainl)' as words can teach us, that
this covenant was made with Abraham, as he was the father of many nations,.
•168 Tlir rOVKNANT WITH AHRAIIAM.
1. It is self-evident tliat those who know that they have no
grace, cannot nndcrstandingly and honestly profess a compli-
ance with the covenant of grace. But thn covenant of grace
is that covenant npon Avliich God's visible chnrch is fonnded.
Nor is it lawful to apply the seals of this covenant to any other
covenant, of a natnre s])ecifically ditlerent, devised by men.
5. For any chnrch to lay aside the covenant of grace, and
introdnce a graceless covenant in its room, is so far forth to
unchurch themselves ; that is, so far as this has influence, to
render themselves not a visible church of Christ ; but a society,
visibly of a nature essentially different ; as different as the
covenants are.
But it is time to attend to the grand objection against this
doctrine, that the covenant with Abraham was the covenant
of grace ; taken, as Mr. M. says, " from the covenant itself."
Other objections, of a more general nature, shall be obviated in
Sect. VII. It may be thus summed up : —
Objection. That the covenant with Abraham, mentioned
Gen. xvii., was not the covenant of grace, is evident not only
from this, that he was in the covenant of grace before ; but
from the covenant itself, which was merely "an external mark
in the flesh ; " for the circumcision of the flesh was the cove-
nant; as it is written, " This is my covenant." But circum-
cision is not the covenant of grace, but a mere external mark,
which may be put upon a man that has no grace. Nay, cir-
cumcision cannot be the covenant of grace ; for by neglecting to
circumcise a child, this covenant might be broken, but there is
no falling from grace. Therefore circumcision is not the
covenant of grace, but an external covenant of a very diff'erent
nature.*
the father of the Gentiles as well as the Jews ; that this covenant was a cove-
nant of grace, an everlasting covenant ; that this covenant was to be sealed to
infants. From all which it undoubtedly follows, that this covenant was made
with us the seed of Abraham, as well as with the Jews ; he was the father of
believers in our nations as well as theirs." — President Dickensoris Divine Right
of Infant Baptism,
And this Icained writer adds, " That this covenant was a covenant of grace,
is abundantly evident from the tenor of the covenant itself; " as he goes on to
show. And, " This then is the sum of the matter ; Circumcision is a token or
seal of the covenant of grace ; baptism is a token or seal of the covenant of
grace : it therefore follows."
* The reasons which induce me to think that Mr. M. means as above, arc
these : 1. Because, speaking of the external covenant, in order to prove that it
is not the covenant of grace, and to show the difference, he says, " That by which
any one enters into this covenant, is an external mark in the flesh ; namely,
circumcision ; but that by which any one enters into the covenant of grace, Ls
the circumcision of the heart." By entering into covenant, he means comply-
ing with it ; for this is his argument : namely. As, in the circumcision of the
heart, the covenant of grace is complied with, so, in the circumcision of the flesh,
WAS A HOLY COVENANT. 469
Answer. This is the foundation of Mr. M.'s scheme. And
perhaps there never was a fabric built on a more sandy founda-
tion ; for he has mistaken the external seal of the covenant for
the covenant itself. Because it is said, " This is my covenant,"
he at once concludes that circumcision is the very covenant
itself; just as the Papists do in the doctrine of transubstantiation :
because it is said, " this is my body, they at once conclude that
the bread is the very body of Christ itself; whereas nothing
can be plainer, than that the contents of God's covenant had
been stated, and Abraham had complied with them, above
twenty years before the institution of circumcision. And this
very covenant, which had, from time to time, been renewed, is
again renewed in Gen. xvii. ; and an external seal is appointed to
it. So that nothing hinders but that the covenant with Abra-
ham may be what the Scriptures teach it to be, and what the
Christian world have always thought it to be ; namely, the
covenant of grace ; and circumcision may still be, what it has
been always thought to be ; namely, an external seal of the
covenant of grace, which God made with Abraham.* And if
the external covenant is complied witli : therefore they are not one and the
same covenant, but two, of a nature as different as these two kinds of circum-
cisions. 2. He says, that circumcision was a compliance with the external cov-
enant. These are his words : " This covenant appears to be an external cove-
nant, in that, althoiigh a person was in a state of grace, and was consequently
included in the covenant of grace, yet this covenant remained to be complied
■with. Abraham was a true believer before, yet he must needs be circumcised."
Which implies, that circumcision itself was a compliance with the external
covenant. And on this hypothesis, he teaches, that baptism vchich comes in the
room of circumcision, gives a right to all the blessings of the external covenant ;
makes us " Abraham's seed, and heirs according to the promise." Even baptism
alone, which it could not be supposed to do, were it not supposed to be tlie only
condition of the blessings, that is, the only thing required in the external cove-
nant, necessary to give us a title to its blessings. So that we have beyond doubt
Mr. M.'s true meaning in the objection above, however inconsistent it is with
some other things in this book ; of which hereafter. Sect. VIII.
* And if circumcision was a seal of the covenant of grace, then every circum-
cised Israelite was under covenant bonds in all things to comply with and live
up to the covenant of grace, as administered under that dispensation ; particu-
larly, he was under covenant bonds to separate himself and his household from
the idolatrous world, and to love and Avorship the true God, and to believe in
and wait for the promised Messiah, and to look for a better country, that is, a
heavenly one. And he was under covenant bonds in these views, and with this
temper, to circumcise his children, and bind them in all things to comply with
and live up to the covenant of grace ; and to neglect this was to be guilty of the
breach of the Abrahamic covenant. And those who persisted in this neglect
proved themselves to be not the genuine children of Abraham, but rather apos-
tates from the God of their father ; and as such they deserved to be cut off,
according to Gen. xvii. 1-1 ; for Abraham acted sincerely and from the heart in
complying with God's call to leave his native country, and in separating himself
and his household from the idolatrous world, to worship and serve the true God,
to believe in and wait for the promised Messiah, looking upon the land of Ca-
naan as a type of heaven, which was indeed the country for which he sought ;
for this world was not his home ; but he was a pilgrim and stranger on eartli.
YOL. n. 40
'170 THK (-OVKNANT WITH AlfllAHVM A HOLV COVENANT.
God's coveiiant with Abniliam was lh(> covenant of grace, and
if the same covenant which took place then, continnes under
the gosjiel dispensation, as Mr. M. asserts, then the dispute is
at an end. Mr. M.'s scheme is demolished. However, because
he means to gather strength from the Sinai covenant, let us
proceed to consider that.
\ofe. — If the Abrahamic covenant was in no sense any part
of the Sinai covenant, then circumcision was in no sense a seal
of the Sinai covenant ; and in tliis view the Sinai covenant
ought to be entirely left out of the dispute; because we are all
agreed, that tlie gospel covenant is the same for substance with
the Abrahamic. However, let us see what evidence there is
that the Sinai covenant wms a holy covenant, which could
not be really complied with, but in the exercise of real holi-
ness.
And all the genuine children of Abraham are of the same spirit ; for they do the
works of Abraham. All his seed, therefore, according to the flesh, by being cir-
cumcised on the eighth day, were bound by God to be of the same spirit. And
■when they became adult, and children were born to them, they were bound in
the same spirit to circumcise their children. If they neglected to circumcise their
children in this spirit, they broke God's covenant. K they performed the exter-
nal rite of circumcising their children, they did, by that action, practically profess
to be of this spirit ; for this was the import of the action. If their hearts -were
answerable to their external conduct, then they were Abraham's children indeed;
and heirs, not only of earthly, but also of the heavenly Canaan. If they had no
love to the God of Abraham, or faith in the promised Messiah, they were pagans
at heart ; or, in other words, they were uncircumcised in heart ; and will be con-
sidered and treated accordingly, as soon as ever they shall come to stand before
the bar of God, as searcher of hearts, in the invisible world. " For he is not a
Jew, who is one outwardlj', neither is that circumcision which is outward in the
flesh. But he is a Jew which is one inwardly ; and circumcision is that of the
heart." " But if thou be a breaker of the law, thy circumcision is made uncir-
cumclsion." (Horn. ii. 25 — 29.) However, in this present world, God conducted
toward them not as the searcher of hearts, but in the character of a visible head ;
and therefore dealt -with them according to visible appearances, trusting their
profession, saying, " Surely they are my people, children that will not lie." And
in this character he considered them as covenant-breakers, not according to what
they were in heart secretly, but according to what they appeared to be in external
conduct. ITiese hints may serve to show the true import of Gen. xvii. 14, and
the meaning of Exod. iv. 24 — 26.
There have been four dispensations of the covenant of gi-ace — the Adamic,
Abrahamic, Mosaic, and the Christian. Ilepcntance toward God, and faith in the
promised seed, and holiness of heart and lil'e, have been equally necessarj' in all
times, and under all dispensations ; but rites and ceremonies have been varied.
Offering sacrifice was always practised from the days of Adam, but circumcision
was appointed to the family of Abraham. Mclchizedek and Lot were under the
Adamic dispensation ; therefore they practised sacrificing, but not circumcision.
But there never was a covenant made by God adapted to the temper and conduct
of impenitent, self-righteous sinners, requiring men to feel and act as they do, in
their religious exercises and performances ; but from .the early days of Cain to
the present period, God has ever refused to smell a sweet savor in such sac-
rifices. The first persecution and the first martyr was relative to this point.
(Gen. iv. 3—8.)
COVENANT WITH THE ISRAELITES IN THE WILDERNESS. 471
SECTION III.
THE COVENANT WITH THE ISKAELITES IN THE WILDERNESS WAS
A HOLY COVENANT, AND COULD NOT BE REALLY COMPLIED
WITH, BUT IN THE EXERCISE OF REAL HOLINESS.
The whole law of Moses, which was written m a book,
comprises at large all the contents of the covenant with the
Israelites in the wilderness. This book, therefore, was called
The Book of the Covenant ; and the little chest in which it
was put, from the special use to which it was appropriated, was
called the Ark of the Covenant. (Deut. xxxi. 9, 25, 26.) A
brief summary of this law was written on two tables of stone,
(Deut. iv. 13:) which two tables of stone were, therefore,
called the Tables of the Covenant, (Deut. ix. 9, 10, 11, 15;)
and were also put into the ark of the covenant. (Deut. x.
4, 5.) So that we may be as certain of the nature of that cove-
nant, as we can be of the meaning of the Mosiac law.
The Israelites in the wilderness professed a compliance with
this covenant, and with no other, as is beyond dispute certain
from Exod. xix. 8 ; xxiv. 3. Deut. v. 1 — 6 ; xxvi. 16 — 18 ;
xxvih. 1. 15, 58; xxix: 9 — 13, compared with chap. xxx.
10 — 16. And as soon as they should pass over Jordan, they
were expressly commanded to set up great stones, and plaster
them with plaster, and write upon them all the words of this
law ; and to build an altar, and offer sacrifice ; and half the
tribes were to stand on Mount Ebal, and half on Mount Ger-
izim ; and the Levites were to say unto all the men of Israel,
with a loud voice, " Cursed be the man," etc., that breaks this
and that law, twelve times successively, according to the num-
ber of the twelve tribes of Israel ; and finally, to sum up all in
one word, " Cursed be the man that confirmeth not all the
words of this law to do them ; and all the people shall say,
Amen." (Deut. xxvii.) And this most solemn and affecting
affair was accordingly attended, soon after they had passed over
Jordan. (Josh. viii. 30 — 35.) So that, by their own act and
deed, they did, in the most public and explicit manner, declare
their hearty approbation of, and acquiescence in, not Mr. M.'s
external covenant, but the perfect law of God, in all its strict-
ness, and with all its curses, as holy, just, and good. Nor was
there, according to that constitution, any hope of pardon in case
of transgression, but by the blood of atonement ; nor was there
any pardon to be obtained in this way until they repented ;
until their uncircumcised hearts were humbled, even so deeply
472 COVENANT WITH TIIK ISllAKLITES
]iunil)Ic(l as to accept the punishment of their iiiic[iiity. (Lev.
xxvi. 10, 11. Neh. ix. Dan. ix.) Then they were to pray
lor j)ardi)ii, looking towards God's holy dwelling-place, where
the covenant was laid up in the ark, and covered with a lid all
made of i)ure gold, to keep the law in honor, which was a type
(if Christ, whose office it is to magnify the law, and make it
honorable, and to open a way for grace to reign. That lid was
called the mercy-seat, or rather, as critics say, it ought to have
been translated, the propitiaiorij ; for it was a shadow of Christ,
the great propitiatory ; and moreover, to complete the shadow,
v/ithout shedding of blood there was no remission. Just thus
stands the account in the sacred writings.
This cordial approbation of their law in all its extent, and
with all its curses ; and this praying for pardon, looking towards
God's holy dwelling-place, offering sacrifices, etc., was, for
^jubstance, the same with what the apostle Paul meant by
"repentance toward God, and faith toward our Lord Jesus
Christ," which was the sum of that gospel he used to preach
to the Jew and also to the Greek. For in repentance toward
God, the divine law is heartily acquiesced in, and loved as
lioly, just, and good ; and the whole blame of every trans-
gression is taken to ourselves ; with a disposition to say unto
God, " Thou art just when thou speakest, and clear when thou
judgcst." And in faith toward our Lord Jesus Christ, we look
only to free grace through him for pardon and eternal life ; so
that the covenant of grace, in a legal dress, was the very cove-
nant into which they professed to enter. So Paul understood
it. (Rom. X. 6 — 10, compared with Deut. xxx. 11 — 14:) of
which more presently.
But a heart wholly dead in sin is in a state of total con-
trariety to the divine law, and to the way of salvation through
Jesus Christ; or, in the language of Scripture, it is "enmity
against God, for it is not subject to the law of God, neither
indeed can be." So that there is not the least degree of real
compliance with this holy covenant in one who is entirely
destitute of holiness: and so no degree of real compliance can
be understandingly and honestly professed. But if the truth
was known, and the truth was spoken by graceless sinners,
they would all as one man declare, agreeable to our confession
of faith, '• We are utterly indisposed, disabled, and op|)osite to
all good, and wholly inclined to all evil ; " for this is the very
truth of the case, as Mr. M. himself professes to believe.
And where, now, is there the least appearance of Mr. M.'s
external, graceless covenant in the Old Testament ? The con-
tents of Abraham's covenant are justifying faith ; — he '-believed
IN THE WILDERNESS. 473
God, and it was counted to him for righteousness ; '" and
gospel obedience: — ''walk before me, and be thou perfect ; "
— and he was called the friend of God. (James ii. 23.) The
contents of the covenant at Sinai is the holy law of God as the
rule of life, and the blood of atonement as the foundation of
hope. And where is this unholy covenant? But to be more
particular in the contutation of this notion: —
1. It is readily granted, that a notion of the Sinai covenant,
somewhat like this, was once espoused by the most respectable
vSect in the Jewish church ; I mean the Pharisees. They
understood the Mosaic law in this very sense, and in no other.
And in this they were more consistent than Mr. Mather ; for
he understands the Mosaic law in this very sense, and in a sense
diametrically opposite to it, at the same time ; for he believes
the Mosaic law requires perfect holiness, even that every law
which was itself the rule of duty in that covenant which was
externally entered into ; and yet he believes that the covenant
externally entered into did require no holiness at all ; but
might be really complied with in the sight of God, by a grace-
less man, dead in sin. But the Pharisees were more consistent.*
They believed that the Sinai covenant required nothing more
in religion than they performed ; for, as touching the righteous-
ness of the law, they were blameless in their own eyes ; for
they lived up to its demands in their sense of it. •' All these
have I kept from my youth up," said one of them ; atid it was
the spirit of the whole party to say to God, as the elder brother
did to his father, '• Lo, these many years do I serve thee, neither
transgressed I at any time thy commandment ; '" for they were,
in their own eyes, righteous men, who needed no repentance ;
and this encouraged them to pray to God, and to hope for his
approbation ; for they could say, as one of them did, '•' God, I
thank thee that I am not as other men ; " for without the law
sin was dead ; and so they were alive without the law. And
in this view of themselves, they were bold to claim a covenant
relation to God : " we have one father, even God." And they
gloried much in having Abraham to their father : and were
vexed at John Baptist and Jesus Christ for not admitting
their claims to be well-grounded ; and for representing them to
be not the children of Abraham, nor the children of God, bat
* For the di\T[nc law to requii-c contrary and inconsistent volitions, is to be a
self-contradictory and inconsistent law. (Matt. vi. 24.) But sinful and holy
volitions are contrary and inconsistent. (John iii. 6. Kom. viii. 7. Gal. v. 17.)
For God to make two laws, one requiring none but holy voUtions, the other
none but sinful volitions, is to make two laws, contradictory and inconsistent ;
both of which cannot be in force at the same time ; yea, rather, neither of which
can be in force at all, as thcv mutuallv destrov each other.
■10*
171 COVENANT Wnil TIIK ISUAKMTES
the children of the devil, a generation of vipers. Tliis was
shocking treatment, indeed, of those who Avcre not only in
(.'ovcnant with God, as they thoiii^^ht, but who, as they niider-
stood it, had lived np to it too ; and Mr. M. may be challenged
to point out any essential diderencc between their notit)n of
what the law of Moses required, and his notion of what his
(external covenant requires ; for both agree in this, that a man
may live up to the one, and to the other, without really em-
bracing Christianity. They lived np to the law in their sense
of it. and o[)enly rejected Christ ; and one may live up to Mr.
M.'s external covenant, and reject Christ in his heart, as he
allows ; and were it the fashion, he who rejects Christ in his
heart, might do it in open profession.* Nay, how many pro-
fessors are there, who, in their consciences, view the divine law
very much in the same light that the Pharisees did ! Tiiey are
sensible it forbids open, gross, and, what the world calls, scan-
dalous sins ; such as stealing, etc. Their consciences will
smite them if they are guilty of any such gross sins ; but their
consciences never smote them in their lives for not being con-
verted for impenitence, for unbelief, for not loving God and
Christ above all things ; but they are agreed to a man to justify
themselves in these sins, for they say, '' We do as well as we
can." And these are the men who claim church privileges
with the greatest boldness, and have the highest notions of
their being in covenant with God, and having a right to cove-
nant blessings. If it should ever happen to these men, that
their consciences should be so awakened, as to see that a state
* In the clai'k days of Popery there were no professed infidels among Chris-
tians. Since the reformation, light and knowledge are greatlj- increased, and
infidelity is become very fashionable in (ireat Britain. However, there are thou-
sands of professed Christians yet remaining in the visible church, who believe
the Bible to be the word of God, not because they understand and believe that
scheme of religion wliich in fact is contained in the Bible, but because they
think it contains their own schemes. Thus Pelagians believe the Bible to be the
word of God, as supposing it contains a system of Pclagianism ; and Soctiiians, as
.supposing it contains a system of Sociuianism ; and Arminians, Neonomians, and
-Ajitinomians do the like ; while they allow themselves to disbelieve, and hate,
and oppose that very system of doctrines and practice which in fact it docs con-
tain. In this view there may bo not a few professed Christians, Avho are infidels
in reality ; that is, who really disbeUevo that scheme of religion which is con-
tained in the Bible, while they profess to believe the Bible to be the word of
God. Thus it was among the Jews. (John v. 40, 47. Matt, xxiii. 29 — .30.)
Should light still increase, and these men find out that their various schemes arc
not contained in the Bible, if left to their own hearts, they would universally
prefer infidelity to Christianity ; and in tlus case, there would be nothing to pre-
vent their throwing off the profession of Christianity but their worldly interest.
For it is plain fact, that the external evidences of Christianity, when fresh, and
before the eyes of the Pharisees, were not sufficient to conquer their aversion to
it, so as to prevent their rejecting of it ; and human nature is the same that it
was seventeen hundred years ago.
IN THE WILDERNESS. 475
and course of enmity against God and his law, and of rebellion
against the Majesty of heaven, is as great a sin, in the sight
of the Holy One of Israel, as stealing, considered as a crime
committed against our neighbor, their consciences would soon
tell them, that the one disqualified them, in the sight of God,
for entering into covenant with God, as much as the other.
But if we tell men, that a state and course of enmity against
God and his law, and of rebellion against the Majesty of
heaven, does not, in the siglit of God, disqualify them to enter
into covenant with God, though stealing does, it will have,
according to Mr. M.'s- reasoning, "a direct tendency to prevent
their minds being impressed with a sense of the heinons
nature of snch sins, and of God's displeasure against them ;
but it is highly expedient they should be so dealt with as to
awaken in their minds a sense of the displeasure of God against
their conduct."
2. Jesus Christ did not understand the law of Moses,
which was the rule of duty in the Sinai covenant, in the
same sense with the Pharisees, as requiring such a kind of
obedience as they performed, and as other unconverted men
may perform ; but professedly undertook to give another ex-
planation of it. This he did in his Sermon on the Mount,
which may be considered as a confutation of the Pharisaic
scheme of religion. But a man may comply with Mr. M.'s
external covenant fully, who has not the least degree of that
religion taught in this sermon. A graceless man may liv^e up
to Mr. M.'s covenant, and at the same time be entirely desti-
tute of a compliance with the law of Moses, in our Savior's
sense of it ; for, says Christ, "He that heareth these sayings of
mine, and doeth them, shall be like a man that built his house
upon a rock." But a man may hear and do those things
required in Mt. M.'s external covenant, and yet finally be like
the man that built his house upon the sand ; as he himself
allows.
3. The law of Moses, which was the rule of duty in the
covenant into which the Israelites entered, required nothing
but holiness. That covenant, which was externally exhibited,
and externally entered into, was so far from being altogether a
graceless covenant, that it required nothing but true grace and
real holiness ; nothing but love, with all its various exercises
and fruits, in heart and life — love to God and man: of this
we are expressly assured by one who came from God, and
infallibly understood the nature of that dispensation. " Master,
which is the great commandment in the law ? " said a Pharisee
to our Savior, referring to the law of Moses. "Jesus said
I'O COVKNANT WITH TIIK I^U.VKI.ITES
iinti) him, I'lioii slmlt love the Lord thy CJod with all thy heart,
and with all thy soul, and with all thy iniiid : tliis is tlio first
and great conunaudment ; and the second is like unto it, Thou
shall love thy neiglibor as thyself." Tluis he had answeretl
the Pharisee's (juestion. Hut he jwoceeded to add another
sentiment, which effectually overtlu'ew the Pharisaic scheme.
'• On these two connnaudmeuts iiang all the law and the
prophets." For if tlie law obliged the Jew to perform every
duty in a holy manuer, out of love, and required no other kind
of obedience but this; if all the law and the pro])hets hung on
these two commands; so that radically love was all ; so that
this holy love was the fulfilling of the law, (Rom. xiii. 8, 10;)
then the Pharisees, who were entirely destitute of this, were
equally destitute of that kind of religion required in the Mosaic
law, and so their scheme was completely overthrown.*
4. It is ma?iifest, that Moses himself instructed the Israelites
to understand the covenant in this sense, and that the blessings
of it were promised, not to an ungracious, but to a holy obe-
dience. Moses did instruct the Israelites to understand it in
this sense, as requiring holiness. Dent. vi. 4, 5 : " Hear, O
Israel, the Lord our God is one Lord. And thou shalt love
the Lord thy God with all thy heart, and with all thy soul,
and with all thy might." Lev. xix. 18: "Thou shalt love
thy neighbor as thyself." And as requiring nothing but holi-
ness. Deut. X. 12 : " And now, Israel, what doth the Lord
thy God require of thee, but to fear the Lord thy God, to walk
in all his ways, and to love him, and to serve the Lord thy God
with all thy heart, and with all thy soul" — and that the
* It is not only a fundamental maxim in the Scripture scheme of religion, that
" love is the fulfilling of the law, " but it is expressly affirmed, that without love
the highest gifts and the greatest attainments, the most expensive deeds, and the
most cruel sufferings, are nothing, and will profit nothing. The apostle I'aul
carries the point so far as to say, " Though I speak M-ith the tongues of men and
angels, and have not charity, I am as sounding brass or a tinkling cjnnbal ; " as
destitute of true and real virtue; " and though I have the gift of prophecy, and
understand all mysteries, and have all knowledge ; and though I have all faith,
so that I could remove mountains, and have not charity, I am nothing ; " and to
carry the point as high as it can possibly be carried, he adds, " And though I
bestow all my goods to feed the poor, and though I give my body to be bunied,
and have not charity, it profitetli me nothing ; " for in his view charity, or love,
was the sum total of all virtue. And so there is no virtue in any kno^^•ledge,
faith, or practice, any further than there is love in them ; and where there is no
love, these are all nothing ; in a word, holiness in the creature is a conformity to
God's moral perfections. The law is a transcript of God's moral character ; God
is love. The whole of what the law requu-es, is love, with all its various exer-
cises and fruits ; therefore love is the sum of all virtue ; therefore, where there
is no love there is no virtue ; not the least degree of a real conformity to God's
nature and law. Were this point luiderstood and attended to, it would put an
end to more than half the disputes in the Christian world.
IN THE WILDERNESS. 477
blessings of it were promised to this holy obedience ? This
was one clause of the covenant, (Exod. xx, 6,) " showing
mercy unto thousands of them that love me and keep my com-
mandments ; " and thus it was afterwards explained, (Deut.
xi. 22:) "For if ye shall diligently keep all these command-
ments which I command you to do them, to love the Lord
your God, to walk in all his ways, and to cleave unto him,
then will the Lord drive out all these nations from before you,"
etc. And if any man will read the first eleven chapters of
Deuteronomy, he will see with what plainness and fidelity
Moses explained the covenant to the Israelites ; or rather let
the whole book be read through from beginning to end in this
view.
5. The same kind of faith in God, as their conductor
through the wilderness to the promised land, which was a
type of the heavenly Canaan, was required of the whole con-
gregation of Israel in their covenant, as is required of every
believer, under the gospel dispensation, in Christ Jesus, the
Captain of our salvation, on whom \ve depend to conduct us
safe through this world to that rest that remains for the people
of God : and this they professed, when they professed to take
Jehovah for their God ; and for the want of this faith their
carcasses fell in the wilderness, just as false professors under
the gospel fall short of heaven through unbelief; as is plain
from Num. xiv. Heb. iii. and iv. And this, beyond all dis-
pute, is a saving faith, a faith of a holy nature, and not the
faith of devils.
6. Paul understood Moses to include the covenant of grace
in his law. This is so plain, that any may see it, that will read
and compare Rom. x. 6 — 10, with Deut. xxx. 11 — 13.
7. Peter also understood the holiness required in the Sinai
covenant to be the same kind of holiness which the gospel
requires of true saints, and without which no man shall see
the Lord ; as is so evident, that none will fail to see it, that
will read and compare 1 Pet. i. 15, 16, with Lev. xix. 2.
Thus it appears, that the covenant externally exhibited, and
externally entered into, in the wilderness, was not a graceless,
but a holy covenant.
Objection. "It will follow that perfect and sinless obedience
was what they professed ; " for '• nothing short of perfection
comes up to the demand of loving God with all the heart.
Although, therefore, they entered into a covenant which re-
quired them to love God with all their hearts, yet the profes-
sion which they then made, cannot consistently be understood
as a profession, that at that time there was such a heart in
478 COVENANT WITH TIIK ISUAKMTES
tliem ; but tli;it such a heart was th(.'u- (Uity, and jutonded as
the object of their pursuit. But that an unrenewed siiuier can
in no sense, be said to seek such a heart, is what to me wants
proof."
Afisircr. Ahhough the Israelites did not j)rofess a perfect
comphancc witli the law of perfection, yet they did profess a
cordial compliance with it, even with the whole of it ; but
the unrenewed sinner can in no Scripture sense be said cor-
dially to comply with it, in the least degree. But to be more
particular: —
1. In this objection, Mr. M. grants one main point for
which we contend, namely, that the law, mIhcIi was the rule
of duty in the Sinai covenant, required perfect holiness. He
must therefore acknowledge, that it forbade every sin, the least
as well as the greatest ; and that it therefore required nothing
but holiness ; and that therefore his unholy, graceless covenant
Avas not required by it, or contained in it.
2. It will, on the other hand, be readily granted by us, that
the law of God, considered as requiring perfect holiness, and
forbidding every sin, the least as well as the greatest, is the
rule of life to believers ; and as such, is presupposed and implied
in the covenant of grace, which is not designed to make void,
but to establish the law. (Rom. iii. 31.) And therefore, when-
ever the covenant of grace is complied with in the exercise of
faith, the law, in the very act, is cordially received as a rule of
life by the believer ; even as Abraham received that divine
injunction, "Walk before me, and be thou perfect," in the very
act of his renewing covenant with God. (Gen. xvii. ) But I
have endeavored already to explain and ])rove this at large in
an essay on the nature and glory of the gospel.
3. None can consistently pretend, that Moses intended to
lead the Israelites to profess sinless perfection in that covenant ;
because the daily sacrifice of a lamb, the great type of the
Lamb of God which takes away the sins of the world, which
was to be offered, morning and evening continually, as well as
a great variety of other sacrifices of atonement, were essential
parts of the Sinai covenant. But these had been needless
institutions, had perfect holiness been professedly expected ;
for it was professedly expected that they would keep covenant ;
for they were taken into covenant in that view. "For he said,
Surely they are my people, children that will not lie."
4. And yet no fact can be plainer than that Moses led them
to receive the whole law for the rule of their lives, and that
they professed to do this. Exod. xxiv. 3 : " And Moses came
and told the people all the words of the Lord, and all the judg-
IN THE WILDERNESS. 479
merits : and all the people answered with one voice, and said,
All the words which the Lord hath said will we do." Com-
pared with Deut. xxvi. 17 : " Thou hast avouched the Lord
this day to be thy God, to walk in his ways, and to keep his
statutes, and his commandments, and his judgments, and to
hearken unto his voice." For they professed, not merely to
give the assent of their understandings to this truth, namely,
that the law of God ought to be the rule of their lives, but,
to use the modern phrase, they professed the consent of their
wills. " All the words which the Lord hath spoken will we
do." And God declares that this was " well said." And had
there been " such a heart in them," answerable to their visible
profession, they would have been Israelites indeed ; for their
hearts would then have been right in the sight of God, and
they would have been steadfast in his covenant. (Num.
xxxii. 11, 12.) Their profession therefore was full enough:
but they lied to God with their tongues. Their profession
was as full as God desired ; but there was not such a heart in
them. (Ps. Ixxviii. 36, 37.)
5. For it is the peculiar character of the regenerate cordially
to receive the divine law as the rule of their lives, (Heb.
viii. 10;) but it is the universal character of the unregenerate
to be in a state of total contrariety to the divine law in their
hearts ; " because the carnal mind is enmity against God ; for
it is not subject to the law of God, neither indeed can be."
6. Therefore, as every true believer does cordially receive
the law of God for the rule of his life, so he may understandingly
and honestly profess it ; but one whose heart is in a state of
total contrariety to the divine law, if he understands and honestly
speaks the truth, must say, " I am not subject to the divine
law, neither indeed can I be ; yea, so far from it, that I am at
enmity against God."
7. But none of the religious seekings and endeavors of one,
in whom a total non-compliance with God's holy covenant
takes place, are of the nature of a compliance with that cove-
nant, in the least degree, as is self-evident.
8. Therefore there is no way left for a profession of a com-
pliance with God's holy covenant, to those who know them-
selves to be unconverted, without lying, but to deny the doctrine
of total depravity. For since the covenant cannot be proved
to be an imholy, graceless one, we must pretend that graceless
sinners have some grace, in order to obtain our end.
9. But if unconverted sinners have that grace, which is a
compliance with the covenant of grace, then they are entitled
to the blessings of the covenant of grace, to pardon, justifica-
480 COVENANT WITH TIIK ISRAELITES
tion, and eternal life ; to say wliicli, is at once to set aside the
Avholc New Testament. Tlius stands tlie case.
Now, what method Mr. ]M. will take to get along with his
scheme, after time for reconsideration, is not yet known ; or
whether a gentleman of so much good vsense will not rather
give it up.
Obj. But if tiiese things arc true, it will follow, that the
covenant with Abraham, the Sinai covenant, and the gospel
covenant, are for substance one and the same covenant ; even
the covenant of grace ; but this does not agree Avith many
Scripture texts ; for the apostle Paul distinguishes between the
Abraliamic covenant and the Sinai covenant, between the
promise to Abraham and the law, which was four hundred and
thirty years after, and calls them two covenants. (Gal. iii. 16,
17, 18 ; iv. 24.) And he represents the Sinai covenant, which
he calls the law, as requiring perfect obedience on pain of the
curse, (Gal. iii. 10:) and affirms that by the deeds of the
law, no flesh can be justified, (Rom. iii. 20. Gal. ii. 16 ;)
and that Abraham was not justified by the law, but by faith,
(Gal. iii. 6 — 9 ;) and that the law is not of faith, (ver. 12,) but
a schoolmaster to bring us to Christ, that we might be justified
by faith. (Ver. 24.) Moreover, it is plainly intimated, that
in the Sinai covenant, God did not communicate sanctifying
grace to those that were under it; but that in the gospel
covenant he does. At Mount Sinai God wrote "the law on
tables of stone, and obliged the people to keep it ; but did not
give them a heart to do so ; but in the new covenant God
writes his law on the heart ; that is, by the influences of his
Spirit, gives a disposition of mind answerable to the law.
(Heb. viii. 8, 12.) Therefore Paul calls the Sinai covenant
the ministration of death and condemnation, and the letter that
killeth, in distinction from the gospel, which he calls the spirits
which giveth life, the ministration of the spirit, and the minis-
tration of righteousness. (2 Cor. iii. 6 — 8.)
Ans. As Mr. M. maintains that the Abrahamic, the Sinai,
and the gospel covenants, are for substance one and the same
covenant, so the foregoing objection cannot consistently be
made by him or by his admirers ; nor has he taken any notice
of it.
1. It may sufllce therefore to say, that every self-righteous
Jew was disposed to consider the Old Testament as a covenant
of works, and every self-righteous Christian is disposed to
consider the New Testament in the same light. They at-
tended to the externals of that dispensation, and expected to
find acceptance with God, by what they did. (Luke xviii. 11.
IN THE WILDERNESS. 481
Rom. ix. 31, 32.) And their example is closely followed by
too many under the Christian dispensation ; neither of them
understanding the true nature of the divine law. (Rom.
vii. 8, 9.)
2. It is readily granted, that St. Paul taught that all self-
righteous sinners, be they Jews or Christians, are under a law
which requires perfect obedience on pain of eternal damnation ;
that this law is holy, just, and good ; that they are in duty
bound to fulfil this law themselves ; that God is not bound to
give them any assistance at all ; and that it curses every one
that continueth not in all things. And it is readily granted,
that this law is a ministration of death and condemnation, and
killeth. It was ordained to life ; that is, it promises life to every
one that lives up to it ; but it is found to be unto death to
every one who makes the attempt. (Rom. vii. 10.)
3. It is readily granted, that this law is as different from the
Abrahamic covenant, and the gospel covenant, as the covenant
of works is from the covenant of grace ; and that it was the
design of the apostle to set this difterence in a clear and striking
light, that he might kill all the self-righteous hopes of the self-
righteous sinner ; and convince him that there is no hope in his
case, but of mere free grace through Jesus Christ. (Gal. iii.
10, 24. Rom. iii. 9, 25.)
4. It is also granted, that this law was one principal part of
the Sinai covenant ; and that every carnal Jew was under it,
and held bound by it ; yea, that it is the peculiar privilege of
the true believer to be delivered from it; and that by being
united to and interested in Christ Jesus, the second Adam, who
hath completely answered its demands. (Rom. vi. 14 ; vii.
4 — 6. Gal. ii. 19, 20 ; iii. 10, 14.) And to grant these things
is to grant all that the apostle says about this law. And yet
consistently with all these things, it may be asserted, that, —
5. The Mosaic dispensation did reveal a way in which
pardon of sin might be obtained ; it did exhibit in types a
shadow of the gospel way of obtaining pardon. (See Lev. iv.,
v., vi., and xvi.) And it did promise pardoning mercy and sanc-
tifying grace to the penitent believer. (Lev. xxvi. 40 — 42.
Deut. xxx. 1 — 6.) And the land of Canaan was a designed
type of heaven ; and long life and prosperity there, of eternal
life and blessedness above. (Heb. iv. 1 — 11.) But this is the
sum of what is intended, when the Sinai covenant is repre-
sented as a covenant of grace.
6. The Israelites, when they entered into covenant at Mount
Sinai in words, did by their unbelief reject the covenant of
grace in their hearts. (Ps. Ixxviii. 36, 37. Heb. iii. 19.) And
VOL. II. 41
4S'2 TUF. nOSPKI, OK CHRIST DIKFKUKNT FROM
tlioreforo. notwithstanding they %vorc then visibly married to
(Jod in a covenant containing the promises before mentioned,
whereby they laid themselves nnder bonds to keep covenant,
yet God was not obliged to give them a heart to keep covenant,
by any promise contained in that dispensation, as he woidd
have been, had they been sincere, and as he is to all who are
nnited to Christ by a true and living faith. And so it came to
pass that they broke covenant, in an open, public manner; and
he regarded them not, but their carcasses fell in the wilderness ;
whereas God writes his law in the heart of the true believer,
and effectually inclines him to walk in his ways. And thus
every false professor, whether Jew or Christian, will fall short
of the heavenly Canaan ; as it is written, ■' Every branch in
me that beareth not fruit, he taketh away ; and every branch
that beareth fruit, he purgeth it that it may bring forth more
fruit." —
7. But. if any, after all, shall insist that the Sinai covenant was
merely a covenant of works, and that the Abrahamic covenant
was not in any sense contained in it, they ought to consider,
that if this be so, then the Sinai covenant ought to be entirely
left out of the account in the present dispute, and circumcision
ought to be considered as being in no sense a seal of it ; for it
was appointed to be a seal of the Abrahamic covenant, and of
no other; and therefore, if the Abrahamic covenant was in no
sense a part of the Sinai covenant, then circumcision was in no
sense a seal of the Sinai covenant ; for no new seals to the
covenant of works have been appointed since Adam was turned
out of paradise. And as for Mr. M.'s external, graceless cove-
nant, it never had any existence ; the Bible knows nothing
about it, either name or thing. We have already seen that it
is not contained in the Old Testament, and we shall presently
perceive that it is not to be found in the New.
SECTION IV
THE GOSPEL OF CHRIST ESSENTIALLY DIFFERENT FROM MR.
MATHER'S EXTERNAL, GRACELESS COVENANT.
It is true, the gospel consists in an external revelation ; but
then the thing revealed is the way of salvation by free grace
through Jesus Christ. It is also true, that the call of the gospel
is an external call ; but then the thing it calls us unto is a
MR. M.'S EXTERNAL, GRACELESS COVENANT. 483
belief and complmiice with the way of salvation by free grace
through Jesus Christ. The gospel consists in the clearest and
fullest external revelation of the way in which God may be just,
and yet justify and save sinners ; which way of salvation it
constantly invites sinners to comply with, that they may be
pardoned and saved ; saying, " Come, for all things are now
ready." This may be called an external covenant, as it is a
visible exhibition of the covenant of grace, with which profes-
sors of Christianity visibly comply in a profession of repentance
toward God, and faith toward our Lord Jesus Christ. But in
this vieWj it is essentially different from Mr. M.'s external cove-
nant ; for the gospel covenant promises pardon and eternal life
to those who really com^jly with it ; but one may comply with
Mr. M.'s external covenant in sincerity and truth, and yet have
no grace, and finally perish. For Mr. M.'s external covenant
does not require saving grace, and may be perfectly complied
with by one who is dead in sin ; for it is an unholy, graceless
covenant ; and so it is essentially different from the gospel of
Jesus Christ.
John Baptist did not baptize with the baptism of the external
covenant, but with the baptism of repentance for the remission
of sins. (Luke iii.)
Jesus Christ did not call men to comply with an external,
graceless covenant, and be baptized, but to repent and believe
the gospel, (Mark i. 15 ;) having counted the cost, to deny
themselves, take up their cross, and follow him, (Luke xiv.
25 — 33;) promising eternal life to those who did so, (Matt.
xix. 29 ; ) representing graceless professors by salt that has lost
its savor, and is good for nothing, but to be cast out and trodden
under foot. (Matt. v. 13.) He warned his hearers against
professing, and not living up to his religion, as an inconsistent
conduct. (Luke vi. 46.) He called them to make such a pro-
fession as he might own to their honor in the heavenly world,
before his Father. (Matt. x. 32.) Whosoever shall confess me
before men, him will I confess also before my Father which is
in heaven. This is that profession unto which he invited men,
and never invited them to any other : rather to false professors
Christ declares it will be said, •' Friend, how camest thou in
hither, not having on a wedding garment?" (Matt, xxii.)
The apostles had no commission to preach and baptize upon
Mr. M.'s external covenant ; but were expressly ordered to
preach the gospel to every creature ; a gospel that promised
eternal life ; and to baptize those who appeared to comply with
it. (Mark xvi. 15, 16.) They were sent to make disciples,
not to Mr. M.'s external covenant, but to Christianity. (Matt.
'IS'l THK GOSI'KL OF CllUIST JUKFKRK.NT KIlOM
xxviii. 19, 20.) In a word, tliey were sent to preach repent-
ance and remission of sins to all nations in tlie name of (ylirist.
(Luke xxiv. 47.) And tliey acted up to their commission.
When the three thousand were pricked in their heart, Peter
did not tell them to comply with Mr. M.'s external covenant,
and be baptized, which they might have done, and yet have
continued impenitent and im})ardoncd ; but exactly according
to his Master's orders, he said, " Repent and be baptized in the
name of Jesus Christ, for the remission of sins." (Acts ii.
37, 38.) Repent first, and then be baptized.
And when Peter went to preach to Cornelius, it was not to
preach up an external covenant, with which a man may comply
and yet perish ; but to declare to him the gospel way of salva-
tion, to tell him words whereby he might be saved, and all his
liouse. (Acts xi. 14.) And accordingly he preached the gos-
pel, namely, that through Christ's name, whosoever believeth
in him shall receive remission of sins. (Acts x. 43.) But he
said not one word about Mr. M.'s external, graceless covenant.
And when the church at Jerusalem heard what had happened,
they glorified God, not that the Gentiles were admitted into an
external, graceless covenant, a thing not heard of in the apostolic
age ; but they glorified God, saying, " Then hath God also to
the Gentiles granted repentance unto life." (Acts xi. 18.) For
it had been their notion, that an tmcircumcised Gentile could
not be saved. (Acts xv. 1.)
Peter, before he began his sermon, was well assured that
Cornelius was a real saint ; for Cornelius had known so much
about the Jewish religion, that although born a pagan, yet he
had renounced idolatry, and had become a true and acceptable
worshipper of the God of Israel. He was a believer, in the
same sense that Nathanael was, who was an Israelite indeed, in
whom there was no guile, and who, however, did not at that
time know that Jesus was the Messiah who was to come.
(John i. 43 — 47;) for without faith it is impossible to please
God. (Heb. xi. 6.) But Cornelius obtained witness that he
was righteous, God testifying of his gifts, by an angel from
heaven, which appeared to him, (Acts x. 4;) and by a vision
which appeared to Peter, and a voice declaring Cornelius,
though uncircumcised, yet in the sight of God to be not un--
clean, but clean ; for that God himself had cleansed him. ( Ver.
9 — IG.) Peter therefore began his sermon with a declaration,
that Cornelius, although uncircumcised, was nevertheless in a
state of acceptance with God. (Ver. 34, 35.) It had been mad
work, therefore, for Peter to have preached up Mr. M.'s external,
graceless covenant, to one who was already really in the cove-
MR. >1."S EXTERNAL, GRACELESS COVENANT. 485
nant of grace, and whom Peter had just declared to be so. But
Peter, far from this, knowing his business well, gave to him
and to the whole company a brief narrative of the life, death,
and resurrection of Jesus Christ ; exhibiting the evidence there
was, that he was indeed the promised Messiali, and that through
his name whosoever believeth in him shall receive the remission
of sins. (Ver. 36 — 43.) And it happened to the hearers, while
he was preaching, as Christ said it would to them that believe,
even in the very commission which he gave to his apostles.
(Mark xvi. 15, 16.) ''The Holy Ghost fell on all them that
heard the word ; " and that not only in his extraordinary gifts,
but also in his sanctifying influences, and that to a great degree ;
for they not only " spake with tongues," but " magnified God ; "
as the blessed Virgin did, when filled with the Holy Ghost,
(Luke i. 46 ;) or rather, as those who, on the day of Pentecost,
spake the wonderful works of God. (Acts ii. 11.) This ap-
pearance struck Peter and all the saints present with astonish-
ment, " Can any man forbid water, that these should not be
baptized which have received the Holy Ghost as well as we ? "
said Peter. And exactly in this point of light did Peter after-
wards set this fact, when he gave a narrative of it to the coun-
cil at Jerusalem. (Acts xv. 8, 9.) "And God which knoweth
the hearts, beareth them witness, giving them the Holy Ghost,
even as he did unto us, and put no difference between us and
them, purifying their hearts by faith."
And again, when Paul had the awakened jailer to instruct,
and to prepare for baptism, he said not one word to him about
Mr. M.'s external covenant, either name or thing; but preached
the gospel to him, saying, " Believe on the Lord Jesus Christ,
and thou shalt be saved, and thy house." And thou shalt be
"saved." He did not preach up a graceless faith, the faith of
devils ; but a saving faith. To that, and to no other, did he
exhort the jailer, in order to prepare him for baptism.*
When Mr. Sandeman says, that " a simple belief of the
simple truth" — the heart left out of the account — is saving
faith, Mr. M. will doubtless agree with me in saying, " This
cannot be saving faith, because the devil has it." When,
therefore, Mr. Mather represents the eunuch as entering into
covenant with God by the simple belief of the simple truth,
* It is not looked upon among men, ingenuous, fair, and honest, to lead any
to sign and seal a bond before we let them know the contents of it. But the
apostles led their converts to set their seal in baptism, without saying one word
to them about Mr. M.'s external covenant, name or thing. This, therefore, was
not the covenant which they led them to seal ; nay, the apostles themselves do
not appear to have known that there was any such covenant to be preached up
by them, or to be sealed by their converts.
41*
•18G THE GOSPEL OF CHRIST DIFFERENT FROM
by an ungracious, uulioly faith, and is resolved to make that
phrase " with all thine heart '' stand for nothing, I beg leave
to rej)ly, " This faith cannot bring those into covenant with
God that have it, because the devil has it." And I humbly
conceive that no man need be at a loss about the meaning of
Philip's words, or of the eunuch's answer, that will compare
them with Rom. x. 9 : " If thou shalt confess with thy mouth
the Lord Jesus, and shalt believe in thine heart that God hath
raised hifli from the dead, thou shalt be saved ; " and with
I Julm iv. 15 : •' Whosoever shall confess tliat Jesus is the Son
of God, God dwclleth in him, and he in God ; " and chap.
V. 1 : " Whosoever believeth that Jesus is the Christ, is born
of God." For just this was the profession which Philip de-
manded, and which the eunuch made.
And in this view of things, it is easy to discern the true
reason why the apostolic churches were, in the epistles wrote
to them, considered and treated as saints by the writers, who
it is not to be supposed had any personal acquaintance at all
with many of them ; and why they were spoken of as " be-
loved of God," (Rom. i. 7;) "sanctified in Christ Jesus,"
(1 Cor. i. 2;) "chosen in Christ before the foundation of the
world," (Eph. i. 4,) etc. For such they were by profession
before all the world ; and such, generally speaking, they proved
themselves to be by their practice. Indeed, it was always
expected, that tares would, more or less, be among the wheat ;
but the apostles did not think it their duty to sow tares
knovv^ingly and on design. In that age of the church, this was
thought to be the work of the devil. (Matt. xiii. 39.) And
methinks he may now, in our age, do enough at it, without
any help from the clergy. And if professors in that age lived
up to their profession, and gave abundant evidence of their
sincerity, by the holiness of their lives, as Mr. M. observes they
did, then they were indeed " the salt of the earth, and the
light of the world," in their profession and in their practice
too, as all church members ought to be. (Matt. v. 13 — 15.)
Nor did the apostles think it a thing of dangerous tendency to
treat them as such in the most public manner, in the sight of
the world ; as Mr. M. must have thought on his scheme. These
were churches of visible saints, who appeared to be the body
of Christ, a living body to a living head ; and not synagogues
of Satan, to which graceless professors are said to belong, in
Rev. ii. 9.
To conclude : When we read the life of John Baptist, and
of Jesus Christ ; when we read the commission given to the
apostles, in Matthew, Mark, and Luke ; and when we read
MR. M.*S EXTERNAL, GRACELESS COVENANT. 487
the history of their conduct in the Acts, and consider how
they treated the churches which they set up, nothing can be
plainer, than that they preached the gospel, made proselytes to
Christianity, set up Christian churches on the gospel plan ; and
not on the plan of an external, graceless covenant — a thing not
heard of in that age.
Objection. '' But there was not time to examine the three
thousand on the day of Pentecost, in order to form a judg-
ment of their gracious state ; nor to judge of them by their
fruits."
Ansioei\ They professed to comply with Peter's exhortation,
"Repent and be baptized in the name of the Lord Jesus for the
remission of sins." Their profession, circumstanced as it was,
was to all appearance sincere. And this was enough ; for the
doctrine of the necessity of an infallible certainty, that pro-
fessors were what they professed themselves to be, in order to
their admission into the church, v/as not an apostolic doctrine.
And besides, they had as much time to examine into their grace,
as into their moral sincerity.
Obj. "How could the character of the apostles be main-
tained as infallibly inspired guides to the church, when those
they had received did so often prove hypocrites, false brethren,
and apostates ? "
Ans. By infallible inspiration, they were taught that it was
God's prerogative to search the heart. They never pretended
to do it themselves. They preached repentance toward God,
and faith toward our Lord Jesus Christ. Their converts pro-
fessed that repentance and faith which they preached. They
received them upon their profession ; they expected there would
be tares among the wheat ; but they did not mean to sow tares
knowingly and upon design : this was the work of the devil ;
and is it not fit that the ministers of Christ should take the
work of the devil out of his hands?
Obj. " It is true, Peter said of Cornelius and those that were
with him, ' God put no difference between us and them, puri-
fying their hearts by faith.' But he said this some years after,
in which time they had doubtless given sufficient evidence ;
but this is of no weight to prove that they were admitted to
baptism on that supposition."
A71S. If he did say this some years after, and if they had in
that time given ever so great evidence of the sincerity of their
conversion, yet Peter says not one word about this conse-
quent evidence, nor gives the least hint that they had given
such evidence. He mentions not one single fact on which his
charity for them was founded, but that only which happened
488 BAPTISM AND TIIK LOUo's SIPPKR.
bnfore they were baptized, namely, " giving them the Holy
Ghost even as he did nnto us." But the apostles received not
only the extraordinary gifts of the Holy Ghost on the day of
Pentecost, but also large effusions of his sanctifyiug influences,
fdling their hearts with love to divine things. And out of the
abundance of their hearts, their mouths spake of the wonder-
ful works of God. (Acts ii. 11.) And it happened to Cor-
nelius and his household just as it liad to the apostles on the
day of Pentecost ; and their hearts were filled with divine
love ; and out of the abundance of their hearts their mouth
spake, magnifying God, extolling and praising him for the
glorious display of his perfections in the work of redemp-
tion by Jesus Christ, (Acts x. 46;) by which Peter and the
saints who were with him perceived, to their full satisfaction,
that these Gentile converts had the same holy views, and holy
alTections, which they themselves had ; which led Peter to
say, " God bare them witness, giving them the Holy Ghost,
even as he did unto us ; and put no difference between us and
them, purifying their hearts by fjiith." This is the plain and
natural sense.
SECTION V
BAPTISM AND THE LORD'S SUPPER ARE SEALS OF THE COVENANT
OF GRACE, AND OF NO OTHER COVENANT.
Mr. Mather says. "Seals are rites of confirmation. Nothing
is confirmed by the seal, but what is expressed in the written
instrument to which it is annexed ; and thus, God confirms
and ratifies nothing by the sacraments, but what is contained
in the declarations of his word." " These seals, Avith respect
to us, confirm the profession which we make, and the engage-
ments we come under.'' So that, if the " written instrument"
is the covenant of grace, God, by affixing his seal, ratifies his
promise to save those that comply with it ; and this, on God's
part, is the import of the action of sealing. And, if the
" written instrument " is the covenant of grace, the professor,
by actively receiving the seal, declares, on his part, that he
does comply with that covenant, and ratifies his engagements
to live up to it ; for thus it is in all mutual covenants among
men : where both parties seal, they do by sealing declare a
present compliance with the bargain, and mutually oblige
ARE SEALS OF THE COVENANT OF GRACE. 489
themselves to act up to it for the fat Lire — to the bargain, I
say, as contained in the written instrument ; to that, and to
nothing else. So that when once it is determined what is
contained in the written instrument, it is at the same time
determined what is sealed, and what is the import of the act
of sealing. But Mr. M. says. " The sealing ordinances, by which
the external covenant is sealed and confirmed, do equally seal
and confirm the covenant of grace." Upon which it may be
observed that, to be consistent, it will follow, —
1. That when a graceless man seals the external graceless
covenant, binding himself to perform all the graceless duties
which it requires, he does at the same time equally seal the
covenant of grace, and equally bind himself to perform all the
gracious duties which this requires. And whereas these two
covenants require religious exercises of a contrary nature, even
as contrary as graceless and gracious, which, in other words,
are as contrary as sin and holiness, so Mr. M.'s unconverted
covenanter, in the act of sealing these two contrary covenants,
binds himself to perform all religious duties in these two con-
trary manners ; and that at the same time ; for he binds himself,
by sealing both covenants at once, to perform every duty, as both
covenants require, from day to day, as long as he lives ; and
every time he comes to the Lord's table, he binds himself
afresh. But our Savior says, " No man can serve two mas-
ters." Besides, on this plan, the door of the visible church is
shut against all who know themselves to be graceless ; for
they cannot make a profession of a compliance with the cove-
nant of grace ; and so the end and design of Mr. M.'s whole
scheme is frustrated.
2. It will also follow from Mr. M.'s own words, that
when a godly man, Abraham, for instance, sealed the ex-
ternal covenant and the covenant of grace, both at once, he
equally bound himself through life to perform all rehgious
duties, both in a gracious and ungracious manner, at the
same time. But how could Abraham, at the same time, serve
these two contrary masters, requiring things as contrary as
sin and holiness ? Or how could he, being a godly man,
with a good conscience, bind himself by covenant to per-
form all religious duties in an unholy manner? Surely he
could not do it ! And so, on Mr. M.'s plan, the door of the
visible church is shut against both the godly and the wicked.
The godly cannot come to sacraments, because they are seals
of an unholy covenant, binding them to live in a course of
unholy duties ; and the ungodly, knowing themselves to be
490 BAPTISM AND THE LOKI>'s SUPPER
such, cannot come, because they are seals of a holy covenant,
biudiui!: thcni to live in a course of holy duties.*
3. Tiicrefore Mr. M. must give up the common notion of a
seal, as declaring a present compliance with, and binding both
parties to act up to, what is contained in the written instru-
ment, or else he must honestly leave the covenant of grace out
of the written instrument, or he nuist give up his scheme as
wholly inconsistent. To solve this difficulty, he says, " In their
primary reference, they may be seals of the external covenant ;
and yet, consistently in their ultimate reference, may be seals
of the covenant of grace." But if they in fact really seal both
covenants, then the man who comes to the sacraments, does in
fact really bind himself to fulfil both covenants. For. let him
ask any lawyer on the continent, and he will be told that by
sealing a " written instrument," if it contains two or ten cove-
nants, we oblige ourselves either to fulfil all of them, or none
of them. The truth is, Mr. M. had proposed this objection
against his scheme, namely, " The preceding discourse repre-
sents the sealing ordinances of the gospel, not as seals of the
covenant of grace, but of the external covenant with the visible
church." And he had no way to get rid of it, according to his
scheme, but to run into these inconsistencies, or roundly to
deny the received doctrine of the Christian church, that bap-
tism and the Lord's supper are seals of the covenant of grace.
He has denied it implicitly ; but he did not choose to deny it
expressly ; but seems to own it ; and so runs himself into
these inconsistencies.
But if we turn our eyes oflf from Mr. M.'s inconsistent scheme
to the New Testament, which was designedly adapted to the
capacities of common people, we shall see not the least appear-
ance of two covenants, of which baptism and the Lord's supper
are the appointed seals ; we shall find no covenant but the cove-
nant of grace ; no gospel, but the gospel of Jesus Christ, which
promises pardon and eternal salvation to the penitent believer ;
and baptism and the Lord's supper are represented as seals to
no other covenant but this. For, to use Mr. M.'s phrase, in
the " written instrument " God promises salvation to the true
believer. (Mark xvi. 16.) Therefore, " if thou bclicvost with all
* Mr. M. thinks that there " was a manifest propriety in choosing Abraham,
a man of eminent holiness," to be the head of this graceless covenant; but I am
of our Savior's mind, (Matt. xii. 33,) " Either make the tree good, and his fruit
good, or else make the tree corrupt, and his fruit oorruijt." Let holy Abraham
bo at the head of a holy covenant ; but let some graceless professor be at the
head of Mr. M.'s external, graceless covenant ; for it was contrary to the Jewish
law to yoke an ox and an ass together ; and, saith the apostle Paul, "What fel-
lowship hath righteousness with unrighteousness "r
ARE SEALS OF THE COVENANT OF GRACE. 491
thine heart," thou mayest be active in receiving the seal of the
covenant, said Philip, divinely inspired, (Acts viii. 37.)
Again, in the " written instrument " God promises remission
of sins to the true penitent through Jesus Christ, (Luke xxiv.
47.) Tlierefore repent and be baptized in the name of the Lord
Jesus for the remission of sins, (Acts ii. 38,)-^ that is, comply
with the covenant, and then be active in receiving the seal, —
was the language of a divinely inspired apostle. And another
divinely inspired minister of Christ, already knowing the man
to be a true penitent, and so prepared to be active in receiving
the seal of the covenant, said, " Arise, and be baptized, and wash
away thy sins, calling on the name of the Lord." (Acts xxii.
16.) Thus we see what covenant is ratified and confirmed by
this seal, on God's part.
And because the apostolic professors, in offering themselves
to baptism, and in being active in receiving the seal of the cove-
nant, did on their part thereby bind themselves to live accord-
ing to all things contained in it, therefore Paul said, (Gal. iii.
27,) "As many of you as have been baptized into Christ,
have put on Christ ; " not put on the external covenant, but
put on Christ ; that is, put on Christianity; so as to be entitled
to the heavenly Canaan, granting their hearts to answer to their
external conduct ; for he adds, " And if ye are Christ's, then
are ye Abraham's seed, and heirs according to promise." Heirs
to what ? To all the blessings of the covenant ; particularly
to the heavenly Canaan, of which the earthly Canaan was a
type, and which, Paul had just said, was given to Abraham by
promise.
And because in baptism, in the apostolic age, men professed
a cordial compliance with the covenant of grace, and bound
themselves in all things to be affected and act accordingly,
therefore, when it was objected that Paul's doctrine of justifi-
cation by faith without works, tended to make men licentious,
and to encourage them to live in sin, that grace might abound,
he thought it sufficient to say, "This can never be, for we have
been baptized, and so we are dead to sin and alive to God."
" Shall we continue in sin, that grace may abound ? God for-
bid. How shall we, that are dead to sin, live any longer therein?
Know ye not that so many of us as were baptized into Jesus
Christ, were baptized into his death ? Therefore we are buried
with him by baptism into death; that like as Christ was raised
up from the dead by the glory of the Father, even so we also
should walk in newness of life ; for if we have been [in baptism]
planted together in the likeness of his death, we shall be also
in the likeness of his resurrection. For sin shall not have
492 BAPTISM AND THE LORd's SUPPER
ilominion over yon : for ye arc not nndor law, bnt nnder grace,"
(Rom. vi. 1 — 11;) which i)rovcs, that in baptism they professed
a compliance witli Christianity itself, and not with Mr. M.'s
external graceless covenant, with which a man may comply,
while under the dominion of sin.
And indeed, for men to come to the apostles to he baptized
in the name of the Father, and of the Son, and of the Holy
Ghost, could consistently mean nothing less than a public prac-
tical declaration of a present compliance with what the gospel
reveals concerning the Father, the Son, and the Holy Ghost ;
and an engagement to act accordingly in all future time ; in
which the whole of Christianity consists. To believe what the
gospel reveals concerning the Father, Son, and Holy Ghost ;
and to receive God for our Father, and Christ for our mediator,
and the Holy Ghost for our enlightener and sanctifier ; and to
be affected and act accordingly, is the whole of Christianity.
But to be active in offering ourselves to be baptized in the name
of the Father, and of the Son, and of the Holy Ghost; and in
the very act to refuse in our hearts, and in the sight of God, to
have God for our Father, or Christ for our Savior, or the Holy
Ghost for our Sanctifier, is to contradict ourselves in the sight
of God. It is to lie to the Holy Ghost. It is to renounce
Christianity in heart, at the very moment when we embrace it
in our visible conduct. But such wicked dissimulation is not
an appointed means of grace.
As to the Lord's supper, our Savior teacheth us, that it is
the seal of the new covenant, in which remission of sins is
offered through the blood of Christ. " For this is my blood
of the New Testament, which is shed for many, for the remis-
sion of sins." Which is essentially different from Mr. M.'s
external covenant, by which no remission of sins can be
obtained.
At the Lord's table, Christ, by the mouth of his minister,
says, " This is my body; take ye, eat ye all of it. This is my
blood ; take ye, drink ye all of it ; " hereby sealing to the truth
contained in the " written instrument." But it is therein
written in so many words, " I am the living bread, which came
down from heaven : if any man eat of this bread, he shall live
forever : and the bread that I will give him is my flesh, which
I give for the life of the world. He that eateth my flesh, and
drinketh my blood, dwelleth in me, and I in him." (John vi.
51, 56.) Thus it is written, and thus it is sealed on Christ's
part. On the other hand, the communicant, by his practice,
declares, " I take his flesh, and eat it. I take his blood, and
drink it ; " and seals the covenant on his part ; and thus the
ARE SEALS OF THE COVENANT OF GRACE. 493
" written instrument " is externally and visibly sealed, ratified,
and confirmed on both sides, with as much formality as any
"written instrument " is mutually sealed by the parties in any
covenant among men. And now, if both parties are sincere in
the covenant thus sealed, and if both abide by and act accord-
ing to it, the communicant Avill be saved ; for salvation is prom-
ised in the " written instrument " to those who eat his flesh
and drink his blood. This promise is sealed by Christ at the
Lord's table. The condition of it is externally complied with,
in the sacramental actions, by the communicant, who visibly
eats his flesh and drinks his blood. And if the exercises of his
heart answer to his external actions, the covenant is on his part
complied with, sealed, ratified, and confirmed ; and if the gospel
is true, he will be saved.
But if the communicant's heart does not answer to his exter-
nal sacramental actions, but, on the contrary, if, when he visibly
and sacramentally eats his flesh and drinks his blood, even at
that very time, in his heart and in the sight of God, he rejects
his flesh and his blood, his atonement, and all the blessings
purchased by his death, his visible actions are a lie : and lying
is not a converting ordinance.
An impenitent sinner under legal terrors may forsake bad
company, lay aside the practice of uncleanness, of drunkenness,
of backbiting, of lying and cheating, etc. ; he may make restitu-
tion to those whom he has injured in name and estate ; he may
spend much time in hearing and reading the word of God, in
meditating on death and judgment, heaven and hell, in com-
paring his thoughts, words, and actions, with the law of God,
and with the gospel of Christ ; and he may spend much time
in secret prayer, and in trying to get his heart deeply aflected
with eternal things, etc, without lying. And thus reforming
his life, and attending these means, may be useful to promote a
conviction of his sinful, guilty, helpless, ruined state. But
lying tends to sear his conscience and harden his heart in sin.
To make a profession of a compliance with the covenant of
grace with his mouth, when he knows he does not comply
with it in his heart, and to renew this covenant at the table
of the Lord in visible actions, while he continues to reject it
in his heart, and knows this to be the case with him, is wilful
lying, and tends directly to the eternal ruin of the sinnner's
immortal soul.
Objection. " By my sacramental actions I mean to acknowl-
edge, that the gospel is true ; but not to profess a compliance
with if."
Answer. Should your neighbor treat you thus, in any cove-
VOL. II. .42
494 IT CANNOT r,F. DETERMINED WHAT
nniit depending between you ; should he say, " I own the
things eontaincd in it are true, but I do not mean to bind
myself to fulfil the covenant, by signing and sealing it before
evidence ; " you, and all the world, would look upon him as a
dishonest ([uibbler.
Obj. " IJut I mean to have the truth of the gospel deeply
impressed upon my heart by the ordinance."
Ans. This end might be as well obtained, if you tarried as
a: spectator. Those who stand by as witnesses, when a bond
is signed and sealed, may know what is done, as well as those
who are parties, and who bind themselves. Men that mean
not to bind themselves should not sign and seal the bond. No
one seals a bond, unless he means to bind himself to fulfil it.
Should a man offer to sign and seal a bond, which he did not
mean to bind himself to fulfil, in order to get his heart affected
with what is contained in it, his neighbors would think him
delirious.
Ohj. '-' But I mean to bind myself to ' endeavor ' to fulfil it ;
that is, 'to endeavor to conform my practice to the rules of it.' "
A71S. Should you offer your house and farm to your neigh-
bor upon the most reasonable terms, which, if he had a heart,
he might fulfil with ease and pleasure : and should he plainly
tell you, that at present he could not find it in his heart to
comply with your offer ; nor could he promise that he ever
should comply; but, however, he was willing to bind himself to
"endeavor" to comply, and no more; you would doubtless
think best to put off the bargain till you should find him of
another temper. And what our Savior thinks best in the present
case, is most plainly expressed in Luke xiv. 25 — 33.
SECTION VI.
IT CANNOT BE DETERMINED WHAT MR. M.'S EXTERNAL COVE-
NANT REQUIRES, AND WHEREIN A REAL COMPLIANCE WITH IT
DOTH CONSIST, SO THAT ANY MAN CAN EVER KNOW THAT HE
HAS COMPLIED WITH IT.
Negatively, Mr. M. has determined, with great exactness,
w^hat it does not require, and what is not necessary in order to
a perfect compliance with it ; namely, holiness. For it requires
no holiness at all ; no, not the least spark of true grace. So
that, if we could know what it did require, it might be per-
MR. M.'S EXTERNAL COVENANT REQUIRES. 495
fectly complied with by one who is quite dead in sin. This is
very plain.
Positively he has not determined what it does require, so
that any man can ever know that he has complied with it ; nor
can it be determined by him, or by any other. For it cannot
be determined from Scripture, for the Scripture knows nothing
about such a covenant, either name or thing. And it cannot
be determined from reason ; for it is supposed to be a matter
of pure revelation.
Indeed, Mr. M. has attempted to settle this matter. He says,
" I will allow, that none but such as profess the Christian religion,
and will endeavor to conform his practice to the rules of it,
ought to be admitted into the church." Upon which it may
be observed, —
1. That Abraham made no profession at all of any faith, but
of a saving faith. He believed in the Lord, and it was counted
to him for righteousness. And if Abraham is to be our pattern,
as Mr. M. insists, then we must make a profession of this faith,
or of none. To set aside Abraham's faith, which Avas, as James
asserts, a living faith ; and to introduce into its room a dead
faith, which .Tames calls the faith of devils ; and to substitute
this in the stead of the faith of Abraham, and to put God's seal,
which belongs to God's covenant, to this new-invented cove-
nant of human device, is not " to conform our practice to the
rules " of God's word ; nor so much as to " endeavor " it.
Besides, —
2. Mr. M. says, '' That by which any one was to enter into
this " external " covenant, was an external mark in the flesh."
But faith, although a dead faith, is an internal thing, and is as
much invisible, a.s any other mental qualification whatsoever :
and therefore is not necessary on his scheme to be in the heart
of the professor ; nor need he profess it to be in his heart ; for
" to require more of the person to be admitted into the church,
than is made necessary by the covenant on which it is framed,
is really absurd." For to imitate his manner of reasoning, it
may be said, " To set this matter in the clearest light, an infidel,
or an atheist, with a fair profession of the external covenant,
when he is received into the visible church, on Mr. M.'s scheme,
is in the sight of God either a member of it, or he is not. If
he is a member, then the faith of devils is not necessary. If he
is not, then on Mr. M.'s scheme there can be no visible church."
This is Mr. M.'s manner of reasoning.* I hope this may show
* These are Mr. M.'s words : " To set this matter in the clearest light : An
unregenerate man, with a fair profession of religion, when received into the visi-
ble church, is in reality either a member of it, or he is not : if he is a member,
49G IT CANNOT BE DETERMINED WHAT
the inconsistency of excluding a living faith, because it is an
invisible mental qualification ; and yet retaining a dead faith,
which is ecjually an invisible mental (|ualification. To make
Mr. M.'s scheme consistent, no mental i[ualification ought to
be professed : nothing but baptism, which is substituted in the
room of circumcision, is needful : baptism alone, without any
profession at all, is the only requisite to constitute any man a
member of Mr. M.'s visible church. But in the apostolic age,
no man was ever received into the visible church by baptism
alone, without a profession. Mr. M. is obliged, therefore, to
allow of the necessity of a profession. But this supposes the
necessity of some mental, invisible, internal qualification to be
professed: but this is inconsistent with the notion, that nothing
is necessary but what is external and visible. So his scheme
cannot hang together. Besides, —
3. To have no other faith than the devil has, and to profess
no other faith than he has professed, is not to enter into cove-
nant with God, unless the devil is in covenant with God.
Therefore let the articles of faith to which professors give their
assent be ever so orthodox, and their profession be ever so true,
yet, if they profess only " a simple belief of the simple truth,"
it is not a visible entering into covenant with God ; it is not a
cov^enanting transaction. Where there is no consent of the
will professed, there is no covenant visibly made, in any case
whatsoever. But if they profess not only to believe, but to love
the truth, this is what no ungodly man can understandingly
and honestly do ; for to receive the truth in the love of it, is
the Scripture character of a true saint, (2 Thess. ii. 10 ;) and so
did Abraham, the father of all believers.
4. •' To conform our practice to the rules of the Christian
religion," is to be real Christians : this, therefore, must not be
his union must be constituted by something besides the covenant of grace, which
extends to none but such as have true grace in heart : but if he is not in reality
a member of the visible church, then tliere can be no such thing as a visible
church, that has a real existence." Ans. The visible union of the visible church
is constituted by a visible credible profession of a compliance with the covenant
of grace ; just as their real union is constituted by a real compliance with the
covenant of grace.
To set this matter in the clearest light : In a Spanish milled dollar there is a
certain quantity of silver, the stamp, &c. Silver is essential to a real dollar. If
there is no silver in the seeming dollar, it is not a real dollar, but a counterfeit
one. So here — if a body of men profess friendship to Christ, they are a visible
. church of Christ ; but if there is no friendship in their hearts, they are like the
counterfeit dollar.
Should any one object, "A pewter dollar, with a good stamp, and well washed
over, is a real dollar, or it is not : if it is a real dollar, then silver is not essential
to a real dollar : if it is not a real dollar, then there is no such thing as a visible
dollar in the world ; " would any man, by such logic as this, be induced to
receive pewter dollars, professedly such, in pay for his whole estate ?
MR. M.'S EXTERNAL COVENANT REQ,UIRES. 497
/
professed : but without this, there is no compliance with the
gospel covenant. He who does conform his practice to the
rules of the gospel, does really comply with the gospel ; and
he who doth not, does really reject it. The one will go to
heaven, and the other will go to hell. In this we are all
agreed.
5. But Mr. M. says, they must profess, that they " will
endeavor" to conform their practice to the rules of the Chris-
tian religion. But, pray, how much must they endeavor? Not
so much as actually to conform ; for in this real Christianity
consists. How much then ? can any man tell ? Will you say,
" As much as they can " ? What ! quite as much ? What !
every day, every hour of their lives ? This is what no ungodly
man ever did, or ever will do. Will you say, " They must sin-
cerely endeavor " ? But how sincere must ungodly men be ?
" As sincere as they can " ? What, quite as sincere as they can,
every day and every hour? This is what no ungodly man ever
was, or ever will be. Will you say, " They must endeavor so
much, and so sincerely, as to keep from open scandal " ? But is
this enough? What if they live allowedly in secret sins, in
enmity to God, in enmity to their neighbors, in stealing, in
adultery, in sodomy ? Will this do ? Is this enough in the
sight of God and conscience, that they are free from open scan-
dal, while they live secretly in such and such like sins ? Will
you say, '<No; they must endeavor to forsake all sin, and to
conform their practice to all the rules of the Christian religion "?
But the question still returns. How much must they endeavor ?
Not so much as to get free from the dominion of sin ; for this
is peculiar to the godly. (Rom. vi. 14.) How much then?
No son of Adam can ever tell.
It can be determined what that repentance toward God, and
faith toward our Lord Jesus Christ, is, which the gospel requires ;
and a man may know when he complies with the gospel cove-
nant ; but it cannot be determined what Mr. M.'s external
covenant requires ; nor can any man know when he complies
with it.
The lowest degree of true grace is a real and saving com-
pliance with the gospel covenant. '' This is life eternal, that
they might know thee, the only true God, and Jesus Christ
whom thou hast sent." Where saving grace begins, it shall
end in glory. Its special nature can be as certainly determined
as the nature of the gospel way of salvation can ; for it consists
in a compliance with the gospel ; but this external covenant is
neither law nor gospel.
No man will say, that " the least degree of endeavor " which
42*
498 MR. m's. external covenant.
ever takes place in an ungodly man, is all that is required, to
bring men into the external covenant. Nor will any man say,
"that the greatest degree of endeavor" that ever takes place in
an ungodly man, is necessary to this end. Nor can any man
fix upon any certain degree between the least and the greatest,
that is the very degree necessary to bring a man into this cove-
nant. It is a blind affair, and is adapted only to a blind
conscience.
Every ungodly man, whose conscience is thoroughly awak-
ened to know the truth about himself, knows that he is dead in
sin, an enemy to God, " utterly indisposed, disabled, and opposite
to all good, and wholly inclined to all evil;" as Mr. M. will
allow ; and therefore, were such men to make a profession of
the truth, they would profess this; and confess themselves to
be altogether helpless and undone, under the wrath of God, the
curse of the law, and condemned by the gospel, (John iii.
18, 36. Gal. iii. 10,) and incapable of entering into covenant
with God, (Ps. 1. 16,) and coming into the kingdom of Christ,
until they are born again. (John iii. 5.) And how much
soever pains such may take to escape everlasting burnings,
they can never think that this labor of theirs brings them into
covenant with the Holy One of Israel, so long as they find
themselves dead in sin, enemies to God, and rejecters of Jesus
Christ ; but rather in the midst of all their diligence and
endeavors, they do, as Mr. M. elsewhere observes,* " in their
own apprehensions grow worse and worse."
The best saint on earth would not dare, with his eyes open,
to enter into covenant with the Holy One of Israel, without a
mediator ; or in the neglect of him whom God has provided on
the foot of his own righteousness. No saint can have impu-
dence enough, with his eyes open, to offer such a thing to God ;
for such know no way to come to the Father but by the Son.
(John xiv. 6.) But self-righteous sinners, with stupid con-
sciences, are good enough to come nigh to God in their own
names, and enter into covenant with God in their own strength,
and in their own righteousness, while with their whole heart
they reject the Mediator and the Sanctifier revealed in the gos-
pel ; but that baptism and the Lord's supper should be so
degraded and prostituted, as to become seals to this self-right-
eous, graceless covenant of works, must be not a little shocking
to many pious minds. Nor indeed can sinners under deep and
genuine conviction come into this scheme ; for this external
covenant is not adapted to the state of a sinner under genuine
* Sermon on Horn. ix. 14, 1.5, p. 28.
VARIOUS DISTINCTIONS STATED. 499
and deep conviction ; for it is with such agreeable to Rom.
vii. 9 : *' The commandment came, sin revived, and I died."
Rather it is suited only to the hearts of secure, self-flattering,
self-righteous sinners, of blind and stupid consciences; and is
of no use but to build them up in their self-righteous ways ; to
lead them to cry, "We have Abraham to our father; yea, we
have one father, even God;" when, in the language of Christ,
the meek and lowly Jesus, they are the children of the devil,
and the wrath of God abideth on them. (Matt. iii. 9. John
viii. 39— -44; iii. 36.)
SECTION VII.
VARIOUS DISTINCTIONS STATED, TO RENDER THE SUBJECT MORE
EASY TO BE UNDERSTOOD BY CHRISTIANS OF THE WEAKEST
CAPACiriES, AND TO ENABLE THEM TO ANSWER THE USUAL
OBJECTIONS, AT LEAST TO THEIR OWN SATISFACTION.
1. We are to distinguish between objections, which are
taken from the nature of the covenant, as contained in the
written instrument, and those objections which are taken from
the character of many that have sealed it. If there was not
one unholy, graceless duty required of Abraham, in that cove-
nant, (Gen. xvii.,) with which he complied, and which he sealed,
Mr. M. must lose his cause, although the names and seals of
thousands of graceless hypocrites are found annexed to it. For
the nature of a written covenant is to be determined from the
contents of it, and not from the hypocrisy of the men that have
signed and sealed it ; as for example : Suppose we have a bond
of one thousand pounds, signed and sealed by a man not worth
a groat ; it alters not the case ; the bond is a bond of one thou-
sand pounds, as much as if it was signed and sealed by a man
ever so rich ; for all mankind are agreed in this, that the nature
of the bond is to be determined from the contents of the written
instrument, and not from the poverty or knavery of the signers
and sealers.
If the covenant with Abraham was the covenant of grace,
yet possibly thousands of graceless men might be active in
sealing it. Or, if the covenant with Abraham required only
freedom from open scandal, yet possibly it might be sealed by
thousands who lived in open scandal. The ten tribes, for
aught that appears, practised circumcision without one excep-
tion ; and yet they lived in open idolatry from the time of their
500 VARIOUS DISTINCTIONS STATED.
revolt to their captivity ; that is, about two hundred aud fifty
years. And if \vc are to determine the nature of the covenant
from the cliaracter of the scalers, then from this it will follow,
that freedom from open idolatry was not required of the Israel-
ites, in the covenant which tliey were under, and of which
circumcision was a seal.
2. We ought to distinguish between fact and right, and to
understand, that there is no conclusive arguing from the one to
the other ; as for instance : It is fact, that there were tares
sowed in the field ; but it does not follow that it was right
that the servants should sow them there : this was the work
of the devil. It is fact, that there was a man who came into
the visible church without a wedding garment ; but it does not
follow that it was right for him so to do. It is fact, that there
were false professors, who unawares crept into the apostolic
churches ; but it does not follow that it was right that they
should creep in thither. It is fact, that the net gathered bad
fishes as well as good ; but it does not follow that the fishermen
were employed to gather any but good fish. It is fact, that in
the apostolic age, some impenitent hypocrites made a profession
of faith and repentance, and were baptized ; but it does not fol-
low that it was right in them to make such a false profession.
It is fact, that the Israelites at Mount Sinai made a false pro-
fession, that they lied to God with their tongues, and flattered
him with their lips ; but it does not follow, either that it was
right for them to do as they did, or that it is right for us to
imitate their wicked example. It is fact, that there hav^e been in
all ages graceless men in the visible church ; but it does not
follow, either that they had a right to be there, or that we ought
to lay aside the covenant of grace, and to introduce a graceless
covenant, merely in order to open a door for their regular
admission. It is fact, when the doctrines and discipline of the
gospel are brought down to the taste of carnal men, that they
appear to be better pleased with both ; but it does not therefore
follow that it would be right for ministers to combine to set
aside truth and strictness, and to introduce e^ror and looseness,
in order to please a wicked world.
3. There is a distinction to be made between an adult per-
son's really entering into covenant, and visibly entering into
covenant. He \vho complies with the covenant of grace, really
enters into it ; but he who professes to comply with it, visibly
enters into it. The former is peculiar to the godly ; but
ungodly men may do the latter ; for none but the godly comply
with the covenant of grace ; but many ungodly men profess to
comply with it. And these are like dry branches.
VARIOUS DISTINCTIONS STATED. 501
4. There is a diiference between being in the covenant of
grace, by a compliance with it, and being under the bonds of
the covenant of grace, without a compliance with it. The
former is peculiar to the godly ; and from this state of grace
none fall away : the latter is true of the most scandalous pro-
fessor. An adulteress may be under the bonds of the marriage
covenant ; and that even while she persists obstinately in her
adulteries ,• but this gives her no right to the peculiar privileges
of a virtuous wife. In this sense the idolatrous Israelites were
in covenant with God, notwithstanding their obstinacy in that
most scandalous practice of idolatry, (Jer. iii. 14 ;) but this gave
them no right to covenant blessings. For it is our compliance
with the covenant of grace which gives an interest in its bless-
ings ; and not our being under the bonds of it ; for the ten
tribes, who are said, in Jer. iii. 14, to be married to the Lord,
and who had lived in idolatry ever since the days of Jeroboam
the son of Nebat, for thus playing the harlot, had been put
away, and a bill of divorce had been given to them. They had
been turned out of the promised land, and sent into captivity,
above a hundred years ago, (2 Kings xvii. 6 ; ) and so had not
only forfeited, but were actually dispossessed of all the external
privileges of the Abrahamic covenant ; and yet they were still
under covenant bonds. And so an excommunicated person may,
in this sense, be said to be in covenant, even in the covenant
of grace ; for the engagement he came under to live according
to that covenant all his days, when he made a profession of
religion, is as binding in the sight of God as ever. But being
in covenant in this sense, although it may increase obligation
and guilt, yet entitles to no covenant privileges.
5. We are to distinguish between the means which God uses
to bring us to comply with the covenant of grace, and our con-
senting to seal it in token of compliance. Those who have
not complied with the covenant of grace, may attend the former
without lying ; but we ought in all cases to consent to a cove-
nant in our hearts, before we are active in sealing it with our
hands ; for to seal a covenant with our hands, when we reject
it in our hearts, is in the sight of God to lie ; but lying is not
a means of grace.
6. We are to distinguish between the mail's rule, and the
church's rule of judging concerning his fitness publicly to enter
into covenant, and publicly to seal it. The man himself makes
his judgment by looking into his own heart; but the church
makes their judgment by looking only to what is visible ; just
as it is when men swear allegiance to the king, and renounce
the pretender. The man who takes the oath of allegiance and
502 VARIOrS DISTINCTIONS STATED.
alijuiation, sees his way clear to do so, by looking inward, and
finding such a heart in him ; but he who administers the oaths,
judges concerning the propriety of his own conduct is so doing,
only by what outwardly aj)i)ears. And thus it is also when
persons enter into the marriage covenant ; they see their way
clear to act, by looking, each one into his own heart, and finding
such affections in themselves as are answerable to the external
transaction before them ; but he who leads them to enter into
the marriage covenant, judges of the propriety of his conduct
only by what is visible. A man, by looking into his own heart,
may be certain, that he believes and loves the doctrines of the
gospel ; but the church, by outward appearances, can be certain
of neither. Peter was certain he believed, (Matt. xvi. 16.) and
as certain that he loved, (John xxi. !.'> — 17 :) and it is the duty
of all to believe and love as he did ; the blame is wholly in
ourselves, if we do not. But we ought not to profess faith and
love till we see our way clear ; so as that in professing we may
act an honest and conscientious part ; even as it would be a
wicked thing for persons to enter into the marriage covenant,
if the prevailing judgment of their own minds were, that they
were not in a proper state for such a transaction. However, it
must be owned, that not to love Christ above all things, not to
be willing to forsake all for his sake, and not to espouse his
cause and interest heartily before men, is most inexcusable
wickedness.
7. Therefore, we are to distinguish between things not at all
commanded to any man ; as eating blood : and things certainly
commanded to some men ; as to confess Christ before men. It
is wrong to eat blood, if we at all doubt of the lawfulness of
it, because it is not a commanded duty to any man. So,
" He that doubteth is damned if he eat ; " that is, is self-con-
demned, because, in such a case as this, he ought not to eat;
but it will not hence follow, that we shall be self-condemned,
if we confess Christ before men without full assurance ; for by
the command of Christ we are bound in duty, if we are on his
side in our hearts, openly to confess him before men. If we
neglect it, in this case we sin ; and if we do it in hypocrisy,
we sin. A man's conscience, in all such like cases, will lead
him to act according to his prevailing judgment. It is, in fact,
thus with the conscientious part of mankind, in all doubtful
matters ; if they are obliged to act one way or the other, they
make conscience of acting according to prevailing evidence.
8. We are to distinguish between objections which appear
to be equally against both schemes, and other objections ; and
are to look upon the former as of no weight to settle the
VARIOUS DISTINCTIONS STATED. 503
controversy. If they say, it is difficult to know whether we
comply with the covenant of grace, we may answer, that it is as
difficult, and more so, for any man to know whether he complies
with the external covenant. If they say, the church cannot be
certain that any man has saving grace, we may answer, neither
can the church be certain that any man believes in his heart
the doctrines which he professes with his mouth. If they say,
assurance of our right to come is necessary on our scheme, we
may answer, that it is no more necessary on one scheme than
on the other. Besides, assurance of a right to come is attaina-
ble by true saints ; but no man can know that he has a right
on Mr. M.'s scheme, because no man can know what his exter-
nal covenant requires. If they say. Peter had not time to
examine into the gracious state of the three thousand converts
on the day of Pentecost, we may answer, that he had as much
time for this, as to examine into their doctrinal knowledge and
moral sincerity. So also, those objections ought to weigh
nothing, which are taken merely from the wickedness of man-
kind, and which would vanish of themselves, should the Spirit
of God be poured from on high, as it was when the first Chris-
tian church was set up. For there is no more reason that the
discipline of Christ's house should be brought down to suit our
corruptions, than that the doctrines of the gospel should also.
9. We ought to distinguish between an appeal to reason and
an appeal to corruption. For example, these words are con-
tained in the marriage covenant, unto which we oblige the
woman to give her consent, namely, " You take this A. B. for
your married husband, and promise to be a loving, faithful, and
obedient wife to him," etc. Should a few women object against
this covenant, and publicly propose an alteration, saying, " We
pray, that the words, loving, faithful, and obedient, may be left
out, for the sake of some young women of tender consciences,
who cannot see their way clear to use them; " the only ques-
tion would be this : " Ought the alteration to be made in the
marriage covenant, or in the young, women ? " or, in other
words, '•' W^hich is wrong, the woman's heart, or the covenant ? "
a question which may easily be decided, if we appeal to reason
or to Scripture : but if we appeal to corruption, the more we
wrangle, the more we may. Some might say, " If the covenant
is not altered, no woman can be married without full assurance,
for it is not lawful to enter into this covenant in doubt ; for
' he that doubteth is damned ; ' an infallible assurance therefore
is necessary. But who has this ? Or what woman, on this
plan, can be married, with a good conscience? And, besides,
what minister can be able to judge whether any arc fit to bo
501 VARIOUS DISTINCTIONS STATED.
married ? By what rule shall it be certainly known when a
woman is really disposed to be a loving, faithful, and obedient
wife, and when she is not ? Moreover, it will only tempt bad
women to make a lying profession, while women of tender
consciences will be kept back ; and those who are married will
grow proud because they are judged to be qualified. Mean-
while, the failings of married women will be more taken notice
of, to their dishonor, for using this covenant. Upon the whole,
it is a very bad plan, and a thing of a very dangerous tendency ;
therefore we propose, that in all future times, these words,
loving^ faithful, obedient, be left out of tlie marriage covenant."'
How ridiculous would any woman make herself, that should
advance such sentiments ! But if this class of women were the
majority, they might make a shocking noise ; but there would
be no more sense in it, than if but one single woman was in
the scheme.
10. We are to distinguish between that character which the
Israelites gave of themselves, when Mount Sinai was covered
with a thick cloud, and the Lord appeared in the flame of a
devouring fire on the top of the mount, and it lightened and
thundered, and the voice of the trumpet was exceeding loud,
and the people trembled under a sense of the greatness and
majesty of the Holy One of Israel, and every one, even all the
people, answered with one voice, and said, All the words which
the Lord hath said, will we do; — such manifestations of God,
and a people under such deep religious impressions, never had
been before heard of since the world began ; so that even God
himself, judging according to appearances, was ready to say,
" Surely they are my people, children that will not lie," (Isai.
Ixiii. 8,) — and that character which they afterwards gave of
themselves, by their conduct forty years in the wilderness. In
the former, they appear heartily disposed to comply with God's
covenant ; in the latter, they appear a rebellious generation,
whose hearts were not right with God, neither were they stead-
fast in his covenant. (Ps. Ixxviii. 37.)
11. We are to distinguish between that character which the
Israelites gave of themselves, by their conduct forty years in
the wilderness, by which it appeared that they had not eyes to
see, nor ears to hear, nor a heart to understand, (for they made
a calf even before the Mount of God, — and rebelled at Kadesh-
barnea ; and at Taberah, and Massah, and at Kibroth-hattavah,
they provoked the Lord to wrath, so that Moses might well
say, " Ye have been rebellious against the Lord from the day
that I knew you," (Deut. ix. 7 — 24,) and that character which
that pious generation gave of themselves, who in the plains of
VARIOUS DISTINCTIONS STATED. 505
Moab heard Moses rehearse all God's ways to that nation, and
their ways to God, forty years in the wilderness, and now, on a
review of the whole, manifested a disposition unitedly to become
God's people, to enter into God's covenant anew, and to bind
themselves to him, as their God, to love him, and to walk in
all his ways, and to keep all his commandments. Concerning
the former character, more severe things are spoken in Scrip-
ture than of any other Avhich that people ever gave of them-
selves under that dispensation ; and concerning the latter, more
good things. The piety of this new generation God remem-
bered many ages after. Jer. ii. 2 : " Thus saith the Lord, I
remember thee, the kindness of thy youth, the love of thine
espousals. Israel was holiness to the Lord." See also Judges
ii. 7 : " And the people served the Lord all the days of Joshua,
and all the days of the elders that outlived Joshua ; " so that
they transmitred the trne religion to the next generation, and
kept it up all the days of their lives. And if these things are
well considered, and the great comparative darkness of that age
of the world, and the abundant pains which Moses took in the
plains of Moab to explain the covenant, and to render them
deeply sensible of their obligations to comply with it, with all
their hearts, no man will find cause to say that Moses acted an
unfaithful part, in leading that people to enter into that very
covenant, in the manner he did.
Objection. " But it was the design of Moses to charge in a
public manner, as what visibly and pubHcly appeared to be the
truth of the case, those very individual persons with being unre-
generate, on that very day, in which he led them to enter into
covenant. For he says, ' The Lord hath not given you an heart
to perceive, and eyes to see, and ears to hear, unto this day.'
(Deut. xxix. 4.)"
AnsiDer. It is evident, that in the public speech which Moses
made to the Israelites in the plains of Moab, of which these
words are a part, he constantly addresses them in their national
capacity, and not as individuals. Thus in the paragraph in
which these words are contained, (ver. 2,) "Moses called unto
all Israel, and said unto them. Ye have seen all that the Lord
did before your eyes, in the land of Egypt," etc. ; whereas every
one in the congregation, who were but one month under forty
years of age, which was doubtless by far the greatest part of
the congregation, never were in Egypt, for they were born in
the wilderness, since their fathers left Egypt. And instances
of the like nature are to be observed through the whole speech.
Thus we know, that the carcasses of the men that sinned at
Kadesh-barnea, on the return of the spies, were all of them
VOL. II. 43
506 VARIOUS DISTINCTIONS STATED.
falloii 111 the wilderness ; and yet he speaks to tlic present
generation, who personally iiad no hand in that sin, as though
tiiey were tiie very individual persons that had committed it,
(Dent. ix. 23,) "Then you rebelled against the commandment
of the Lord ; " (see also Deut. i. 19 — 35 ;) whereas there was not
one of those rebels alive ; no, not so much as one. (Num. xxvi.
63 — 65.) And this is precisely the truth of the case, with the
text under consideration ; for Moses brought in no public
charges against the nation, but for public crimes : not an
instance can be produced from the beginning of Deuteronomy
to the text under consideration. But this new generation,
which were grown up, and which were now about to enter into
covenant with God, had not been guilty of any public crimes,
to give themselves a bad character. It does not appear from
the whole story that Moses had any public grounds for a public
charge against them, as being an ungodly generation ; nay, the
fact is, that they always behaved so well both before and after,
that they were by God himself, after they were dead and gone,
represented as a very religious and godly generation, (Jer. ii.
2, 3. Jude ii. 7;) compared to a choice vine, (Isa. v. 2 ;) wholly
a right seed, (Jer. ii. 21.)
To suppose Moses charged them, in a public manner, as an
unrcgenerate, ungodly generation, unjustly, without ever men-
tioning one single fact to the disadvantage of their character,
is very unreasonable ; especially as the sense before given to
the words under consideration is an easy and natural sense, and
removes all difRculties. and renders the speech and conduct of
Moses perfectly consistent. For, as to all the instances of
public conduct contained in the long narrative which Moses
had given, from the time they left Egypt to that very day,
which were evidences of blind eyes, deaf ears, and hard hearts,
this present generation were not activ^e in them. Those facts,
those public crimes, although committed by that nation, were
not done by the individual persons which made up the present
congregation, who entered into covenant with God ; but by
the old generation, whose carcasses were fallen in the wilder-
ness ; as any man may see that will read all the preceding
chapters of the book. We ought not, by giving a wrong sense
to the words of Moses, to render his public speech and his public
conduct inconsistent ; and then to charge him with acting a
dishonest part in leading that people to enter into covenant, in
the manner in which in fact he did ; or to deny the fact, under
a pretence of saving his character ; when indeed his character
cannot be saved this way, because the fact is undeniably true.
If it should be inquired, Why did Moses speak thus to this
VARIOUS DISTINCTIONS STATED. 507
present generation, as they had not been personally guilty of
that course of rebellious conduct themselves, but were them-
selves a godly generation ? the answer is easy. He did it to
give them a clear view and humbling sense of their national
sins, and the justice of God in the national judgments which
he brought upon them ; that they might know, that it was not
for their righteousness that God did bring them into that good
land ; but merely of his great goodness, and because he had
promised it to Abraham, (Deut. ix. 5;) to the end they
might so reflect on the depravity of their own hearts, and be
so deeply abased before God, as to be thereby prepared for that
holy and solemn transaction before them, of entering into
covenant with the Holy One of Israel ; that having in view
how their fathers had entered into covenant at Sinai, and had
broken covenant, so that all their carcasses had fallen in the
wilderness, they might take warning thereby, and remember
and keep the covenant of the Lord their God, that it might be
well with them, and with their children after them.
12. We are to distinguish between the character which the
three thousand converts on the day of Pentecost gave of them-
selves, in that deep conviction of sin and guilt which they
manifested, when they appeared to be pricked at the heart, and
in that repentance toward God and faith toward our Lord
Jesus Christ, which they openly professed when they appeared
cordially to comply with Peter's exhortation, — " Repent and
be baptized in the name of the Lord Jesus, for the remission
of sins," — by gladly receiving his word, and offering them-
selves to baptism, and to join with a persecuted party, whose
Master had lately been put to a most shameful and scandalous
death, in the most public manner, on the most public occasion,
at the risk of every thing dear to them in the world ; and the
character which men ordinarily give of themselves in otlering
to join with the church, without any special concern about
their souls, when it is esteemed no small honor to be church
members, and enjoy church privileges. The former, to a judg-
ment of charity, appeared to be true converts, whatever may
be thought of the latter.
13. We are to distinguish between what is visible and what
is real. Many in the eyes of men are reputed godly, who in
ihe eyes of God, as searcher of hearts, are not so. The former
have a right, in the sight of the church, to enter into the cove-
nant of grace, in a jjublic profession, and to seal the covenant ;
but the latter only have a right in the sight of God ; for the
former appear to be godly ; but the latter only are really so :
the former have a visible, the latter have a real right.
50S VARIOUS DISTINCTIONS STATED.
I'l. There is a distinction to be made between a right to
sealing ordinances on onr own acconnt, and a right on the
acconnt of another. Tliiis jjious parents have a right for
sealing ordinances for themselves, on their own account, as
being themselves really in covenant with God, by a com-
pliance with it ; but their infimt children have a right to bap-
tism, not on their own account, but simply on that of their
parents, considered as parts of their parents, branches grown
out of the old root ; and so may be baptized without respect to
any internal qualification, at present inherent in them, either
moral or gracious.
OliJ. If, in infant baptism, no respect is had to any
internal qualification in the infant, then the seal is set to a
blank.
Ans. Then the seal is set to a blank, when there is no
covenant entered into ; but when there is a covenant entered
into and sealed, there is no room for the objection. But in
infant baptism there is a covenant entered into ; for God says
to the pious parent, " I will be a God to thee, and to thy seed; "
and the pious parent replies, " I choose thee for my God and
the God of my child." So that here is a covenant entered into
between God and the pious parent, in behalf of himself and
his infant, in the very act of offering it to God in baptism.
And baptism is a seal, not to a blank, but to this covenant,
which in fact takes place between God and the pious parent.
15. We are to distinguish between covenanting with God
actively, in a visible manner, as a pious parent does when he
dedicates his child to God in baptism, and promises to bring
it up in the nurture and admonition of the Lord ; and being
laid under the bonds of the covenant passively, as is the case
with the child. God speaks to the pious parent in that ordi-
nance, saying, " I will be a God to thee, and to thy seed ; that
is, if they will take heed to walk in my ways." The pious
parent answers, in the act of offering the child to baptism, " I
choose thee for my God, and for the God of my child ; and I
promise to bring up my child for thee; and O that it might
live in thy sight, be thy child, and walk in thy ways." The
parent is active; but the child is merely passive. We may
bring ourselves under the bonds of the covenant, by our own
act and deed, as the adult did in the plains of Moab, when they
renewed covenant there ; or we may be brought under the
bonds of the covenant, by the act of another authorized by
God so to do. Thus Moses laid all the infants in the congre-
gation, in the plains of Moab, under the bonds of the covenant ;
and thus parents, in offering their children to baptism, lay them
under the bonds of the covenant.
MR. Mather's scheme inconsistent with itself. 509
16. If no one is to be baptized, till by his own act and deed
he enters into covenant with God, be it the covenant of grace
or a graceless covenant, then no infant is to be baptized on
either plan ; because no infant, by his own act and deed, enters
into any covenant of any sort, or so much as knows, that there
is any covenant of any sort to be entered into. If the child
has a right to baptism, on its parents' account, and not on its
own, infant baptism can be vindicated, as well on the plan of
a gracious covenant, as on the plan of an ungracious one ; but
if the child's right to baptism is founded on its own personal
compliance with the covenant, infant baptism must be given
up on the plan of a covenant of moral sincerity, and a right
doctrinal belief; for no infant was ever thus qualified: but
some infants have been sanctified from the womb, and so, in
this sense, have been in the covenant of grace. (Luke i. 15.)
17. It must apparently be an unspeakable advantage to be
under the watch and care of a godly church, who have a real
spirit of fidelity in them ; and, like Abraham, will command
all under their care to fear the Lord. (Gen. xviii. 19.) And it
is equally evident, that it can be of no advantage to be under
the watch and care of an ungodly church, who will neither
walk in the ways of God themselves, nor bring up those com-
mitted to their care for God. God put confidence in Abraham
— "I know him, that he will command his children and his
household after him ; " but there is no confidence to be put in
an ungodly man, that he will be faithful to God, with respect
to his own soul, or the souls of his childreii. (Hos. vi. 4.
Matt. vii. 16—18.)
SECTION VIII.
MR. MATHER'S SCHEME INCONSISTENT WITH ITSELF.
There are three things in Mr. M.'s external covenant,
namely, the conditions required ; the privileges promised ; and
the seals ; and his ideas concerning each of these, as expressed
in his book, are inconsistent.
I. As to the conditions required, in order to a covenant right
to all covenant privileges, his ideas are inconsistent.
1. Sometimes he makes circumcision the only condition.
"For that by which," says he, " any one was to enter into this
covenant, was an external mark in the flesh. This is my
43*
510 MR. Mather's scheme inconsistent with itself.
covenant, which ye shall keep ])etwccn me and you, and thy
seed after thee ; every man child among you shall be circum-
cised ; but that by which any one enters into the covenant of
grace, is the circumcision of the heart."* So that the cir-
cumcision of the flesh brings men into the external covenant,
and gives them a covenant right to all its privileges ; just as
the circumcision of the heart brings men into the covenant of
grace, and gives them a covenant right to all the blessings of
that. But the circumcision of the heart, as the phrase is used
in Scripture, is a real compliance with the covenant of grace,
and is connected with eternal life. (Rom. ii. 29.) And ac-
cordingly, he speaks of the circumcision of the flesh as a com-
pliance with the external covenant. "This covenant remained
to be complied with ; Abraham must needs be circumcised."
And indeed, if Mr. M. was disposed to turn the covenant
with Abraham into his external covenant, of necessity the
circumcision of the flesh must be the only condition of it ;
because there was nothing else external which took place in
that covenant recorded in Gen. xvii., to which Mr. M. could
with any color lay claim ; for Abraham made no profession but
a profession of saving faith. But this was a visible compliance
with the covenant of grace, and not with the external cove-
nant ; if, therefore, he did any thing at all by way of com-
pliance with Mr. M.'s external covenant, it was only merely
and simply making " an external mark in the flesh."
2. And as Mr. M. thus sometimes represents the circum-
cision of the flesh to be a compliance with the external cove-
nant with Abraham, so he sometimes represents baptism as
entitling to all the privileges of his external covenant, under
the gospel dispensation ; for, according to him, all who are
baptized " are Abraham's children, and heirs according to the
promise." "For a child baptized in infancy," he says, "is
thereby as really brought into covenant, as one that is baptized
m riper years ; it conveys the same privileges to the one as to
* " That by which any 07ie enters into the covenant of grace is the circumcisio7i of
the heart." And yet he is obliged to deny this, (p. 21 ;) and to affirm that the
oircumcision of the heart intends no more than entering into -his external,
graceless covenant, in order to get rid of that plain text, (Ezck. xliv. 9,) " Thus
saith the Lord God, No stranger, uncircumcised in heart, etc., shall enter into
my sanctuarj' ; " -which is a prophecy of the glorious state of the church spoken
of in Isai. ii. 3, 4, 5 ; xi. 1 — 9 ; Ix. 21 ; -when Satan -will be bound, agreeable to
Rev. XX., and when Mr. M.'s external covenant -will be no more practised upon
in the -whole earth for a thousand years. For in that day, " Thus saith the Lord
God, No stranger, uncircumcised in heart, shall enter into my sanctuary ; " that
is, none shall be admitted but such who, in their profession, life, and conversa-
tion, appear to be godly. Tor in that day right doctrine and right discipline
-will universally take place, and then all Avill be agreed ; " for they shall see
eye to eye." (Is;u. lii. 8.)
MR. Mather's scheme inconsistent with itself. 511
the other." But the adult, having made a profession, was, in
tile apostolic age, by baptism received into full communion with
the church, in complete standing, as is evident from Acts ii.
37 — 47. And in this view Mr. M. considers infant baptism, as
" a valuable privilege ; as it entitles to the appointed means of
grace ; " that is, to all church privileges ; and insists, that those
who are baptized in infancy " should be told that they are
really in covenant with God ; that they are members of the
visible church, and are entitled to the privileges of it." And
as they have a title to the privileges, so " they are in duty
bound to seek the enjoyment of, and attend upon, these priv-
ileges." For, according to Mr. M., " a child dedicated to God
in baptism, is thereby brought into covenant with God, and
has a promise left to it of the means of grace, and the strivings
of God's Holy Spirit, in order to render them effectual for
salvation ; but an unbaptized child is left in the kingdom of
darkness." And he adds, "It is but trifling to say, that
although baptized persons may be styled members of the
church universal, yet they are not members of any particular
church." So that, upon the whole, it appears, that by baptism
alone, infants are made members of the church, in such sort,
as to have a divine right and title to all church privileges ;
which is full as much as can be said of any, who are in full
communion, in complete standing. And thus we see Avhat Mr.
M.'s scheme is, in this view of it. And here let us stop a
moment or two, and look round and consider where we are
now ; for if these things are true, it will follow, —
1. That no internal mental qualifications are now, or ever
were, requisite, in order to a right to all church privileges in
the sight of God ; neither moral nor gracious ; neither faith,
nor practice of one sort, or of the other ; no, nothing at all,
but only " an external mark in the flesh," or water baptism.*
* The land of Canaan was one chief external blessing of the Abrahamic cove-
nant. (Gen. xvii. 8.) A compliance with that covenant gave a covenant right
to a possession of it. (Xiim. xxxii. 11, 12.) The Israelites who came out of
EgjT)t were all circnmcisecl. (Josh. v. 5.) K, in circumcision, they fully com-
plied with that covenant on their part, then their carcasses did not fall in the
wilderness because they on thcii' part broke covenant, biit because God broke
covenant on his part. They on their part fulfilled the only condition on which
the land of Canaan was promised, but God was not true to the covenant on his
part ; so the fault was not in them, but in him ; and in this view. Lev. xxvi. and
Dcut. xxviii. are entii-cly inconsistent ^tith the Abrahamic covenant ; and so also
is the divine condiict in the expulsion of the Jews out of the land of Canaan by
Nebuchadnezzar, formerly, as well as in their present dispersion ; for they on
their part have always kept covenant ; for they have always circumcised their
children, from the time they took possession of the land of Canaan to this day ;
nor can Ps. i. 16, Isai. i. 10—15, Ezek. xliv. 9, Matt. v. 23, 2-1, Heb. iii. 19,
and a hundred other texts, be reconciled with this scheme.
And if baptism alone, without respect to any mental qualification, gives a
ol2 Mil. MATlIi:u's SCllKMK IN CON SI ST LINT WITH ITSKLF.
2. Ami tlninlore, in order to our being satisfied in our own
consciences, that we have a right in the sight of God to come
to the liOrd's table, we are not " to examine ourselves of our
knowledge to discern the Lord's body, of our faith to feed
upon him, of our repentance, love, and new obedience," as the
Assembly" of divines imagined a hundred and twenty years
ago ; nor arc we to examine ourselves of our doctrinal knowl-
edge, orthodoxy, moral sincerity, or of any thing else, of an
internal, mental nature ; for a right to the liOrd's supper has
no dependence on any thing of this nature. For but one thing
was needful to satisfy the conscience of the Jew, namely,
" the external mark in the flesh," which might easily be known.
And the Christian has nothing to do but to procure, and keep
by him, a well-attested certificate of his baptism, to give him a
full assurance of his right to come to the Lord's table.
3. For no crime, although of the most scandalous nature, could
vacate this right in the sight of God, or in the sight of con-
science ; because this right was not founded in any moral
qualifications whatsoever, but only in " an external mark in the
flesh," or water baptism. But the idolatry of the Jew did not
at all taKe away " the external mark in the flesh ; " nor can the
open infidelity and debauchery of the Christian prove, that the
certificate which he has of his baptism is not authentic. Let
the idolatrous Jew look on " the external mark in the flesh."
and let the infidel and immoral Christian look on his certificate,
and their consciences may be confirmed, in a full assurance
of their divine right and title to all covenant privileges.*
covenant right to all the external privileges of the visible chnrch of Christ, then
no consistent nacaning can be given to these texts, Matt, xviii. 17, xxii. 12, Cor.
V. 11, xi. 28, 29, Tit. iii. 10, 11, Rev. ii. 4, 5. etc. The truth is, by sealing
a covenant -we are bound to fulfil it ; but it is an actual compliance ■with a cove-
nant, that entitles us to its blessings. (Lev. xxvi. Deut. xxviii. liom. viii. 13.
Matt. iii. 9, 10.)
* This is a short and easy method for dishonest, cheating, promise-breaking
professors to come to the Lord's table with a good conscience ; and for those
■who live in the neglect of family prayer, and ■who, instead of bringing up their
children in the nurture and admonition of the Lord, train them up to live after the
flesh in cluimbering and wantonness ; ■while they themselves live in malice and
envy towards then- fellow- professors. Mr. M. is of opinion, that it is of very bad
and dangerous tendency, for those who arc admitted into the church to make a
profession of godliness, lest by their ungodly lives they should disgrace their pro-
fession, and tempt others to turn infidels, (p. 53, 54.) And for the same reason,
it is not best that any of the professed followers of Christ should pretend to be
honest men, lest tlieir dishonest practices should sink the holy religion of Christ
into contempt, and promote infidelity in the world ; and indeed it is come to this
already, that, among the Mahometans, it is a common thing, when men are
charged with cheating or suspected of any dishonest trick, to reply with indigna-
tion, " What ! do you think I am a Christian ? "
Nor can it be justified, in Mr. M.'s way of reasoning, for the church to require
a profession of moral honesty of those whom they admit to full communion ; for
MR. Mather's scheme inconsistent with itself. 513
4. Therefore no public profession of any kind, nor freedom
from public scandal, are necessary in order to a visible right to all
churcli privileges, in the sight of men. For, if our real right, in
the sight of God, does not depend on any internal qualification,
either moral or gracious, no pretence need to be made to any
such qualification, in order to a visible right. The Jew had
nothing to do, in order to prove his right, but only to make it
appear that he had been circumcised; and the Christian has
nothing to do, in order to prove his right, but only to make it
appear that he has been baptized. Nor can the church con-
sistently demand any thing further, on Mr. M.'s scheme ; for
what he says is the plain simple truth — "To require more
of the person to be admitted into the church, than is made
necessary by the covenant on which it is framed, is really
absurd." But if all these things are true, then it will follow, —
1. That Mr. M. is inconsistent with himself, in putting an
'•outward profession" along with "an external covenant rela-
tion," as he does, and for saying, as he does, " I will allow that
none but such as profess the Christian religion, and will endeavor
to conform his practice to the rules of it, ought to be admitted
into the church ; " and for asserting, that " the disorderly and
vicious should be debarred." For, if baptism alone is all that
is necessary to a covenant right to all church privileges, then
baptism alone is all that ought to be required in order to an
admission into the church ; nor is a public profession, or free-
dom from public scandal, at all requisite. If baptism alone gives
a covenant right to all church privileges ; if there is " a promise
every one of his objections against a profession of godliness are of full force
against a profession of a disposition honestly to pay our debts, and act up to our
word and promise in our dealings with our fellow-men. For, 1. Such an honest
disposition is an Divisible quahfication, and we cannot be certain that men have
it in their hearts ; and therefore on this i^lan there can bo no visible church.
(p. 48.) 2. Besides, according to this, the design of God must have been to have
made a visible distinction between honest and dishonest men. But this is con-
trary to Scripture, which represents the visible church like a net which catches
all sorts, good and bad. (p. 49, 50.) 3. Admission to full communion on this
plan will do hurt to men's souls, tend to make them think they are honest when
they arc not, and to blow up pride in their hearts, and to make them say with
the Pharisee, " God, I thank thee, I am not as others are, extortioners, unjust,
etc. (p. 52, 53.) 4. And it will tend greatly to wound religion, when after-
wards they neglect to do as they say, and arc not honest to pay their debts,
(p. 54.) 5. Besides, this scheme makes infant baptism a mere nullity; for if
moral honesty is a necessary quahfication for scaling ordinances, then infants
cannot receive the seal ; for the church can have no positive evidence that they
have an honest disposition. The Anabaptists, therefore, are right in rejecting the
baptism of infants, (p. 54.)
These are Mr. ^I.'s " most weighty and material objections, an answer to which
he has never yet seen attempted." But it so happens, that they are of equal
weight against himself, unless he will say, that moral honesty is not a qualifica-
tion necessary for church membership.
511 Mil. MATHKU'S SCHEME INCONSISTENT WITH ITSELF.
left '' by God to those who liavc tliis ; no man. nor any number
of men under heaven, hav^e a right to re(iuire any thing else ;
so that, to insist that "none but such as profess tlie Christian
rehgion, and will endeavor to conform his practice to the rules
of it, ought to be admitted into the church ; " and that " dis-
orderly and vicious persons ought to be debarred;" "and to
keep such back from enjoying the privileges and means appointed
for the good of their souls," is a very strange aflair ; and, there-
fore, to use Mr. M.'s own words, and to apply them to his own
conscience, " I would request such as have thought and acted
upon this scheme, impartially to examine what I have offered.
It is surely no small matter to shut the kingdom of heaven, as
the visible church is often called, against men, and not to suffer
such to enter as would.-' A horrid crime, indeed ! and yet the
very crime of which Mr. M. stands publicly convicted out of
his mouth ; for he shuts the kingdom of heaven against all
baptized persons, and will not admit one of them into the
church, "but such as profess the Christian religion, and endeavor
to conform their practice to the rules of it; " although, accord-
ing to his own scheme, they are as much in the church as he
is, and have as good a right to all church privileges as himself.
2. Therefore Mr. M. may be publicly called to an account, and
admonished out of his own mouth, in his own words, for making
infant baptism " a mere nullity, a thing of nought." " And
what is a baptized infant to be accounted of? Is he a member
of the visible church, or is he not?" (p. 54;) and be rebuked
for his conduct, for practically " representing and treating
such as are baptized, as if they were not really in covenant,"
(p. 56,) by refusing to admit them to covenant privileges with-
out a profession, when, according to his own scheme, he ought
to tell all baptized persons, that " they are really in covenant
with God ; that they are members of the visible church ; and
are entitled to the privileges of it," (p. 55, 56,) merely by their
baptism, without any profession at all, and without any endeav-
ors at all, even all of them, " old and young, moral and im-
moral." (p. 42.)
3. For to say, that' " the disorderly and vicious ought to be
debarred," and so "to require more than is made necessary by
the covenant, on which the church is framed, is really absurd ;
for if baptism gives a covenant right to the Lord's supper,
nothing else is necessary.
4. To say, that " the disorderly and vicious ought to be
debarred" by the church, is to say implicitly, that such ought
to debar themselves ; their own consciences ought to pronounce
sentence upon them. But what if a man's conscience should
MR. Mather's scheme inconsistent with itself. 515
happen to be convinced of this plain Scripture truth, that to
rise in rebellion against the great God, is one of the most
"disorderly" things a creature can be guilty of; and that to
continue obstinate in this rebellion, after all the external means
which God has used to reclaim us, is one of the most •' vicious " ?
Must not his own conscience debar him on Mr. M.'s scheme?
Or will it do to tell such a man, " Had you been guilty of steal-
ing but five shillings from one of your neighbors, for this sin,
if considered only as against man, your conscience ought to
have debarred you, until you had come to repentance and made
restitution ; but your conscience ought not to debar you for
^- being an obstinate, impenitent rebel against the God of heaven,
~. the great Sovereign of the universe " ? Or might we not, for
telling a man thus, be in danger of that rebuke in Mark xxiii,
24, "Ye blind guides, which strain at a gnat, and swallow a
camel?" For to rise in rebellion against an earthly prince,
would be esteemed more " disorderly and vicious " than barely
to steal five shillings from our neighbor ; and to rise in rebellion
against the great God is doubtless more "disorderly and vicious "
than to rise in rebellion against an earthly monarch. In a
word, if baptism alone does not entitle to all church privileges
both "young and old, moral and immoral," without respect to
any mental qualification whatsoever, it will not be easy to find
a place where a man may set his foot down and be consistent
with himself, unless we return back to the good old way, to
the apostolic plan, according to which, not baptism, but saving
faith, is considered as the condition of the covenant, and that
which entitles to all its blessings. (Gal. iii. 26, 29.) "For ye
are all the children of God by faith in Jesus Christ. And if ye
are Christ's, then are ye Abraham's seed, and heirs according to
the promise."
Mr. M. says, (p. 42,) "As to baptized children, I allow they
have a right to the sacrament of the Lord's supper, but not a
right of immediate possession, according to the apostle's repre-
sentation in Gal. iv. 12: 'Now, I say, that the heir, as long as
he is a child, differeth nothing from a servant, though he be
lord of all, but is under tutors and governors, until the time
appointed of the father.' " But the child, though ever so young,
eats bread at his father's table, and no one disputes his right.
And when the child is of age, and his father is dead, and the
estate is to be divided among the heirs, the child has nothing to
do in order to prove his right to a share in his father's estate,
but to bring a certificate from the town clerk, in order to prove
from the town records, that he is the child of the deceased.
Nor is such a child obliged to make any profession, or to enter
al6 MR. MATIIEU'S SCHEME INCONSISTENT AVITIF ITSELF.
into any covenant before the Conrt of Probate, in order to come
to a possession of his right. The law gives him liis right witli-
out any such prcre([uisites ; for his right is not founded Uj)on
any thing of such a nature, but simply upon his being the child
of such a father. This, therefore, is the only point to be proved ;
and just the same, to be consistent, must be the case on Mr.
M.'s j)lan. The only point which one who was baptized in
infancy, has to prove, when he becomes adult, in order to take
possession of his right, is, that he was baptized. Let him,
therefore, produce a well-attested certificate of this, and nothing
further can be demanded.
If it should be said, that all that Mr. M. means is, that bap-
tism gives a conditional right to the Lord's table, that is, a right
upon condition of a profession of religion and freedom from
scandal, — it may be replied, that the unbaptized have a right to
sealing ordinances upon these conditions, according to Mr. M.'s
own scheme, and therefore this cannot be his meaning ; for
this, to use his own words, would be to make baptism "a mere
nullity, a thing of nought." But this brings us, in the next
place, to observe, —
II. That Mr. M.'s ideas of the peculiar privileges of his
external covenant are also inconsistent. For if it should be
inquired, What advantage hath Mr. M.'s graceless covenanter,
or what profit is there in baptism administered upon a graceless
covenant, — he has no right, upon his scheme, to the apostle's
answer in Rom, iii. 1, 2 — " Much every way," etc.
1. For, as to the oracles of God, which he claims for one of
the chief privileges of his external covenant, he will grant, that
they are common to the unbaptized ; that is, the unbaptized have
as good a right to read and hear the word of God as the bap-
tized have ; and as good a right to believe and embrace the
gospel ; for, by Christ's last commission, the gospel is to be
preached to all nations, to the uncircumcised Greek as well as
to the circumcised Jew ; yea, to every creature ; and that pre-
vious to, and in order to prepare men for baptism, (Mark xvi.
15, 16,) — so that there is not the least need of being in his
external covenant in order to have as good a right to hear and
believe, and be justified by the gospel, as any man on earth has ;
for there is no difference. (Rom, iii. 22 : compare Matt. x. 5, 6 ;
xxviii. 19.)
2. As to sealing ordinances, he is full in it, that baptism
alone gives no righ., to them, for ourselves, or for our children,
which can be enjoyed without a profession of the Christian
religion, and freedom from scandal ; and one who never was
baptized, may, on his scheme, be admitted to sealing ordinances
MR. Mather's scheme inconsistent with itself. 517
for himself and his children, upon the same terms ; no higher,
nor lower, being required ; so that there is no advantage, in this
respect, in being in his external covenant.
3. As to the influences of the Spirit, whereby the means of
grace are rendered effectual to the salvation of sinners, he holds,
that no unconverted man has a covenant right to them ; but
that God hath mercy on whom he will have mercy ; and has
been at the pains to publish a labored sermon on the subject, to
prove the point, and to answer objections ; which was printed
but six years ago ; and if this be true, the baptized cannot
claim a covenant right to these influences of the Spirit, any
more than the unbaptized ; and therefore, although in the book
now under consideration, he says, " A child dedicated to God
in baptism is thereby brought into covenant with God, and has
a promise left to it of the means of grace, and the strivings
of the Spirit, in order to render them efl"ectual for salvation ;
but an unbaptized child is left in the kingdom of darkness ; "
yet it is true, on his own scheme, that such a baptized child,
while in a Christless state, is under the wrath of God, the curse
of the law, a child of the devil, and an heir of hell, and is
dependent on God's sovereign mercy, as really as any other
child. Yea, he declares, in his Sermon on Divine Sovereignty,
that " sometimes those who to an eye of reason are the most
likely to partake of the blessings of the gospel, are passed by ;
and others, of whom we have little or no hope, are recovered
by sovereign grace, and enriched with saving mercy. Thus
we should have thought Judas, who was one of Christ's disci-
ples, and his constant follower, was more likely to obtain the
blessing of saving mercy than Saul, who was a fierce, zealous,
and open enemy to Christ ; but we see God ordered it other-
wise ; " and he adds, " This was not a thing peculiar to that
generation ; but it is the sovereign grace of God, by which any
one, at any time, is brought to obey the truth to the saving
of his soul."
4. As to the advantage of church discipline, Mr. M. grants,
what every body knows to be too true, that the baptized are
taken no more care of, generally, than the unbaptized. Nor
will it mend the matter, if we should all embrace Mr. M.'s
scheme, and fill up our churches more and more with ungodly
men ; for gospel discipline never was, and never will be, main-
tained by ungospel churches ; for so long as men are them-
selves at heart enemies to the religion of Christ, its doctrines
and duties, they will not themselves be cordially subject to its
doctrines and duties ; much less join heartily to brhig others
to be in subjection to them ; as it is written, " Do men gather
VOL. II. 44
519 MR. MATIir.u's SCIIKME INCONSISTENT WITH ITSELF.
grapes of thorns, or figs of thistles ? Even so every good tree
bringetli forth good fruit ; but a corrupt tree bringeth forth
corrupt fruit."
III. ?sor are his ideas of the seals of the covenant any more
consistent : for his, notion of a seal is, that it is a rite of con-
firmation, whereby, in a mutual covenant, both parties bind
themselves to comply with the covenant contained in the
written instrument. But he grants, that in the written instru-
ment, in the present case, the covenant of grace is contained,
and is the princi])al thing ; and yet, by scaling this instrument,
we do not pretend to a compliance with the covenant of grace
in our own consciences, or profess any such thing before the
world ; nay, we do not profess to have, in the lowest degree,
a heart to comply with it, nor mean that the act of sealing
siiould have this import : although in all other matters, except
those of religion, this is what is meant by sealing. But in-
stead of a compliance with the covenant of grace, which is
the principal thing, according to him, contained in the written
instrument, we only profess a compliance with his graceless
covenant, and bind ourselves to such religious exercises and
endeavors, as are consistent with a total rejection of the cove-
nant of grace in our heart ; even such a total rejection, as God
threatens with eternal damnation. But of this we have spoken
before. Sect. Y. Thus inconsistent are Mr. M.'s notions of his
external covenant, its conditions, its peculiar privileges, and its
seals.
To mention but one inconsistence more in Mr. M.'s scheme :
The external covenant is, according to him, the appointed
means ; and saving faith and conversion, or a compliance with
the covenant of grace, is the end. And yet he says, " Although
a person was in a state of grace, and consequently included in
the covenant of grace, yet this covenant remained to be com-
plied with ; Abraham was a true believer before, yet he must
needs be circumcised." But if Abraham was converted and
justified before he was circumcised, then circumcision was not
instituted as a means of his conversion, or as a prerequisite to
his justification. Mr. M. adds, that his externai, graceless cove-
nant is also to be a means " to train up believers in holiness : "
that is, holy Abraham, instead of those holy exercises in which
he had lived above twenty years, even ever since he began a
holy life, was in (Gen. xvii.) by God Almighty laid under cove-
nant bonds, to enter into a course of unholy religious exercises,
such as take place in impenitent, self-righteous sinners, to the
end that he might "be trained up in holiness." Gal. iii. 3:
"Are ye so foolish ? having begun in the spirit, are ye now
MR. Mather's scheme inconsistent with itself. 519
made perfect by the flesh '' " Besides, that believers should
be under the bonds of two covenants, of a nature as contrary
and inconsistent as sin and holiness, is what cannot be rendered
consistent. And to say, that this external covenant is neither
sinful nor holy, is either to say. that there is a whole system
of religious exercises of heart, which are neither conformable
nor unconformable with the holy law of God ; which is to
deny, that the law of God is a universal rule of life, contrary
to the whole tenor of Scripture, (Gal. iii. 10. Matt. xxii.
37 — 40. 1 Cor. x. 31 ;) or, which is equally absurd, to say,
that no exercise of heart is required in his external covenant ;
nothing but bodily motions, unconnected with the- heart. In-
deed, the very notion of two rules of duty, a holy, and an
unholy one, which is essential to his notion of two covenants,
is an inconsistence ; for two contrary laws, instead of binding
both at once, must mutually destroy each other, and can
neither of them bind to any thing. That law which is a
schoolmaster to bring us to Christ, requires sinless perfection on
pain of eternal damnation. (Compare Gal. iii. 24, with verse 10.)
And thus I have finished the remarks which I designed to make
on Mr. Mather's book. There are other things contained in it
equally exceptionable ; but if his external covenant, which is
the foundation of his whole scheme, is proved to be an un-
scriptural and inconsistent thing, his whole scheme is suifi-
ciently confuted. Besides, while the whole controversy is
reduced to one single point, the common people will be under
better advantages to make a judgment for themselves. But
now, the only point which the reader has to determine, in order
to settle the whole controversy in his own mind, is this, namely.
Are baptism and the Lord's supper seals of the covenant of
grace, or of a graceless covenant 1
To conclude : Let it be remembered, that " the West-
minster Confession of Faith," which is adopted by the church
of Scotland, '• and the Savoy Confession of Faith," which is
adopted by the churches in Massachusetts and in Connecticut,
declare that " sacraments are holy signs and seals of the cove-
nant of grace." And let it be remembered, that these con-
fessions of faith know nothing of Mr. M.'s external, graceless
covenant, either name or thing. And let it also be remembered,
that " the heads of agreement " which were assented to in
England in the last century, by those called Presbyterians and
Congregationalists, and which are adopted by the churches in
Connecticut, declare, "that none shall be admitted as members,
in order to communion in all the special ordinances of the
gospel, but such persons as are knowing and sound in the fimda-
520 Mil. Mather's schf:me inconsistent with itself.
mental doctrine of the Christian religion ; without scandal in
their lives ; and to a judgment regulated by the word of God,
are persons of visible holiness and honesty, credibly professing
cordial subjection to Jesus Christ." (Ezek. xliv. 9. Rom.
X. 10.) And further, let it be remembered, that this is the plan
on which those churches are professedly founded ; for the
general council at Saybrook, A. D. 1708, came unanimously
into this result, namely, " As we assent to the foregoing
heads of agreement, so we unanimously resolve, as the Lord
shall enable us, to practise according to them."
NoAV, the question is, whether this plan is agreeable to the
word of God, or not ; for we are all agreed, that the word of
God is the only standard by which all creeds and confessions
of human composure are to be tried. Mr. Mather has offered
what he thought proper on the one side, and I have offered
what to. me appears needful on the other; and now it belongs
to every reader to judge for himself.
And now, therefore, O reader, as this grand and important
question, in which thy soul is deeply interested, as well as
the souls of many thousands of others, is referred to thee,
that thou mayst make a judgment for thyself, so I entreat
thee, before God, and the Lord .Tesus Christ, and the elect
angels, who are spectators in this controversy, to set aside
all carnal affections and worldly considerations, and to view
the whole in the light of God's holy word, and to make up
a judgment for thyself, as in the presence of God, and with
the same uprightness and impartiality, as though the last trum-
pet was to sound on the morrow, concerning this question,
namely. Whether baptism and the Lord^s supper are seals of
the covenant of grace, or of a graceless covenant ? for on this
single point turns the whole controversy. And now, may God
Almighty, the Father of lights, grant unto thee a discerning
mind and a sound judgment, of his infinite mercy, through
Jesus Christ. Amen.
A CAREFUL AND STRICT EXAMINATION
or THB
EXTERNAL COVENANT,
AND OF THE PRINCIPLES BY WHICH IT IS SUPPORTED:
A REPLY
TO THE KEV. MR. MOSES MATHER's PIECE, ENTITLED
"THE VISIBLE CHURCH IN COVENANT WITH GOD,
FURTHER ILLUSTRATED," &c.
A VINDICATION
OF THE PLAN ON WHICH THE CHURCHES IN NEW ENGLAND
WERE ORIGINALLY FORMED.
INTERSPERSED WITH REMARKS UPON SOME THINGS ADVANCED BY MR.
SANDEMAN, ON SOME OF THE IMPORTANT POINTS IN DEBATE.
I DO NOT MENTION THE ADMINISTRATION OF SACRAMENTS UPON THIS OCCASION
BECAUSE, THOUGH THEY HAVE SO NOBLE AND EFFECTUAL A TENDENCY TO IM-
PEOTE men's minds IN PIETY, AND TO PROMOTE CHRISTIAN EDIFICATION, YET
1 DO NOT REMEMBER TO HAVE HEARD OF ANY INSTANCE IN WHICH THEY HAVE
BEEN THE MEANS OF MEN'S CONVERSION ; WHICH IS THE LESS TO BE WON-
DERED AT, AS THEY ARE APPOINTED FOR A VERY DIFFERENT END."
Dr. Doddridge's Sermon on Regeneration.
44*
PREFACE.
The design of my writing on the sacramental controversy
has been, to vindicate the plan on which the churches in New
England were originally formed, when this country was first
settled by our forefathers. And in order to this, I have had it
in my view to prove these three propositions, namely : —
I. That those who are qualified to ofier their children in
baptism, are equally qualified to come to the Lord's table ; and
that therefore the half-way practice, which has so much pre-
vailed of late in the country, is unscriptural.
II. That baptism and the Lord's supper are seals of the
covenant of grace ; and that, therefore, those who know they
have no grace, cannot be active in sealing of it, consistently
with honesty and a good conscience.
III. That there is no graceless covenant between God and
man existing, suited to the state and temper of. graceless men,
a compliance with which they might, as such, consistently
profess and seal ; and that, therefore, there is no door open for
graceless men, as such, to enter into covenant with God. I
say, I have had it in my view to prove, —
1. That those who are qualified to offer their children in
baptism, are equally qualified to come to the Lord's table ; and
that, therefore, the half-way, practice which of late has so much
prevailed in the country, is unscriptural. And this point,
theoretically considered, seems to be settled. With respect to
this, Mr. Mather, in his book entitled " The Visible Church in
Covenant with God further illustrated," etc., says, " As to the
half-way practice, I am in it, but not for it. I have no dispo-
sition to oppose the doctor in his endeavoring to break up that
524 PREFACE.
nnsa'iptiiral practiced And since those ministers who are in this
])ractice, do grant it to be unscriptural, which, so far as I know,
all of them do, nothing now remains but to pnt them in mind,
that "the second commandment roiuirelh the receiving, observ-
ing, and keeping pnre and entire, all such religious worship
and ordinances as God hath appointed in his word." And the
commission of our Lord and Master obligeth us to teach his
disciples to observe all things whatsoever he hath commanded
them. And how unkind must it be in the people, to necessitate
their ministers to counteract their own consciences, by con-
tinuing in an unscriptural practice, in condescension to their
ignorant, unscriptural notions ! But much more unkind still
must it be in clergymen who know the practice to be unscrip-
tural, to lift up their voices on high, and raise a popular clamor
against those ministers who, at no small risk, venture to lay
aside the practice, that they may approve themselves to God
and to their own consciences. But it may be said, to Mr.
Mather's honor, that he is not of the number of those who act
so unkind a part to honest men.*
* Our forefathers began to settle in New England in 1620, without the half-
way practice. It was brought in 1G62, forty years after, when the first generation
were generally dead, by a sjTiod at Boston. This synod professed to believe
that none had a right to the seals for themselves, or their children, but true
believers and real saints ; however, they thought a less degree of grace would
qualify for one ordinance than for the other ; and on this principle the half-way
practice was introduced. The principle they acted upon is now given up. We
are all agreed, tliat he who is qualified to off"er his children in baptism, is equally
qualified to come to the Lord's table ; and so we are all agreed, that the half-way
practice is unscriptural. Some feel themselves bound in conscience to make the
Scripture their only xvle of faith and practice ; others do not think themselves
bound. On this point let the following texts be consiilted : Deut. iv. 2. Matt.
V. 19. Luke vi. 46 ; xxii. 19. James ii. 10. Matt, xxviii. 20 ; xv. 6. Besides,
we, who are ministers, may do well to consider, that although our congregations,
while secure in sin, may be well pleased with an unscriptural practice, and with
us for continuing in it against the light of our own consciences, yet, if they
should ever be awakened out of their carnal sccuritj-, if they should ever be
converted, our conduct might stand in a shocking point of light, in the view of
their consciences. And yet, from Sabbath to Sabbath, we pray that the Spirit
of God may be poured out, and that sinners may be convinced and converted.
This aff"air doubtless gives pain to many a heart. What a pity it is, that the
clergy have not a heart to unite in what they know to be the true scriptural
practice ! The honor of Christ and of Christianity are interested in this matter
It ought to be attended to with the utmost seriousness and honesty.
PREFACE. 525
2. Another point I undertook to prove was this, namely,
That baptism and the Lord's supper are seals of the covenant
of grace. This was one chief point I had in view in my
answer to Mr. M.'s former book on this controversy; and this
point also Mr. M. expressly grants me in his second book,
(p. 58.) Speaking of the covenant with Abraham, he says,
" The covenant of grace was evidently and confessedly con-
tained, set forth, and confirmed, by the particular appointment
of circumcision." But if baptism and the Lord's supper are
seals of the covenant of grace, how can those who knowingly
reject the covenant of grace in their hearts, seal it with their
hands, consistently with honesty and a good conscience ? Here
it may not be amiss to repeat some of the articles of the creed
published in my fourth Dialogue, that the reader may judge for
himself whether they are true or not : " I believe that any
man, who seals any covenant, doth, in and by the act of sealing,
declare his compliance with that covenant which he seals;
because this is the import of the act of sealing. I believe that
it is of the nature of lying, to seal a covenant, with which I do
not now, and never did, comply in my heart, but rather habit-
ually and constantly reject. Therefore I believe that a man
who knows he has no grace, cannot seal the covenant of grace
honestly and with a good conscience." It belongs to Mr.
Mather, if he means to maintain, that those who know they
have no grace, can seal the covenant of grace honestly and with
a good conscience, to say how ; for as yet he has said nothing
on this point. And indeed, we must either give up the import
of sealing, or give up the covenant of grace, as the covenant to
be sealed ; or say that graceless men have some grace, and do,
in a measure, truly and really comply with the covenant of
grace, and so have really a title to pardon and eternal life, or
we cannot be consistent ; nor then neither. For to say, that
graceless men have some grace, is a contradiction. And to say
they have no grace, and yet may honestly seal the covenant of
grace, is to deny the import of sealing ; for sealing a covenant
always denotes a present consent of heart to the covenant
sealed ; and, therefore, to seal a covenant which I reject with
526 PREFACE.
niy whole heart, is a practical falsehood. But if I do not reject
it with my whole heart, I have a degree of true love to it ; that
is, I have a degree of true grace ; and so am in a pardoned and
justified state. But still it remains true, that those who know
they have no grace, cannot seal the covenant of grace with a
good conscience, because it is a practical falsehood. Indeed,
men may be so far gone in wickedness, as to allow themselves
in lying to God and man; but their conduct cannot be justified,
when, with the assembled universe, they appear before the bar
of God. For as has been said, sealing a covenant always
denotes a present consent of heart to the covenant sealed.
In this sense it has always been understood by mankind in
their covenants between one another in deeds, in bonds, etc.
Sealing denotes a present consent of heart to the contents of
the written instrument ; and therefore no honest man will seal
the written instrument until in heart he consents to the con-
tents of it. And should any man seal a written instrument,
and at the same time declare before evidences that at present
he did not consent to it, it was not his free act and deed, the
act of sealing would in its own nature be of no significance.
The whole transaction would be perfect trifling. Mr. M. says,
"I am very sensible, that the Christian church has always
esteemed sealing ordinances as seals of the covenant of grace.
On God's part, they are seals to the truth of the whole revealed
will of God. On our part, they are seals binding us to pay a
due regard to the whole revelation ; and accordingly, any breach
of moral rule or gospel precept has been esteemed by the church
as a breach of covenant in its members." He, therefore, who
is, habitually, totally destitute of that holiness which the law
of God requires, and of that repentance toward God, and faith
toward our Lord Jesus Christ, to which in the gospel we are
invited, and lives in a total neglect of that religion which flows
from the love, repentance, and faith required in the law and
gospel ; even he does not consent to the covenant of grace in
his heart, in the least degree, but lives habitually, totally, and
universally, in the breach of it, without ever complying with it
in one single act. And can a man, conscious to himself that
PREFACE. 527
this IS his character, with a good conscience seal this covenant,
or can a Christian church allow of such hypocrisy ?
3. The other point which I designed to prove was this :
that there is no graceless covenant between God and man
existing ; that is, no covenant in which God promises religious
privileges and spiritual blessings to graceless men, upon grace-
less conditions ; that is, to graceless qualifications, which grace-
less men. while such, may have ; and that, therefore, baptism
and the Lord's supper cannot be seals to such a covenant. And
Mr. M. in his preface seems as if he intended to give up this
point also ; for he calls this graceless covenant " a graceless
phantom ; " which is really to grant the whole which I contend
for ; for this is the very point I meant to prove, namely, the
non-existence of such a covenant ; for God's covenant requires
holiness, and nothing else ; and it promises eternal life to those
who comply with it. But its blessings are not promised to
graceless men, as such, nor to graceless qualifications.
However, if we will read Mr. M.'s book through, we shall
see that he is so far from giving up this covenant as " a graceless
phantom," that he has exerted himself to the utmost to save
this "graceless phantom" from non-existence ; because, without
it, he knows no way in which graceless men, as such, can be
admitted into the visible church of Christ. For he does not
pretend that they can make a profession of godliness ; yea, he
is confident that none may warrantably make a profession of
godliness, unless they have the highest degree of assurance.
There must therefore be a graceless covenant for graceless
men, as such; to profess which, requires nothing more, noth-
ing higher, than graceless qualifications as necessary conditions
of its blessings ; or graceless men, as such, cannot profess a
present consent to any covenant at all ; and so cannot be
admitted as members of the visible church, which, he says,
" is in covenant with God," or have a covenant right to cove-
nant blessings. For they who are destitute of the qualifications
necessary to a covenant right to covenant blessings, can have
no covenant right to them. To say otherwise, is an express
contradiction.
528 PREFACE.
The method wliich in my former piece I took to prove the
iion-existLMice of such a graceless covenant as has been de-
scribed, was, 1. To turn tlie reader to the covenant with Abra-
ham, the covenant at Sinai and in the plains ofMoab, andto the
gospel covenant, that he might see, with his own eyes, that
these were, each of them, holy covenants, which required a holy
faith, a holy love, a holy repentance, a holy obedience ; and that
those who have these holy qualifications are entitled to eternal
life. Nor is there any matter of fact in Scripture plainer than
this ; so that none of these were that graceless covenant for
which Mr. M. contends, which promises its blessings to grace-
less men, as such. Nor has Mr. M. pointed out one unholy
duty in that covenant with Abraham, (Gen. xvii. ;) nor one
unholy duty in that covenant at Sinai, or in that covenant in
the plains of Moab, or in the gospel covenant ; nor has he
denied, that eternal life is promised to every one who complies
with God's covenant, as exhibited in these various ways, at
these several times ; so that my argument, from the nature of
the covenant, as it is to be found in the written instrument,
stands unanswered. And let it be remembered, that this argu-
ment is conclusive, without determining the nature of holiness,
or faith, or repentance, or entering at all into the disputes which
subsist between the Calvinists, Arminians, Neonomians, Anti-
nomians, etc., relative to the perfection of the divine law, total
depravity, regeneration, etc. For if it be proved that God's
covenant, to which God's seals are annexed, promises salvation
to those who consent to it, and that there is a certain connec-
tion between a real compliance with it and eternal life, then
Mr. M.'s external covenant, to which he says the seals are
annexed, which does not promise salvation to those who consent
to it, nor establishes any certain connection between a real
compliance with it and eternal life, is essentially different from
God's covenant, and so is, strictly speaking, "a graceless phan-
tom." But, 2. In order to prove the non-existence of a graceless
covenant, I introduced the doctrines of the perfection of the
divine law, and of total depravity, into the argument, as thus :
since the divine law requires holiness, and nothing but holiness,
PREFACE. 529
and since the unregenerate are totally destitute of the holiness
required, there is therefore no covenant existing between God
and man, with which the unregenerate, while such, do comply
in the least degree. Upon which Mr. M. declares " that he is
become sensible that our different sentiments, in this particular,
(terms of communion,) are, in a great measure, owing to our
thinking differently upon other important points ; " and so he
has offered to the public his own scheme of religion, which
may be summed up in thiese eight articles: —
1. That self-love is essential to moral agency.
2. That this self-love, which is essential to moral agency,
is by the divine law required of us as our duty.
3. That this self-love, which is essential to moral agency and
our required duty, is, in our present guilty state, absolutely
inconsistent with that love to God which the law originally
required of Adam before the fall, and which is still reqiired
in the moral law.
4. That our natural total depravity arises merely and only
from its being thus inconsistent with this self-love to love God.
5. That in these circumstances it is contrary to the law of
God, and so a sinful thing, for us to love God.
6. That our natural total depravity, not being of a criminal
nature, doth not disqualify us for sealing ordinances; as it
entirely ceases to be our duty, since the fall, to love tha
character of God which was exhibited in the law to Adan-
And more especially, —
7. That now, since the fall, we are naturally inclined aid
disposed, our total depravity notwithstanding, to love the V^v
character of God, which is revealed in the gospel, so hat
we shall, without fail, love it as soon as known, withou*any
new principle of grace. For, these things being true, will
follow, —
8. That unregenerate sinners, who are awakened an exter-
nally reformed, must be considered as being, in the t^nper oi
their hearts, as well aflfected to the gospel, did th^/ ^"^ know
it, as the regenerate; and their religious desire^ "^"^^ enaeavors
as being of the same nature and tendency ; ^"*^ therefore they
VOL. n. 46
530 PREFACE.
may enter into covenant with God, and attend sealing ordi-
nances, witli as mncli propriety as the regenerate.
This is the sum and substance of his scheme. And in this
scheme of principles we may see the fundamental grounds of
his thinking differently from us in the particular point under
consideration, namely, the terms of communion.
The design of the following sheets is, first of all, to review
Mr. M.'s external covenant, to see if its true and real nature can
be known ; and then to show its inconsistency with the doc-
trines of the perfection of the divine law, and of total depravity,
as held forth in the public formulas approved by the church of
Scotland, and by the churches in New England. After which,
the leading sentiments of his scheme of religion shall be con-
sidered, his mistakes be pointed out, and the opposite truths
be briefly stated and proved from the word of God ; that the
nature of ancient apostolic Christianity may be ascertained from
the infallible oracles of truth ; to the end that the right road to
heaven may be kept open and plain for the direction of awak-
ened sinners, and for the confirmation and comfort of young
converts.
\
\
INTRODUCTION.
SEVERAL PHRASES EXPLAINED, AND QUESTIONS STATED.
In order to prevent and cut off all needless disputes, and
that the reader may clearly understand the following sheets,
the meaning of several phrases shall be explained. Particu-
larly, —
1. By a conditio7ial covenant is meant, a covenant which
promises its blessings upon some certain condition ; so that no
one can claim a covenant right to its blessings, if destitute of i
the requisite qualifications.
2. By the covenant of works is meant, that covenant which
promises eternal life upon condition of perfect obedience,
through the appointed time of trial, and threatens eternal death
for one transgression.
3. By the covenant of grace is meant, that covenant which
promises pardon, justification, and eternal life through Jesus
Christ, to all who repent and believe the gospel ; that is, to real
saints, and to no others.
4. By a graceless covenant is meant, a covenant which
promises its blessing to graceless men, as such, on certain
conditions, or qualifications, which are professedly graceless,
and which may take place in graceless men, while such.
5. By complying with a covenant is meant, doing that, or
having those qualifications which, according to the tenor of
the covenant, entitles to its blessings. Thus, for instance,
Adam could not have been said to have complied with the
covenant of works which he was under, until he had perse-
vered in perfect obedience, through the whole time of trial ;
for nothing short of this Avould have entitled him to a con-
firmed state of holiness and happiness, that is, to eternal life ;
'AO.
INTRODUCTION.
as all grant. And thus a sinner cannot be said (o have com-
plied with the covenant of grace, whatever legal terrors he
has had, and whatever pains he has taken in religion, until
by the first act of saving faith he is united to Jesus Christ ; for
nothing short of this entitles iiini to pardon, justification, and
eternal life, according to the gospel ; as is written, (John iii.
18, 36,) "He that believeth not is condemned already, and the
wrath of God abideth on him." Indeed, Mr. M. says, " that
no man, short of perfection, can be properly said to have com-
plied with the gospel." But our Savior declares, with great
solemnity, (John v. 24,) "Verily, verily, I say unto you, He
that heareth my word, and believeth on him that sent me, hath
everlasting life, and shall not come into condemnation ; but is
passed from death to life." So that on the first act of saving
faith a sinner becomes entitled to eternal life. (Gal. iii. 26,
29.) "For ye are all the children of God by faith in Jesus
Christ. And if ye be Christ's, then are ye Abraham's seed,
and heirs according to the promise." Again, a man may be
said to have complied with any supposed graceless covenant,
when he has the graceless qualifications to which the blessings
of that covenant are promised, but not before. So that, if a
" fixed resolution to forsake all known sin, and practise all
known duty," is a requisite qualification to the blessings of this
covenant, then no man has a covenant right to the blessings
of it until he is " come to this fixed resolution ; " that is, if
there is an external covenant, " distinct from the covenant of
grace," promising to the visible church all the " external
means of grace, and the strivings of God's Holy Spirit, in
order to render them effectual for salvation," by which the
visible church is constituted. And if this " fixed resolution is
absolutely necessary to church membership, and so to a title to
these promises, then no man has a title to these promises, or "
is qualified to be admitted a member of the visible church,
until he is, in fact, " come to this fixed resolution : " but when-
ever he is " come to this fixed resolution," he ought to be con-
sidered as having complied Avith the external covenant ; and
so as having a covenant right to its blessings. Mr. M. says,
that I have " a very singular notion about the nature of cove-
nanting ; as if it required a present compliance with every
thing required by the covenant into which they enter." This
INTRODUCTION. 533
I never said. But indeed I do think, that it is a contra-
diction in terms, to say that " a covenant promises certain
blessings to those, and to those only, who have certain qualifi-
cations ; and yet some who have not the required qualifications
have a covenant right to the blessings promised." Nor am I
" singular in this notion," for all mankind think so too. How-
ever, " that no man short of perfection can be properly said to
liave complied with the gospel," is a very singular notion,
indeed ; and in efiect makes the covenant of works and the
covenant of grace precisely one and the same thing. But to
proceed : —
6. By entering into covenant, and engaging to perform the
duties which the covenant requires, a man binds himself to bo
doing the duties required by the covenant, in the manner in
which he engages to do them, as long as the covenant is in
force. To say otherwise, is to say that a man binds himself,
and yet does not bind himself, which is an express contradic-
tion. Thus the Israelites at Mount Sinai, and in the plains
of Moab, bound themselves and their posterity to observe all
the rites of the ceremonial law, so long as that should be in
force ; but when the ceremonial law was abrogated, they were
no longer bound to observe its rites. And thus, if Mr. M.'s
external covenant does in fact require religious duties to be
done in a graceless manner, so long as sinners remain grace-
less, and no longer, then, as soon as ever sinners are converted,
they are free from the bonds of this covenant, as much as the
Jews were from the ceremonial law, at the resurrection of
Christ ; and so are then at liberty to enter into the covenant
of grace, and to engage to live by faith on the Son of God,
and to be holy in all manner of conversation, pressing towards
perfection, the mark for the prize of the high calling of God
in Christ Jesus ; but not till then — agreeable to the apostle's
reasoning in Rom. vii. 1, 2, 3. But if this external covenant,
which requires duties to be done in a graceless manner, is in
fact binding for life ; if it is in this sense an everlasting cove-
nant, as was the covenant with Abraham, (Gen. xvii.,) then no
man who has entered into it is at liberty, while he lives, to
cease performing duties in a graceless manner. " For the
woman which hath a husband is bound by the law to her
46*
r)31 INTIUlDLCTlON.
husband so long as lie livctli ; but if the hui>band be dead, she
is loosed from the law of her husband. So then, if while her
husband livcth she be married to another man, she shall be
called an adulteress : but if her husband be dead, she is free
from that law ; so that she is no adulteress, though she be
married to another man." Mr. M. may now take liis choice.
Ho may say, that his external covenant, which requires duties
to be done in a graceless manner, is binding for life, or it is not.
If it is not binding for life, then it is self-evident that it is not
an everlasting covenant, like that in Gen. xvii. If it is binding
for life, then he who enters into it binds himself to perform all
duties in a graceless manner as long as he lives. This difficulty
against his scheme he has not removed ; nor has he ventured
to look it fairly in the face.
7. By an iinco7iditional covenant is meant, a covenant which
promises its blessings to all whom it respects, without any con-
dition at all ; so that no qualification at all, of any kind, is
necessary in order to a covenant right to all its blessings. Thus
God's covenant with Noah and with his seed, and with every
living creature with him, even with the fowl and with every
beast of the earth, that all flesh should no more be cut off* by
the waters of the flood, is of the nature of an unconditional
grant, conveying the promised security to all, without respect
to any qualification whatever.
Question 1. Is Mr. M.'s external covenant conditional, or
unconditional ? If unconditional, then no qualification what-
ever is requisite in order to a covenant right to all its blessings.
Pagans, Turks, Jews, Deists, heretics, and the scandalous, have
as good a right as such to partake at the Lord's table, as to
hear the gospel preached. If conditional, then, —
Cities. 2. Doth Mr. M.'s external covenant require, as a
condition of its blessings, holy exercises of heart, or unholy
exercises of heart, or no exercise of heart at all, nothing but
external bodily motions, considered as unconnected with any
volition ? If holy exercises of heart, then no graceless man,
as such, hath a right to its blessings. If unholy exercises of
heart, then it is a graceless covenant, which he says is " a
graceless phantom." If no exercise of heart at all, nothing
but external, bodily motions, then our hearts have nothing to
INTRODUCTION. 535
do with it ; and we need not concern ourselves about it ; for it
is not a thing of a moral nature, and so has no concern in the
business of religion.
Had Mr. M. first of all acquired determinate ideas himself,
and then given an exact definition of his external covenant,
which he has in a public manner been called upon to do, it
would have rendered his readers' work easy ; but now it is so
difiicult to know what he means, that even his most learned
admirers are not agreed, whether his external covenant is con-
ditional or unconditional. However, let us hear him explain
himself.
EXAMINATION OF THE EXTERNAL
COVENANT.
SECTION I.
THE NATURE OF MR. M.'S EXTERNAL COVENANT, AS STATED AND
EXPLAINED BY HIMSELF UNDER THE NOTION OF A CONDITIONAL
COVENANT.
As our author has nowhere particularly enumerated the
peculiar privileges and blessings of his external covenant, which
those, and those only, are entitled to who are in it ; nor par-
ticularly stated its conditions : nor so much as let us know
with certainty whether it he conditional or unconditional ;
so there is no way but to look through both his books, and
pick up here and there what we can, in order to determine
what he means, and consider it in every point of light in which
he sets it.
And first, we shall consider it as a conditional covenant:
And in this view of it, we may observe the following things : —
1. In his first book, he expressly declares, " that the external
covenant between God and the visible church is distinct from
the covenant of grace." And he speaks of this, as what he
had through his whole book been " endeavoring to establish."
And in his second book, he undertakes to prove this point over
again at large ; that it is "of a different tenor," and made for
"a different purpose," from that of the covenant of grace. J
mention this, because some think that he means the covenant
of grace by his external covenant.
2. He affirms over and over, " that the external covenant
has no respect to a gracious state of heart ; " and it is a chief
design of both his books to prove this point ; that so he may
prove that unregenerate, graceless men, as such, may be quali-
fied to enter into it, and may have a covenant right in the sight
of God to all its blessings. So that, professedly, no conditions
are required, but those which are graceless ; no qualifications
are required, but those which are unholy ; for he affirms, that
THE NATURE OF MR. M.'s EXTERNAL COVENANT. 537
the unregenerate are "totally depraved," and in "a state of
enmity against God ; " and that they do not perform " any
truly holy obedience." So that his external covenant, if con-
ditional, is a graceless covenant.
But it is conditional ; for, —
3. He says in his first book, " that none but such as pro-
fess the Christian religion, and will endeavor to conform their
practice to the rules of it, ought to be admitted into the church."
And accordingly, he insists that the " disorderly and vicious "
should be debarred. But if it is a conditional covenant, and
if it requires merely graceless qualifications as the condition
of its privileges, then it is a graceless covenant ; for that cove-
nant which promises its blessings to graceless men, on graceless
conditions, is a graceless covenant.
4. If Mr. M.'s external covenant promises certain blessings
and privileges upon some certain conditions, so as that those
who are so and so qualified may be members of the visible
church, and no others, then it is of great importance to know
precisely what these conditions, what these qualifications are,
as otherwise no man can possibly determine whether he hath
them, and so whether he may lawfully join with the church,
and seal the covenant. And this is more necessary on Mr.
M.'s scheme than on any other, because he holds, which we
do not, that no man may enter into covenant with God in a
public profession of religion, and join with the church, unless
he infallibly knows that he has the necessary qualifications;
unless he is as certain of it as a man, called to give evidence in
a civil court, is of a fact which he sees, and to the truth of
which he can make oath before the civil magistrate. But if
men must be thus certain that they have the requisite qualifi-
cations, before they can with a good conscience join with the
church, then they must, in this high sense, be certain what
qualifications are requisite ; yea, there are four things, con-
cerning which they must have the same degree of certainty
as they have about any fact which they see with their eyes,
before they can on his plan, with a good conscience, join with
the church. 1. That the Bible is the word of God, because
this is the grand charter of all church privileges. 2. That
Mr. M.'s external covenant is contained in the Bible, and is
that on which the visible church is constituted ; because
otherwise no man has any right on this plan to join with the
church. 3. What qualifications are necessary, according to
this external covenant, to fit them to join with the church and
attend sealing ordinances. 4. And then, they must be as
certain that they have these qualifications, as that ever they
538 THE NATURE OF MR. M.'s EXTERNAL COVENANT.
saw the sun. Now he thinks, that on our scheme, many true
saints will be kept back from the Lord's table ; but on his
scheme, it is evident that no one graceless man, whose con-
science is awake, and who knows any thing considerable about
his own heart, can join with the church, because there never
was, nor will be, any such sinner, who can say that he is as
certain of these four things, as he is of a fact which he has
seen with his eyes, and of the truth of which he can make
oath before the civil magistrate.*
But at present the only question is this, namely, What are
the qualifications which are requisite to full communion in the
visible church, according to Mr. M.'s external covenant ? The
covenant of works requires perfection, as the condition of its
blessings. The covenant of grace requires repentance toward
God, and faith toward our Lord Jesus Christ, as the conditions
of its blessings : but what does Mr. M.'s external, graceless
covenant require, as the condition of its blessings ? What
qualifications are requisite to bring a man into this covenant,
and to give him a right to all the privileges and blessings of it
in the sight of God ? If this question cannot receive a satis-
factory answer on Mr. M.'s scheme, then his scheme can never
be practised upon. He gave no satisfactory answer to it in his
first book, as was shown in the sixth section of my reply to it.
He has now made another attempt to answer this question in
his second book. Let us hear his answer, and consider it.
He says, " that perfection is expressly required in this
external covenant." What ! as a condition of its blessings ? as
a necessary qualification to full communion in the visible
church? which was the only point in hand. If so, then no
mere man since the fall might join with the visible church.
He says, " This covenant requires the holy obedience of a
gracious state." What! again, I say, as a condition of its
blessings ? as a necessary'" qualification to full communion in the
visible church ? the only point in hand. If so, then no grace-
less man, as such, can be admitted into the visible church.
* Ml'. Mather, in his preface, says, " I am not so fond of my own judgment, or
tenacious of my own practice, but that I stand ready to give them both up, when
any one shall do the friendly office of setting light before me." lie himself,
therefore, cannot swear to the truth of his scheme ; he has not " that certain
knowledge " of it, that he has "of a particular fact, about which he is called to
give an evidence in a civil court." It is only his " prevailing opinion." And if
his external covenant is a mere human device, his practice upon it is what God
hath not required at his hands. He has no warrant to put God's seals to a
covenant devised by man. And, according to his scheme, he ought not to act in
this affair without absolute certainty. To be consistent, he ought to act no more
on his plan, until he is infallibly certain that it is his duty ; for, to use his own
argument, " if it being a real duty is that which gives us a real right to act,
then it being a known duty is that which gives us a known right; " and I may
add, " this is a self-evident proposition." But more of this, in Sect. XI.
THE NATURE OF MR. M.'s EXTERNAL COVENANT. 539
He says, " This covenant requires the utmost endeavors of
the unregenerate." What ! still I repeat it, as a condition of
its blessings ? as a necessary qualification to full communion in
the visible church ? the only point in hand. If so, then no
unregeneratfe man, who has not as yet used his utmost endeav-
orSj can, as such, be admitted into the visible church, which
will keep out every unregenerate man, because no such unre-
generate man ever existed.
Again, having spoken of the convictions, that the unregen-
erate may have, he says, " Under these convictions he may come
to a fixed resolution to forsake all known sin, and to practise
all known duty ; set himself to seek an interest in Christ, and
to seek needed influences of divine grace. And he may confirm
these resolutions upon his own soul, by a solemn covenant
dedication of himself to God ; engaging by divine assistance to
obey the whole will of God, one particular of which is to
believe on the Lord Jesus Christ. And I will add, that he may
confirm this covenant between God and his own soul by
gospel seals. It cannot be denied that the natural powers of
onr souls do render us capable of such covenanting with God ;
and the only question is, whether God has required this of
sinners? This is the question in dispute." Upon which the
following observations may be made : —
1. Was this the covenant in Gen. xvii. ? Was Abraham
"under conviction " ? Had he come to such " unregenerate
fixed resolutions " ? Did he bind himself in some future time
to believe? No, just the reverse. Abraham had been con-
verted above twenty years before this transaction, (Gen. xvii.,)
and had both believed, and obeyed in a saving manner, through
all this period ; so that " the question in dispute " is not,
whether Abraham entered into this covenant in Gen. xvii. ; for
Mr. M. does not pretend he did ; and therefore the covenant
with Abraham, (Gen. xvii.,) and this covenant of Mr. M.'s, are
not the same, but very diflerent. His external covenant, there-
fore, is, as he declares, " distinct from the covenant of grace,"
and "of a different tenor," and for "a different purpose :" for
nothing was more remote from Abraham's mind, than to enter
into covenant, and bind himself to a course of unregenerate
duties, in order to obtain converting grace. " Of this there is
no dispute ; " so that " this is not the question in dispute,"
whether Mr. M.'s external covenant is the same with that cov-
enant into which Abraham personally entered. (Gen. xvii.)
Where, then, in all the Bible, will Mr. M. find his external cove-
nant, as above defined ? for no such covenant was ever exhibited
by the God of Israel. Besides, —
510 THE NATURE OF MR. M.'s EXTERNAL COVENANT,
2. It may be in(]uired, What does Mr. M. mean by " engaging
to obey the whole will of God "? (1.) Does he mean, that men
who know they have no grace when they join with the church
do covenant and promise that they will from that time and
forward, as long as they live, be perfectly holy, and so in fact
"obey the whole will of God " ? But this is to promise to do
what they infallibly know they shall not do; which is a piece
of scandalous immorality: for such promises are no better than
wilful lies ; and this therefore cannot be the thing he means.
Or, (2.) does he mean, that a sinner under conviction enters into
covenant with God that he will in fact repent and believe the
moment he joins with the church, and from that time and
forward, as long as he lives, persevere in a life of faith and
holiness, pressing forward toward perfection? But this, again,
is not much better than wilful lying ; for it is to promise that
which he has no sufficient reason to expect that he shall do, as
he has no heart to do it, and no title to " the divine assistance,"
to give him a heart to do it. And, besides, if he expected to
be converted so soon, lie might wait only one week longer, and
so be converted before the next Sabbath ; and thus put an end
to all controversy about the affair. This, therefore, I suppose, is
what no awakened sinner ever meant when he joined with
the church ; and what Mr. M. would not have them to mean ;
and therefore, (3.) All that awakened sinners can mean, or that
Mr. M. can be supposed to intend that they should mean, when
they " engage to obey the whole will of God," is no more than
that they should "endeavor to do it ; " as he expressed himself
in the first book. " And I will allow that none but such as
profess the Christian religion, and will endeavor to conform
their practice to the rules of it. ought to be admitted into the
church." And if this be his meaning, why did not Mr. M.
answer the questions which were put to him in my former
piece ? " But pray how much must they endeavor ? " etc. And
besides, if all they mean is to bind themselves to unregenerate,
unholy, graceless duties and endeavors, then it will follow, that
these graceless duties, according to Mr. M., are the " whole will
of God ; " for they engage " to obey the whole will of God ; "
and, on the present hypothesis, unregenerate duties are all they
engage ; and therefore these unregenerate duties are all that
God requires of them. But will Mr. M. say this ? No, by no
means. For he expressly declares, "Nothing short of perfection
may be looked upon as the whole of what is required." What
then does Mr. M. mean ? In his preface, he says, " I have
endeavored, both in this and in my former piece, to set my
sentiments in a plain and intelligible light." We believe he
THE NATURE OF MR. M.'s EXTERNAL COVENANT. 541
has "endeavored " to do it, but yet he has not done it ; for no
consistent meaning can be put upon his words.
3. But perhaps it will be said, that Mr. M. has with great
plainness exactly stated the requisite qualifications for church
membership, in these words, " a fixed resolution to forsake all
kncwn sin, and practise all known duty," if we only under-
stand his words in their plain, common, literal meaning. But
is this his meaning, or will he stand to it ? For, first, the can-
didate for admission is to come to a fixed resolution to forsake
" all known sin." But enmity to God, impenitence, and
unbelief, are " known sins." as all acknowledge, but gross
Antinomians. And secondly, to practise " all known duty."
But to repent and believe the gospel, to love God and our
neighbor, to lead lives of universal holiness, are "known
duties ; " for all who profess to believe the Bible to be the
word of God, do in fact acknowledge these to be duties indis-
pensably required of all the disciples of Christ ; yea, of all to
whom the gospel comes ; gross Antinomians excepted. To be
sure, our Savior affirms, that no man can be his disciple unless
he doth deny himself, take up his cross, and follow him. And
thirdly, the candidate for admission into the visible church, is
to come to " a fixed resolution " to do all this; to a resolution
which is " fixed," in opposition to one that is unfixed ; so that
his goodness shall not be like the morning cloud and early dew,
which quickly passeth away ; or like the stony and thorny
ground hearers in the parable, (Matt, xiii, ;) all whose religion
came to nothing, because their resolutions were not "fixed."
Now will Mr. M. stand to this, that none ought to be admitted
into the visible church, but those who are thus, in deed and in
truth, " come to a fixed resolution to forsake all known sin, and
practise all known duty ; and who are so infallibly certain that
they are come to this " fixed resolution," that they could give
oath to it, with the same assurance as they could to any matter
of fact which they see with their eyes ; without which assur-
ance, according to him, no one can with a good conscience
make a public profession of religion, and enter into covenant
with God ? If he will, every unregenerate man in the world
will be secluded, as will appear before we have done.
Look through the Bible, and you will find no class of unre-
generate men so very self-conceited, as to be habitually confi-
dent, that they have " a fixed resolution to forsake all known
sin, and practise all known duty," but the Pharisees. They
could say, " All these have I kept from my youth up ; " and,
" Lo, these many years do I serve thee, neither transgressed I at
any time thy commandment." And the very reason and
VOL. n. 46
512 THE NATUUK OF MR. M."s EXTERNAL COVENANT.
ground of thoir confidence was their isnorance of the true
nature of the divine law ; as it is written, " For without the law
sin was dead," and so, "I was alive without the law once; "
for every sinner who knows himself to be unregenerate, under
genuine conviction, knows that he is under the dominion of
sin, dead in sin, having no heart to repent, and forsake " all
known sin," and to turn to God, and to the practice of "all
known duty ; " for in this unregeneracy consists, namely, in
having no heart to turn from sin to God. And even every
sinner who is only a little orthodox in his head, knows that,
according to .Scripture, the resolutions and religion of unregen-
erate sinners, instead of being " fixed," is like that of the stony
and thorny ground hearers : and like the morning cloud and the
early dew, which quickly passeth away. Besides, the Phar-
isees really thought that they were godly men; so that indeed
there is not one single instance of a man in Scripture, who,
knowing himself to be unregenerate, yet thought himself, as
such, to come to such a " fixed resolution ; " much less, that
was " infallibly certain " of it. But to be more particular : —
If none may be admitted into the visible church but those
who are come to this " fixed resolution," and who are quite
certain that their resolution is " fixed," then what will Mr. M.
do with infants ? for, according to this rule, if his own reason-
ing is conclusive, when disputing against us, all infants ought
to be secluded ; for we have no evidence concerning any one
in particular, that it is come to this " fixed resolution ; " for
thus he reasons against us. in his first book : " None can sup-
pose, that every male among Abraham's seed, in all succeeding
generations, were truly gracious by the time they were eight
days old." And in his second book, he says, " Nor can the
proof of it, which I before offered, be evaded, without asserting
that Abraham had sufficient grounds for a rational judgment of
charity, that all his seed would be in a gracious state by the time
they were eight days old." This he says in order to prove
that saving grace is not a necessary qualification to church
membership, even in the adult. And it equally proves, that
such a "fixed resolution" is not necessary; "for none can
suppose, that every male among Abraham's seed, in all succeed-
ing generations, were come to this fixed resolution by the time
they were eight days old ; " but as he adds, " There was an
express command to confirm the covenant with them at the age
of eight days ; which is an incontestible evidence, that a
gracious state" (and not that such a "fixed resolution") "was
considered as necessary in order to their being taken into cove-
nant, and becoming complete members of the visible church."
THE NATURE OF MR. M.'s EXTERNAL COVENANT. 543
Again, this rule of admission into the visible church, laid
down by Mr. M.. must, according to his own way of reasoning,
have secluded in a manner the whole congregation of Israel,
who entered into covenant at Mount Sinai ; for they were not
come to this "fixed resolution to forsake all known sin." For
he observes, " How soon did they corrupt themselves, when
Moses was gone up into the mount," and fell into that '• known
sin '' of idolatry ! And therefore, to use his own words, and to
turn his own reasoning against himself, " It is beyond the
utmost stretch of charity, to suppose that the people who then
entered into covenant, were come to a fixed resolution to for-
sake all known sin." Indeed, it is certain they were not ; and
therefore it is certain, according to Mr. M.'s way of reasoning,
that such a fixed resolution was " not respected " in the external
covenant, as a necessary qualification ; much less, an infallible
certainty that they had it. And this consequence he seems to
have been aware of, when he said, " No, it is plain God pro-
ceeded to take them into covenant by mere sovereignty ; even
as in his covenant with Abraham he included his infant seed."
And so again, speaking of the Israelites' covenanting in the
plains of Moab, he says, " By absolute sovereignty, God extends
this covenant, and this oath, even to such whose consent to it
was not so much as asked ; and as the consent to this covenant
was not so much as asked of some that were taken into it, it is
abundantly evident that they were not taken into it as gracious
persons." And we may add, that it is equally evident that
they Avere not taken in as persons come to a fixed resolution to
forsake all known sin, and to practise all known duty. And
thus we see Mr. M., if his reasoning is conclusive, has confuted
his own scheme, and has proved that his external covenant,
which requires such "fixed resolutions," in order to enter into
covenant with God, was not the covenant on which the visible
church was constituted. And he has found out a new way,
never before heard of, of taking the adult into covenant, with-
out asking their consent, by mere " sovereignty ; " even as
infants are taken in, without respect to any qualification in
them whatsoever. Because it is said in Dent, xxix.. Neither
with you only do I make this covenant, etc., but also with him
that is not here ; just as it is among us, when a minister is
ordained, and some of the members of the church are necessa-
rily absent on the ordination day ; the covenant between the
pastor and the church is made Avith the whole church, the
consent of the absent members being taken for granted ; or
else these words have respect to those who were then unborn,
even to all future generations, who were comprised in that
covenant, just as infants were. But to return : —
O-l-i THE NATURE OF MR. M. S EXTERNAL COVENANT.
]Mr. ^I. so far forgets himself as entirely to give up, not only
the necessity of such "a fixed resolution," but of any ({ualifi-
cation whatsoever ; and even expressly declares, that his
external covenant is absolute and unconditional, and that herein
it differs from the covenant grace. But if his external cove-
nant is merely an absolute and unconditional grant of certain
privileges and blessings, then, since the wall of partition
between Jew and Gentile is removed by Christ, it gives the
whole Gentile world as much right to the Lord's table, as to
the word preached, without respect to any qualification what-
ever ; for a pagan, a Turk, or a Jew, while snch, have a right
to hear the gospel preached, for the grant is unconditional.
••Go preach the gospel to every creature." And if all the
privileges of the visible church of Christ were made as com-
mon, by a grant equally unconditional, a pagan, a Turk, or a
Jew, would have, as such, as good a right to baptism and the
Lord's table, as to hear the gospel preached. So now the
visible church of Christ becomes invisible, being absorbed and
swallowed up in the world, without any mark of distinction,
according to Mr. M.
It may be observed that our author says, that in my former
piece, I have " wholly misrepresented his sentiments," and
given his scheme the " bad name of a graceless covenant."
And if he all along meant that his external covenant was a
mere absolute, unconditional grant, which has " no respect to a
gracious state of heart," nor to any other qualification what-
ever, then I own I have wholly misrepresented his sentiments
in my former piece. But then he ought as frankly to own,
that he has in his former piece "wholly misrepresented" them
also ; and that he has carried on the same misrepresentation in
this second book, in which he speaks of his external covenant,
not as a mere unconditional grant, but as a mutual covenant
between God and the visible church, which is to be entered
into by us, and sealed on our part; in order to which, some
qualifications are absolutely necessary on our side, namely, that
we "come to a fixed resolution to forsake all known sin, and
practise all known duty." But I submit it to the judgment of
the judicious candid reader, whether the truth of the case is
not this, that Mr. M. himself does not distinctly know what his
external covenant is ; and however ingenious he may be, yet it
is beyond his abilities to give a consistent account of this crea-
ture of his own imagination ; for let his external covenant be
conditional or unconditional, it is merely a creature of his own
imagination. For if it is conditional, the conditions of it are
raerel}'' unholj'', graceless duties ; and so it is a graceless cove-
MR. M.'S EXTERNAL COVENANT. 545
uant, which is a -graceless phantom," as was proved in my
former piece. And if it is unconditional, it wholly destroys
the visible church, as it leaves no mark of distinction between
the church and the world ; and Philip had no right to say, ^' If
thou believest with all thine heart, thou mayest ; " for, believe
or not believe, he had an equal right to baptism ; and so bap-
tism must cease to be an external badge of a Christian. Let a
pagan Indian, merely that he may be in the fashion, demand
baptism for himself and his children, and unqualified as he is,
we have no right to refuse him ; for he has the same right to
baptism as to hear the gospel preached. But that the covenant
with Abraham was really the covenant of grace, which Mr. M.
owns is a conditional covenant, I have proved in my former
piece. But let us hear Mr. M. speak for himself
SECTION II.
MR. M.'S EXTERNAL COVENANT, REPRESENTED BY HIM AS AN UN-
CONDITIONAL COVENANT, EXAMINED IN THIS VIEW OF IT.
Our author says, " Whoever reads that covenant with Abra-
ham, recorded Gen. xvii., with attention, must unavoidably
see," " that although the covenant of grace is set forth in it ; "
(for he says, " the covenant of grace was contained in every
dispensation of God to mankind ; each of them contained
promises of eternal salvation to believers ; ") " yet that covenant,
as then made with Abraham, was not strictly the covenant of
grace." I grant, that besides pardon, grace, and glory, tem-
poral good things were promised in that covenant ; and so they
are under the gospel. (Matt. vi. 33.) But God's fatherly care of
believers in the world is one of the blessings of the covenant
of grace, in the strictest sense. But this is not the thing. Mr.
M. has respect to the nature of the promise, which, being un-
conditional, is inconsistent with the covenant of grace ; and
therefore cannot be reconciled to it, the blessings of which are
promised only conditionally, if we believe ; but the blessings
of this covenant in Gen. xvii. are promised unconditionally,
believe or not believe. For thus Mr. M. says, '•' It has some
peculiarities which are not reconcilable with it." And this
appears from that "chief promise contained in the covenant: "
'• And I will establish my covenant between me and thee, and
thy seed after thee, in their generations, for an everlasting cove-
46*
O IG Mil. M.'s EXTERNAL, INCONDITIONAL COVENANT,
iiant, to be a God unto thee and to thy seed after thee." Rut.
j)ray, why is not this chief promise reconcilable with the cove-
nant of grace ? This is the reason Mr. M. gives ; because " this
promise is as full, as ex])ress, as absolute and unconditional to
his seed, as it was to Abraliam."' Nay, but the apostle Paul,
when preaching pure gospel, said to the jailer, " Believe on the
Lord Jesus Christ, and thou shalt be saved, and thy house ; " so
that the promise was as full and express to his seed, as it was
to the jailer liimself. But Mr. M. will say. that this promise to
the jailer and his house was conditional ; but the promise to
Abraham and his seed was "absolute and unconditional ; " and
(his being so, it not only is not the covenant of grace, but it
cannot be " reconciled " with it. I believe Mr. M.'s external
covenant is in its very nature so inconsistent with the cove-
nant of grace, that it cannot be reconciled with it. The whole
Christian world, the Anabaptists excepted, have till now thought
that the covenant with Abraham was the very covenant of
grace itself; but it seems, it is so inconsistent with it, in Mr.
M.'s view of it, as "not to be reconcilable with it," because
the covenant of grace promises the heavenly Canaan to us and
to our seed, and that God will be a God to us and them condi-
tionally, if we and they believe ; but the covenant in Gen. xvii.
jjromised the earthly Canaan, and that God would be a God to
Abraham and his seed "unconditionally."
But Mr. M. goes on : " This difference between the tenor
of the covenant of grace and the covenant with Abraham,
•iould not escape the Doctor's notice; but being resolved to
make out his scheme, he puts in a supplement into the cove-
nant, which has not the least countenance from the covenant
itself, or from any other place in the Bible. God speaks to
the pious parent in that ordinance, (baptism.) saying, ' I will be
a God to thee, and to thy seed,' that is, if they icill take heed
to ivalk in my ways. This last conditional clause is a mere
arbitrary addition to the covenant with Abraham, invented only
for the sake of making that reconcilable to the covenant of
grace ; but no such clause is ever once represented as belonging
to the covenant of grace, or to the covenant with Abraham."
To which we reply, —
That the Assembly of divines, in their larger Catechism, say,
that " the covenant of grace was made with Christ as the
second Adam, and in him with all the elect, as his seed." And
yet, in order to enjoy the blessings of this covenant, it was
necessary, on Christ's part, that he should make his soul an
offering for sin ; and on our part, that we should become
Christ's seed bv a true and livins faith. If Christ had not
EXAMINED IX THIS VIEW OF IT. 547
died, or if we do not believe in hiin, God had not been
obliged by covenant to make him "heir of all things," or us to
be joint heirs Avith him. So the covenant of grace, in a shadow,
was made with Abraham, who was a type of Christ, and with
all his seed. And yet, in order to enjoy the blessings of this
covenant, it was necessary that Abraham should renounce idola-
try, and separate himself from an idolatrous world, and walk
before God, and be perfect, in the sense in which good men are
said in Scripture to be perfect, (Gen. vi. 9. Job i. 1;) and
that he should command his children and his household after
him to follow his example. This was necessary on Abraham's
part. And it was necessary that his seed should keep the way
of the Lord, to do justice and judgment ; that the Lord might
bring upon Abraham that which he had spoken. (Gen. xviii.
19.) If Abraham, on the divine call, had refused to leave Ur of
the Chaldees, and to take Jehovah for his God ; or had he
afterwards returned to his native country and to his false gods,
and persisted in idolatry, he would not have been made the heir
of the holy land, the type of the heavenly inheritance. If his
seed had finally refused to leave Egypt, and to give up the gods
of Egypt, and to follow the Lord to the holy land, God would
not have been obliged by covenant to give them the enjoyment
of it. Therefore, although the covenant with Abraham (Gen.
xvii.) was expressed in the form of an absolute and uncon-
ditional promise, to him and to his seed, yet it is manifest, that
conditions were implied, both with respect to him and to them.
And in this view of the Abrahamic covenant, as a conditional
covenant, the divine conduct can be justified, in swearing, con-
cerning that generation whose carcasses fell in the wilderness,
that they should never enter into his rest ; because they did
not believe his word, nor obey his voice, as their father Abra-
ham had done. So they could not enter, because of unbelief.
Whereas, had God been obliged, by an absolute, unconditional
promise, to bring them into the land of Canaan, he had been,
what they were ready to charge him with, really guilty of a
breach of covenant.
And in this view of the Abrahamic covenant, as a conditional
covenant, the conduct of Moses can be justified in that speech
of his to the two tribes and half tribe, in Num. xxxii. 6 — 15;
wherein he expressly declares, that if they should turn away
from the Lord, as their fathers had done, whose carcasses were
fallen in the wilderness, they would be destroyed themselves,
and be the means of destroying all the congregation ; " for if ye
turn away from after him, he will yet again leave them in the
v^ilderness. and ye shall destroy all this people : " whereas, had
ij-iS MR. .M."s EXTERNAL, UNCONDITIONAL COVENANT,
(jlt)d been ()Mii,'t'il, by an absolute, uucondilioiial promise, to
bring llu-ni into tho boly land, and ]nit tbcm in actual pos-
session ol' it, tliere could have been no more danger of their
destruction than there is that the earth will be destroyed by a
second general deluge, notwithstanding God's covenant with
Noah. (Uen. ix. 11, 12. Sec also Deut. vii. 12.)
And in this view of the Abrahaniic covenant, as a conditional
covenant, the divine conduct can be justified in the present
rejection of the seed of Abraham, who have been cast oil sev-
teen hundred years, notwithstanding God had said, " I will
establish my covenant between me and thee, and thy seed after
thee, for an cvei-lasting covenant ; "' for " because of unbelief
they were broken off; " for there is no standing in God's church
but by faith ; as it is written relative to the Gentile converts,
who had been grafted into the good olive, " And thou standest
by faith."' (Rom. xi. 20.) For God might consistently reject
the seed of Abraham, if they refused to walk in the steps of
Abraham, provided they were taken into covenant in this view.
But if God had taken them without any proviso, and absolutely
and unconditionally engaged to be their God in an everlasting
covenant, so far as I am able to discern, he would have been
obliged to keep them for his covenant people, notwithstanding
their rejecting the Messiah by unbelief.
But as Mr. M. is so confident that the Abrahamic covenant
was absolute and unconditional to him and to all his seed, and
that all the blessings comprised in that chief promise of it,
" I will be a God to thee, and to thy seed," were made sure to
them without this conditional clause, — " if they will take heed
to walk in my ways," which, he says, " is a mere arbitrary
addition to the covenant with Abraham, invented only for the
sake of making that reconcilable with the covenant of grace " —
therefore it may not be amiss to stop a few minutes, and take a
view of some of the consequences which will unavoidably
follow from his notion of this covenant, and from his manner
of reasoning in support of it,
1. If the covenant with Abraham is " unconditional," and so
'• not reconcilable " with the covenant of grace, then the cove-
nant of grace was not "contained " in it : unless it contained in
it something not reconcilable with itself; that is, imless two
covenants were contained in that one covenant, in their own
nature so inconsistent as not to be "reconcilable " to each other.
The Abrahamic covenant is " absolute and unconditional," and
therefore it is not the covenant of grace, says Mr. M. And he
may as well say, therefore, the covenant of grace is not implied
ni it at all, nor in any sense whatever " set forth " in it. For
EXAMINED IN THIS VIEW OF IT. 549
nothing is contained, or set forth in it, which is neither expressed
nor impHed. But the covenant of grace is neither expressed
nor implied ; because there is no condition expressed nor impUed,
Thus Mr. M. has sechided and wholly shut the covenant of
grace out of the Abrahamic covenant ; for to shut out all con-
ditions, is to shut out all conditional covenants.
2. But if the covenant of grace was not implied in that
covenant with Abraham in Gen. xvii., because that implied no
condition, but was absolute and unconditional to him and to his
seed, then, for the same reason, the covenant of grace was not
implied in the covenant with Abraham in Gen. xii., xiii., and
XV. ; for in each of these, which are all the places the promises
are to Abraham and to his seed, and are delivered in the form
of absolute and unconditional promises, exactly, precisely after
the same tenor of the covenant in Gen. xvii. Pray, reader,
stop here, take your Bible, turn to the cited chapters, and see
with your own eyes. And when you have read these chap-
ters, then, —
3. Turn to the first promise made by God after the fall.
(Gen. iii.) " The seed of the woman shall bruise the serpent's
head ; " and see, and consider, that this also was in the form of
an '' absolute, unconditional " promise, and respected their pos-
terity as much as it did Adam and Eve. Therefore, by parity
of reason, Mr. M. must say, that it was not the covenant of
grace, nor reconcilable to it.
4. To say that any conditions are implied, if Mr. M.'s way
of reasoning is just, " is a mere arbitrary addition to the cove-
nant" with Adam and with Abraham, " invented only for the
sake of making it out" that there never was any covenant of
grace at all, from the beginning of the world to the days of
Abraham ; for no " conditional clause " is ever once expressly
inserted in the covenant with Adam or with Abraham, from the
first revelation of it, until that in Gen. xvii. And therefore, if
Mr. M.'s reasoning is just, there was no covenant of grace
exhibited in all this period of two thousand years.
5. And therefore, as the covenant of grace, if these things
are true, never had been revealed, from the beginning of the
world to that transaction in Gen. xvii. ; and as that was not
the covenant of grace, nor " reconcilable to it," so circumcision,
which was appointed as a seal of that covenant in Gen. xvii.,
and of no other, was not appointed to be a seal of the covenant
of grace in any sense whatever ; for at that day no covenant of
grace had ever been exhibited ; for every promise, which had
been made to Adam, or to Abraham, was as absolute and
unconditional as that in Gen. xvii,, and respected their seed as
'Tiuch as themselves.
550 Mil. M.'s KXTKUN.VL, LNCOMHTION AI- COVKNANT,
0. And thc'icfoic, circumcision not bciii^^, in fact, in its
oritjiiial intcution, a seal of tlie covenant of grace, the apostle
Paul considering it as such in Rom. iv. cannot make it such.
It is true he calls it " a seal of the righteousness of the faith,"
and goes about to illustrate and coufirm his doctrine of justifi-
cation by faith, a doctrine jteculiar to the covenant of grace,
from God's dispensations to Abraham; and even goes so far as
to say, in so many words, that " the gospel was preached to
Abraham ; " but if Mr. M. is right, in all this he was mistaken.
The covenant with Abraham was not the gospel, was not the
covenant of grace, )ior indeed reconcilable to it. Its seal,
therefore, was not the seal of the covenant of grace ; it was not
a seal of the righteousness of the faith ; for the covenant of
grace is conditional, and " wholly a personal affair ; " but the
covenant with Abraham was unconditional, and made the
"seed joint-heirs with the parent." Therefore, if these things
are so, it will follow, —
7. That the visible church originally was set up before any
covenant of grace existed, upon a covenant " of a different
tenor," and " for a different purpose ; " and as the visible church
is the same now, under the gospel dispensation, as it M'-as under
the Abrahamic, it must be considered as containing the same
thing still, — a visible church built on an externalj uncon-
ditional covenant.
8. As the visible church is thus founded merely and only
on this unconditional covenant, so no qualifications at all are
requisite in order to our being complete members of it, in good
standing, even in the sight of God ; yea, we may be taken in
"without our consent," even in adult age. And to use Mr.
M.'s own words respecting the Israelites at Mount Sinai, in
application to the whole Christian world, Papists and Protes-
tants, Arians, Pelagians, Socinians, Arminiaus, Antinomians.
drunkards, adulterers, thieves, liars, etc., — "it is plain God has
proceeded to take us all into covenant, by mere sovereignty,
even as in his covenant with Abraham he included his infant
seed ; " no more respect being had to any qualification what-
ever, in the adult, than in infants of eight days old.
9. And therefore all our churches in New England are
wrong, even every one of them, essentially wrong, and Mr.
M.'s among the rest, in obliging our people, even such as have
been baptized in infancy, to make a profession of their faith,
and to give their consent to some covenant or other, requiring
either gracious or graceless obedience ; for neither the one nor
the other is requisite to full communion in the visible church,
because that is founded on an unconditional covenant, which
EXAMINED IN THIS VIEW OF IT. 551
requires no qualifications at all of the adult, any more than of
infants eight days old. And therefore, —
10. As, on this unconditional covenant, no qualifications
whatever are requisite to a complete standing in the visible
church, so, by necessary consequence, no crimes, how gross
soever, can constitutionally expose any one to excommunica-
tion, or to be debarred from church privileges; for, if any
crime whatever could regularly expose one to excommunication,
then a freedom, at least, from that crime- would be a qualifica-
tion absolutely necessary in order to a complete standing in the
visible church ; which would suppose, that the church was not
founded on a covenant absolutely unconditional.
If, therefore, we will come into Mr. M.'s external covenant,
considered as an unconditional covenant, unless we are incon-
sistent with ourselves, we must give in to all these necessary
consequences ; and so excommunicate even excommunication
itself out of the Christian world, and fling open the doors
of the church to all comers, how heretical and vicious soever
they be.
But, on the other hand, if we consider the covenant with
Abraham (in Gen. xvii.) as the covenant of grace, and so
implying the conditions of that covenant, as St. Paul did, as
was proved in my former piece, then not one difficulty will lie
in our way. That objection relative to infants, and that rela-
tive to the Sinai covenant, and to the covenant in the plains of
Moab, were answered in my former piece, in Sect. VII. ; and
nothing new is off"ered by Mr. M. but what is obviated at first
sight, only granting a condition to be understood in the cove-
nant, (in Gen. xvii.,) though not expressed. And we must be
obliged to grant this with respect to every exhibition of the
covenant of grace, from the beginning of the world to that
day, all which were delivered in the form of absolute, uncon-
ditional promises ; or else be driven to the dire necessity of
saying, that from the beginning of the world to that day, no
covenant of grace had ever been revealed.
Thus we have finished what is needful on Mr. M.'s external
covenant, considered as an unconditional covenant. Should
any say that it is certain, that Mr. M. cannot intend that his
external covenant should be an unconditional one, the reply is
ready, namely, that it is certain that no man can tell, by what
he has published, what he does mean. But granting he meant
— as for my part I understood him to mean when I wrote my
answer to his first book — that his external covenant should be
a conditional covenant ; then the conditions are gracious or
graceless. If gracious, then no graceless man, as such, can
552 MR. M.'S EXTERNAL, UNCONDITIONAL COVENANT
be admitted into the visible church. If graceless, then his
external covenant is a graceless covenant. Tliis is its nature,
and by this name it ought to be called, to the end its name
may point out its nature, and distinguish it from every other
covenant.
Indeed, it must be granted, that every man has a right to
give a name to liis own child. And Mr. M. has given a name
to his covenant ; he has called it the external covenant : but
perhaps, on reconsideration, he may think that there is no pro-
priety in giving it this name. 1. Because his covenant consists
not in externals only, but also in internals, namely, in " a fixed
resolution " to forsake all known sin, and practise all known
duty ; for a fixed resolution is an internal thing, as much as
saving grace. 2. Because this name does not at all distinguish
it from the covenant of works, or covenant of grace, which are
both of them external covenants, as much as is his covenant ;
but it is the design of different names to distinguish things of
different natures. The covenant of works was an external
covenant, as it was administered to Adam, " peculiarly worded
to suit his circumstances." There was no internal duty ex-
pressly required. The only sin expressly forbidden was an
external one, namely, '' Of the tre-e of knowledge of good and
evil thou shalt not eat." Eating is an external act ; and this was
the only action expressly mentioned in the covenant of works,
as it was administered to Adam ; there is therefore much more
propriety in calling that an external covenant, than there is in
calling Mr. M.'s covenant by this name. And so the covenant
of grace, as it is administered in the gospel, free from the
shadows, rites, and ceremonies of the old dispensation, is as
external a covenant as Mr. Mather's ; for it requires that we
not only believe in our hearts, but also confess with our
mouths; that we not only believe, but also are baptized and
attend the Lord's supper, doing this in remembrance of him.
Yea, the gospel requires of professors all external duties to God
and man ; and particularly, every external duty relative to
church order, with much greater plainness than did the Old
Testament ; and even descends so low, as to require church
members to work with their hands. The name of an external
covenant, therefore, is not at all adapted to distinguish Mr.
M.'s covenant from the covenant of works, or from the cove-
nant of grace ; and yet what he means is really and essentially
different from both ; for they both require holiness, and nothing
else, as qualifications to the enjoyment of the blessings prom-
ised in both. But this covenant requires no holiness at all to
qualify for the enjoyment of all its peculiar blessings. It
EXAMINED IN THIS VIEW OF IT. 553
requires to this end nothing but graceless duties. The name,
therefore, of a graceless covenant, is the most natural, ex-
pressive, and distinguishing name in the world. Mr. M. seems
to think, that it might do to call it by the name of " the exter-
nals of the covenant of grace ; ''^ but I think this name by no
means will do ; for the faith and obedience of the covenant of
grace is a holy faith and obedience. In order, therefore, for
any faith and obedience to be the externals of the covenant of
grace, they must be professedly and to appearance a holy faith
and obedience. But the faith and obedience of Mr. M.'s
covenant, requisite to a title to all its blessings, are professedly
such as a graceless man may have, which is professedly a
graceless faith and obedience ; for he affirms, that all unre-
generate sinners are " totally depraved." Again, Mr. M., al-
though in his former book he had said that " after my most
careful inquiry, I must own myself at a loss in determining
what they " (Protestant divines in general) " mean by ' being
under the external administration of the covenant of grace ; ' "
yet now, in his second book, he is even willing, if this would
give content, to call his covenant by the name of " the external
administration of the covenant of grace." But this is a very
improper name ; for when he takes a man into the church and
administers the covenant, the covenant which he administers
to the man is not the covenant of grace, but professedly '•' a
covenant distinct from the covenant of grace." It ought,
therefore, by no means to be called the external administration
of the covenant of grace. However, it may with no small
propriety be called the external adtninistratioji of a gi'aceless
covenant.
Objection. The external covenant ought not to be called a
graceless covenant, because it is designed as a means of the con-
version of sinners ; and tends in its own nature to promote their
conversion.
Answer. The external covenant in its own nature does not
tend to promote the conversion of sinners, but the contrary ;
for sinners are never converted without conviction of sin ; for
there can be no sound conversion without true repentance ;
and there can be no true repentance without true conviction
of sin. But there can be no true conviction of sin without a
knowledge of the true rule of duty ; and the law of God,
which requires holiness, and nothing but holiness, is the only
rule of duty that God ever gave to man : by this law is the
knowledge of sin. This law is the schoolmaster, which God
has appointed to bring us to Christ. Now, to send us to school
to another schoolmaster than that which God has appointed,
VOL. II. 47
554 THE PERFECTION OF THE DIVINE LAW.
tends not to our conversion, but to our dclubion. But Mr.
M.'s external covenant is another sclioolmaster than that which
God has appointed, essentially different from it, and in its own
nature inconsistent with it.
SECTION III.
THE PERFECTION OF THE DIVINE LAW, AND TOTAL DEPRAVITY,
INCONSISTENT WITH THE NOTION OF AN EXTERNAL COVENANT
APPOINTED BY GOD FOR THE UNREGENERATE, AS SUCH, TO
ENTER INTO, REQUIRING GRACELESS QUALIFICATIONS, AND
NOTHING ELSE AS THE CONDITIONS OF ITS BLESSINGS.
A LAW, which is a universal rule of life to saints and to
sinners, extending to the whole of our moral conduct, at all
times, which forbids all sin, and requires us to be holy as God
is holy, is inconsistent with any law, or rule, or covenant,
which requires any sin, in matter or manner, at any time, of
any man, saint or sinner, on any pretence whatsoever. If,
therefore, God has given such a holy law as above, he cannot
be the author of such an unholy covenant ; for it is written,
(Jam. iii. 11,) " Doth a fountain send forth, at the same place,
sweet water and bitter ? " And again it is written, (Jam. i. 13,)
*' Let no man say, when he is tempted, I am tempted of God ;
for God cannot be tempted with evil, neither tempteth he any
man." But for God to require sin, and bind his creatures by a
most solemn covenant to sin, and promise them peculiar bless-
ings if they will sin. in the manner his covenant requires, is
tempting to sin in a most powerful manner, with great and
strong temptations.
1. As to the perfection of the divine law, the assembly of
divines at Westminster say, that " the law is perfect, and bind-
eth every one to a full conformity in the whole man unto the
righteousness thereof, and unto entire obedience forever ; so as
to require the utmost perfection of every duty, and to forbid
the least degree of every sin." *
2. As to total depravity, they say, " The sinfulness of that
estate whereinto man fell, consisteth in the guilt of Adam's first
sin. the want of that righteousness wherein he was created,
and the corruption of his nature ; whereby he is utterly indis-
posed, disabled, and made opposite unto all that is spiritually
* Larger Catechism, in answer to Q. 99, proved by Psalm xix. 7. Jam. ii. 10.
«Iatt, V. 21—48.
THE PERFECTION OF THE DIVINE LAW. 555
good ; and wholly inclined to all evil, and that contniually ;
which is commonly called original sin, and from which do
proceed all actual transgressions."'* (Rom. v, 6, 12 — 19; iii.
10 — 19 ; viii. 7, 8. Eph. ii. 1 — 3. Gen. vi. 5. Jam. i. 14, 15.
Matt. XV. 19.)
As to the doings of the unregenerate, they say, *' Works done
by unregenerate men, although, for the matter of them, they
may be things which God commands, and of good use both to
themselves and to others, yet, because they proceeded not from a
heart purified by faith, nor are done in a right manner according
to the word, nor to a right end, the glory of God, they are
therefore sinful, and cannot please God, or make a man meet to
receive grace from God. And yet their neglect of them is more
sinful and displeasing to God. (1 Cor. xiii. 3. Isai. i. 12, etc.
Conf. Faith, chap. 16.) To which agree the thirty-nine articles
of the Church of England. " Works done before the grace of
Christ, and the inspiration of his Spirit, are not pleasant to
God, etc. ; yea, rather, for that they are not done as God hath
commanded and willed them to be done, we doubt not but that
they have the nature of sin." (Article 13.) To which also
agrees Mr. Stoddard : "If men do not act from gracious motives
and for gracious ends, they do not the thing that God com-
mands ; there is no obedience to God in what they do ; they
do not attend the will of God." (Nature of Conversion, p. 7.)
Yea, he adds, '• There is an opposition between saving grace
and common grace. If one be opposite to the other, then they
differ specifically. Those dispositions that have contrariety one
to the other, that are at war one with the other, and would
destroy one another, are not of the same kind : and truly these
are so. Common graces are lusts, and do oppose saving grace."
§0 again, (in his Safety, 3d edit. p. 106.) "Man in his natural
state is an enemy to this the gospel way of salvation. As man
is an enemy to the law of God, so to the gospel of Jesus Christ."
And, " All those religious frames and dispositions that are in
natural men, are nothing else but the various shapings of self-
love." And again, "Self-love is the very root of original sin."
And again, " Every unhumbled sinner is striving against the
work of humiliation : they are opposing it, either by endeavors
to set up a righteousness of their own ; seeking in that way
to escape condemnation ; instead of yielding to God, they are
flying to their strongholds, sheltering themselves in their
prayers, reformations, desires, etc., or else by wrangling, as a
person pursued runs away till overtaken, and then he fights ;
* Answer to Q. 25.
5;>0 THE PEHFKCTION OF THE DIVINE LAW.
SO the sinner, when he sees that he cannot save himself is
contending with God, objecting against divine proceedings,
thinks that God's dealings are very hard measure." (Rom.
ix. 19.) And, " Their hest works are not only sinful, but
projjcrly sins." Thus far Mr. Stoddard.
And thus we see what the " old divinity " is, as to the perfec-
tion of the divine law, total depravity, and works done by
unregeneratc men. Yea, Mr. M. himself, in words at least,
grants each of these points. For, 1. As to the perfection of
the divine law, he sets himself to prove " tluit the law is not
abated ; and therefore nothing short of perfection may be
looked upon as the whole of what is required." And, 2. As to
total depravity, he repeatedly asserts it through section second
and third, and particularly says, " That Adam did totally
deprave his nature by his first sin, and wholly lost the moral
image of God, in which he was created. And, " Mankind at
this day, antecedent to their exercising faith in Christ, are in
much the same condition as Adam was after he had sinned.'^
" The unregenerate sinner is in the likeness of fallen Adam."
And he speaks of them as " such whose hearts are in a state
of enmity against God." And, 3. As to the doings of the
unregenerate, he says, " As love to God is the leading principle
of all acceptable obedience, so Adam having rendered himself
incapable of loving God, he was of course incapable of yield-
ing any truly holy and acceptable obedience to the will of
God." And, " Sinners under conviction really aim to establish
their own righteousness, which is of the law," which no doubt
he will grant is a very wicked thing, being the great sin of the
unbelieving Jews, for which, among other things, they were
finally cast off by God. (Rom. ix. 32.) Now, therefore, —
1. The question is not, whether all the holy commands of
God's law, and holy exhortations of the gospel, are given to
the unregenerate, and binding on them ; so as that they are
wholly inexcusable, and altogether criminals, in every neglect :
this I affirm to be the truth ; and this Mr. M. grants.
2. The question is not, whether the unregenerate do, in any
one instance, perform one act of holy obedience, that is, of
obedience which has the least degree of holiness in it. Mr. M.
allows they do not ; for he asserts, that they are " totally
depraved," through sect m second and third.
3. The question is nol, whether the law is at all abated, as
to the unregenerate, so as to cease requiring them to perform
every duty in a holy manner. For Mr. M. insists upon it, that
"the law is not abated; " yea, he "asserts, that whatever God
THE PERFECTION OF THE DIVINE LAW. 557
commands to be done, he requires the " performance to be, not
in a gracious, but in a perfect manner."
4. The question is not, whether a sinful manner of attending
on the means, which God useth for the conversion of sinners,
may not be less sinful and less dangerous than a total neglect.
This is granted. And, therefore, —
5. The question, and the only question, is, whether a sinful
manner is not sinful ? or, in other words, whether the sinful
manner itself is required, and so is, strictly speaking, a duty ?
In this we differ ; and accordingly, Mr, M. considers this as a
fundamental error in my former piece, " that God requires holi-
ness, and nothing but holiness."
The argument then stands thus : To require the unregenerate
to perform duties in a sinful manner, is to require them to break
God's law. But Mr. M.'s external covenant requires the unre-
generate to perform duties in a sinful manner : therefore Mr.
M.'s external covenant requires men to break God's law.
That covenant which requires men to break God's law, is not
from God. But this external covenant requires men to break
God's law ; therefore it is not from God.*
There are but three ways to get rid of this argument ; either,
first, to deny the perfection of the divine law ; or, second, to
deny total depravity ; or, third, to be inconsistent. The church
of Scotland, and the churches in New England, in their public
formulas, not choosing to take either of these ways, were
necessitated to leave Mr. M.'s external covenant out of their
scheme of religion, and to affirm that '• sacrarnents are holy
signs and seals of the covenant of grace." But each of these
three ways, to get rid of this argument, and to establish the
external covenant, Mr. M. has taken.
1. To this end, he denies the perfection of the divine law,
namely, '■ that God requires holiness, and nothing but holiness."
And that, —
2. In express contradiction to himself: for he says, "I assert,
that whatever God commands to be done, he requires the
performance of it to be, not in a gracious, but in a perfect
manner." Which is evidently to require " holiness, and nothing
* If God's law requires holiness, and nothing but holiness, the apostle's words
are strictly true. (Rom. viii. 7.) The totally depraved are not subject to the
law of God, neither indeed can be. But as the external covenant is of a nature
opposite to the law of God, and suited to the carnal mind, as it requires grace-
less, unholy, sinful duties, therefore the totally depraved, as such, may be
subject to it ; and so the carnal mind, which is totally opposite to God's law,
may be in conformity to the external covenant ; and Ukewise lays a foiuidation
for love ; and therefore the carnal mind naturally loves the external covenant.
And what we love, we wish to be true.
47*
.558 THE PERFECTION OF THE DIVINE LAW.
but holiness; " for a perfect manner of performing every duty,
perfectly excludes all sin. And if God requires this "perfect
manner," he does, by so doing, forbid the contrary : every im-
perfection, therefore, is forbidden ; and accordingly he says,
that '• the imperfections found in believers are sinful." Surely,
then, the total depravity found in unbelievers is sinful also ; and
yet he pleads, " that if God, consistent with the law of perfec-
tion, may require the imperfect obedience of the believer, he
may also re(|uirc such doings, endeavors, and strivings, as lake
place in sinners, while unregenerate and entirely destitute of
holiness." Now, I readily graiit, that if God may consistently
require the imperfections of believers, which are sinful, he
may also require the unregenerate to seek and strive in that
sinful manner in which they do ; for if he may consistently
require sin in the one, he may in the other also. But Mr. M.
tells me. that God forbids sin in both ; for he says, " I assert
that whatever God commands to be done, he requires the per-
formance to be, not in a gracious, but in a perfect manner,"
which forbids the imperfections of the believer, and the total
sinfulness of the " totally depraved." Inconsistencies of this
kind, good as his natural genius is, run through his book,
whenever he has occasion to speak on this subject ; and he
brings many texts of Scripture to keep himself in countenance ;
as if it were possible, that a book inspired by God should con-
tain such inconsistencies ; whereas, could it be proved, that the
Bible ever required any sin, or any action to be done in a sinful
manner, it would be such an argument that it did not come
from Him who is perfectly and unchangeably holy, and who
does, and who cannot but hate sin, even all sin, at all times,
and in all persons, with perfect hatred, that I should not know
how to answer it ; for it looks like the most glaring contradic-
tion in nature, that God should command, call, invite, urge,
persuade, and beseech us to do what he perfectly hates. And
to say, that the true and living God does not perfectly hate all
sin, at all times, is, as all will grant, wickedly to reproach the
Holy One of Israel. (Ps. 1. 21.) "Thou thoughtest I was
altogether such a one as thyself: but I will reprove thee, and
set thy sins in order before thee."
The Pharisees took great pains in religion : they fasted twice
in the week. And they thought they performed their duties in
the manner in which God required. " All these things have I
done from my youth up." " Lo, these many years do I serve
thee, neither transgressed I at any time thy commandment."
For if the law required them to do duties in the manner in
which they did. then, in doing as they did, they did their duty
THE PERFECTION OF THE DIVINE LAW. 559
So they were not sinners, in their own view; rather, they were
righteous, and needed no repentance ; for they had nothing to
repent of; for they had "forsaken all known sin, and practised
all known duty;" so that their consciences acquitted them.
"As touching the righteousness of the law, I was blameless."
It was impossible they should be brought to repentance, while
they viewed things in this light. It was almost impossible to
beat them out of their scheme ; therefore publicans and harlots
stood a better chance for conversion than they did, as our
Savior declares,* (Matt. xxi. 31, 32.) For although the striv-
ings of an awakened sinner, with the law of perfection in his
view, may " be useful to promote conviction of sin," yet the
strivings of a sinner, with a law in view which requires him to
do as he does, instead of being useful to promote conviction of
sins, tends to establish him in his own righteousness. For in
doing as he does, he does " all known duty," and so is blame-
less ; and so is righteous, and so needs no repentance, no atone-
ment, no pardon, no Christ, no grace ; and if righteousness come
by the law, then Christ is dead in vain. So this scheme issues
at last in infidelity.
Our author says, "God has repeatedly commanded sinners to
consider their ways." Very "true, so he has; but has God ever
once commanded them to consider their ways in an impenitent,
self-righteous, self-justifying, Christ-rejecting manner ? in which
manner sinners always do consider their ways, so long as they
remain under the reigning power of an impenitent, self-righteous,
self-justifying, Christ-rejecting spirit ; that is, so long as they re-
main unregenerate ; for in this spirit unregeneracy consists. But
as soon as ever sinners begin to consider their ways in a penitent,
self-condemning, God-justifying, Christ-prizing manner, they
readily begin to comply with " the repeated commands to consider
their ways," which God has given to sinners. And these sinners
are now not unregenerate, but regenerate. Thus holy David
did. (Ps. cxix, 56.) " I thought upon my ways, and turned my
feet unto thy testimonies." And these are they, (Matt. xi. 12,)
who take the kingdom of heaven by force. For the great truth
of the gospel, viewed as such sinners view them, will always
be attended with answerable effects. (Matt. xiii. 23.) But he
that received seed into the good ground is he that heareth the
* " But this is, I think, a great mistake : " saith a late writer : " they were not
Pharisees that these words Avere spoken to, but Sadducees ; " referring to Matt.
xxL 31. But it is plain, from ver. 45, that the Pharisees thought themselves to
be the men, and that they were not mistaken ; for the evangelist saith, " And
when the chief priests and Pharisees had heard his parables, they perceived that
he spake of them." Read from ver. 28 — 4o.
;')60 THE ITJIFKCTION OF THF. DIVINK LAW.
word, and uiiderstaiidoth it, which also hcarcth iVtiit. But
stony and thorny ground hearers In-ing forth no fruit. While
the vail is on the heart, the gosj)el produces no fruit; but M'hcn
the vail is taken away, then divine truths arc seen in their
glory, and then every answerable allection is begotten. (2 Cor.
ill. 15 — 18.) But every unregenerate sinner is blind to the
holy beauty of Christ's holy religion ; for, as Mr. Stoddard says,
"As man is an enemy to the law of God, so to the gospel of
Jesus Christ." Therefore, as St. Paul says, " The natural man
receiveth not the things of the spirit of Cod ; for they are fool-
ishness unto him ; neither can he know them, because they
are spiritually discerned." Therefore Christ told Nicodemus,
" Except a man be born again, he cannot see the kingdom of
God; that is, camiot understand and embrace Christianity.
These, then, are the men who take the kingdom of heaven by
force, and not they whom Mr. M. describes as going about to
establish their own righteousness, which is of the law, who, as
he rightly observes, -'never do accomplish what they aim at."
But is it not indeed surprising, that Mr. M. should urge those
words of the apostle, as an exhortation to impenitent, Christ-
rejecting strivings, — such as are all the strivings of impenitent,
Cliristless sinners, — in 2 Cor. v. 20 : " As though God did be-
seech you by us, we pray you in Christ's stead, be ye reconciled
to God " ? For the apostle's exhortation is, " Be ye reconciled
to God;" and his argument is, God is now ready through
Christ to be reconciled to you. Now, supposing this exhorta-
tion was given to the unregenerate, as Mr. M. would have it ;
if they believed that God was ready to be reconciled through
Christ, — that is, if they believed the gospel to be true, — why
should they not return home to God immediately, as the prodi-
gal son did to his father, as soon as ever he came to himself?
But Mr. M. would have them, instead of returning to God now,
in compliance with the apostle's exhortation, rather put it off a
while, and strive " to obtain those discoveries of God through
Christ, by which they would be reconciled to God." Nay, but
the apostle had just made all those discoveries to them, M-hich
are contained in the gospel on that subject ; and adds, " Behold,
now is the accepted time ; now is the day of salvation." And
if they had no prejudice against the truth, why should they not
receive it at first hearing ? And if they believ^ed him, what
could hinder their immediate return to God, unless they were
at heart utterly disinclined to a reconciliation to him, let him
be ever so willing on his part ? And if they were utterly
disinclined to a reconciliation to God in their hearts, none of
their strivings could be considered as being of the nature of a
THE PERFECTION OF THE DIVINE LAW. 561
compliance with that exhortation, '• Be ye reconciled to God."
But if they were so prejudiced against the truth as not to
receive it, when clearly held forth before them by an inspired
apostle, how could they be said to " strive to discover " it ? For
a man does not strive to discover what he shuts his eyes against,
when held up clearly before him. And so long as this disin-
clination to God and the truth remains total in a sinner, it is of
the nature of a total rejection of the divine exhortation, " Be ye
reconciled to God." And as soon as the least degree of love to
God takes place in the heart, the sinner can no longer be
considered as unregenerate, if the unregenerate are " totally
depraved," as Mr. M. says they are.*
But Mr. M. supposes, that Acts viii. 6, will be to his purpose .
" And the people with one accord gave heed unto those things
which Philip spake, hearing and seeing the miracles which ho
did." True, they did so; and what was the consequence-
Our blessed Savior, who knows all things, tells us, namely, that
every one, who, with a good and honest heart, heard the word,
did understand it, and bring forth fruit ; while stony and thorny
ground hearers fell away. (Luke viii.) Now, the question is
this : Was it not the duty of every one of them to have a good
and honest heart, and so to hear, with a good and honest heart,
the first time? Yes, says Mr. M. ; for "I assert that whatever
God commands to be done, he requires the performance to be
in a perfect manner." But what then are these texts to his
purpose, and a thousand more such like ? For there are a thou-
sand in the Bible as much to his purpose as these.
3. But the bottom of the business with Mr. M. is this — that
although in words he says that the unregenerate are "totally
depraved," yet he does not seem rightly to understand the
Scripture doctrine of total depravity, as held forth in our con-
fession of faith ; but really to suppose, that unregenerate sin-
ners are naturally inclined, while unregenerate, to love God,
even God's true and real character, as revealed in the gospel ;
so that, as soon as ever they discover what that character is,
they will love it, even without any new principle of grace,
even as naturally as Jacob loved Rachel the first time he saw
her; but as to that character of God which is revealed in the
law, he supposes that sinners never can, and never will love it;
because " to love it is the same thing as to love their own
misery." But as to the character of God which is revealed in
the gospel, they need no new principle of grace in order to love
it, any more than Jacob needed a new principle in order to love
* See the Nature of Spiritual Blindness considered. Essay on the Nature and
Glory of the Gosjiel, Sect. X.
562 THE PERFECTION OF THE DIVINE LAW,
Rachel. And this being supposed, awakened sinners may, from
natural principles, long and most earnestly desire to " discover"
this new ciiaracter of God whicli is exhibited in the gospel ; and
seek after this discovery with proper, direct desires after it, for
itself And these desires he therefore considers as being in
nature, kind, and tendency, the same with what he calls the
gracious desire of those whom he esteems regenerate. These
seekings and strivings he therefore supposes to be required in
the same sense, and for the same pur})ose, as the seekings and
strivings of the true saint. To establish these sentiments, is
one chief design of his book. And thus far I fully agree with
him, that there is no difference in kind between the religious
exercises of the unregenerate and the religious exercises of his
regenerate man. And in this view, I wonder not at his zeal
against this fundamental sentiment of a specific difference, as
clearly held forth in President Edwards's Treatise concerning
Religious Affections ; for his regenerate man has professedly no
new principle of grace ; and accordingly he appears in fact to
have no more grace than his unregenerate man has ; for he is as
great an enemy to God's law, and to the holy nature of God,
therein exhibited, as the unregenerate. And the God he loves
is professedly of a different character, even of a character so
different, that the unregenerate will naturally love it, as soon as
they discover it and its favorable aspect towards them, without
any new principle of grace. And this is the true reason
ninety-nine in a hundred of his regenerate men are so at a loss
about their good estate, that they cannot see their way clear
to make a profession of godliness ; which renders his external
covenant as necessary for them as for the unregenerate ; for if
the door is not opened wide enough to take in the unregenerate,
as such, his regenerate man cannot with a good conscience
come into the visible church. For, as Mr. Stoddard, in order
to prove the doctrine of the specific difference between common
and saving grace, rightly observes,* " If the difference between
saving grace and common lay in the degree, no man could
judge that his grace is saving." And thus he goes on to rea-
son: "Men may know that they have saving grace, (1 John
iii. 14. 2 Cor. vii. 10); but if the difference lay in the
degree, how should men go about to determine that their grace
was saving ? The man may know that he has a greater degree
of confidence, sorrow, and zeal, than formerly he had ; he may
have reason to think that he goeth beyond some other pro-
fessors in these things ; but upon what foundation can he
* Nature of Saving Conversion, p. 8.
EXHORTATIONS AND PROMISES OF THE GOSPEL. 563
determine that he hath them in such a degree as to secure his
salvation ? Where has God revealed what degree is saving,
and what is not saving ? What warrant has any man to judge
himself in a safe condition, if there be several degrees of grace
that are not saving ? What rule can any minister lay down to
guide men in this matter ? Men must needs be left in a per-
petual uncertainty, and remain in the dark about their eternal
state." Thus far Mr. Stoddard. But of these things more
hereafter, when we come to consider the new scheme of
religion which Mr. M. has advanced, in order to support his
external covenant.
SECTION IV
IsAi. xlv. 19. I said not unto the seed of Jacob, Seek ye me in vain.
Matt. vii. 7. Ask, and it shall be given you : seek, and ye shall find.
A VIEW OF THE EXHORTATIONS AND PROMISES OF THE GOSPEL;
AND THE TRUE REASON POINTED OUT WHY THE DOINGS OF
THE UNREGENERATE DO NOT ENTITLE TO THE BLESSINGS
PROMISED.
Our author says, " If it should be asked, whether there are
any promises of salvation to these endeavors of the unregen-
erate, I readily answer, there are none. The absolute authority
of God is not such a limited thing, that he can lay no com-
mands upon his creatures, without adding a promise to the
performance ; divine sovereignty is not encumbered with such
a tether." These words have led me to take a view of the
divine exhortations and promises through the Old and New
Testament, a few of which may be transcribed : —
EXHORTATIONS TO SINNEES. ; PROMISES ANNEXED
Lev. \'i. 2 — 6. If a soul sin, he shall
restore, he shall bring his trespass-offer-
ing unto the Lord ; the priest shall
make an atonement for him, etc.,
Lev. xxvi. 40, 41. If they shall con-
fess their iniquity ; if then their uncir-
cumcised hearts be humbled, and they
then accept of the punishment of their
iniquity ;
1 Kings viii. 47, 48. If they shall be-
think themselves, and repent, and make
supplication unto thee ; and so return
unto thee with all their heart ; and pray
unto thee toward the house which I
have built for thy name ;
Lev. vi. 7. And it shall be forgiven
him.
Lev. xxxi. 42. Then will I remem-
ber my covenant with Jacob, and also
my covenant with Isaac, and also my
covenant with Abraham will I remem-
ber ; and I will remember the land.
1 Kings viii. 49. Then hear thou
their prayer in heaven thy dwelling-
place ; and forgive thy people, etc.
564
A VIEW OF TIIF. EXHORTATIONS
EXnonTATIONS TO SINNERS.
Prov. i. 23. Turn you at my re-
proof :
Prov. ii. .'5, i. If thou cricst after
knowledge, and liftest xip thy voice for
understanding ; if thou seekcst her as
silver, and searchcst for her as for hid
treasures ;
Prov. xxviii. 13. "SVlioso eonfcsseth
and forsakcth them, [that is, his sins,]
Isai. Iv. 5. Seek ye the Lord while
ho may be found, call ye upon him
■while he is near.
Ver. 7. Let the wicked forsake his
■way, and the unrighteous man his
thoughts, and let him return unto the
Lord,
Matt. vii. 7. Ask,
PROMISES ANNEXED.
Seek,
Knock,
Matt. vii. 8. For every one that ask-
cth
And he that scekcth
And to him that knocketh,
Luke xviii. Ik He that humblcth
himself
Mark xvi. IG. He that believcth and
is baptized
Acts iii. 19. Repent and be convert-
ed,
Prov. i. 23. Behold, I will pour out
my Si)irit unto you.
I'rov. ii. 5. Then slialt thou under-
stand the fear of the Lord ; and find
the knowledge of God.
Prov. xxviii. 13. Shall find mercy.
Isai. xlv. 19. I said not to the house
of Jacob, Seek yc mc in vain.
Isai. Iv. 7. And he Avill have mercy
on him, and to our God, and he ■will
abundantly pardon.
Matt. vii. 7. And it shall be given
you.
And ye shall find.
And it shall be opened
unto you.
Matt. vii. 8. lleceiveth.
Findeth.
It shall be opened.
Liikc xviii. 14. Shall be exalted.
Mark xvi. 16. Shall be saved.
Acts iii. 19. That your sins may be
blotted out.
These texts are a true specimen of the whole tenor of the
sacred writings on this subject ; and let the candid reader stop,
and look over them two or three times, and consider and think
for himself; and these and such like remarks will rise in his
mind of themselves ; or, at the least, the truth of them will
appear plain as soon as mentioned.
1. There are directions given to sinners, in the Holy Scrip-
tures, in and by which a full answer is given to that question,
'' ffhat shall we do to be saved ? " and beyond dispute, it is their
duty and interest to follow God's directions, immediately and
without the least delay.*
* Question. If a full answer is given to that question by God himself, why do
awakened sinners continue to repeat it ? ^\Tiy do they still say, " What shall we
do to be saved? " If God has answered the question, why are they at a loss ?
Answer. God's answer docs not suit their hearts, and so they are deaf to it.
God speaks, and speaks plain enough, but they do not hear. God cries, "Hear,
and your soul shall live." They have ears, but they are uncircumcised, pagan
ears ; and so in hearing, " they hear not, neither do they understand." For every
good and honest heart hears the word, understands it, and brings forth fruit.
Their deafness and blindness are wholly of a criminal nature. Thus, when the
famine came, the prodigal son cried. What shall I do ? The right answer was
plain and easy to a good and honest heart ; but he hated to go home ; for as yet
his heart was opposite to it. Therefore he said, " I will go and join myself to
AND PROMISES OF THE GOSPEL. 565
2. There are promises made to sinners, without exception,
entitling them to all the blessings of the gospel, upon their
complying with God's directions.
3. These promises are not of the nature of general en-
couragements, rendering it hopeful, yet leaving it uncertain,
whether sinners should obtain, if they comply with the direc-
tions given them by God ; but they are as plain, full, and
express promises, as any in the Bible, and do establish a certain
and universal connection — thus, "Whoso confesseth and for-
saketh his sins shall find mercy." This promise extends uni-
versally to all who confess and forsake their sins ; and establishes
a certain connection, " they shall find mercy." But that there
never was one who failed, and never will be one who will fail,
who complies with God's directions, is evident from the testi-
mony of Him who came from the Father's bosom, and knew
the mind of God, and came into this world to reveal it unto
us ; for he says, not only, " Ask, and it shall be given you ; "
but he adds, '-For every one that asketh receiveth." From
which we have as full evidence, as we have that Jesus is the
Son of God, that there never was, and never will be, one
single instance among mankind, who, according to this direc-
tion, ever did ask, or ever will ask, for the blessings of the
gospel, and fail of receiving ; " for every one that asketh re-
ceiveth." So again, " Hear, and your soul shall live ; " " Look
unto me, and be ye saved, all ye ends of the earth ; " " Who-
soever will, let him come ; " "Him that cometh unto me I will
in no wise cast out," etc., all prove the same point. Besides
all this, and that which confirms the point still further, is. that
destruction is threatened only to those who refuse to hearken
to God's directions. (Prov. i. 24, 25.) "Because I have
called, and ye refused, I have stretched out my hand, and no
man regarded ; but ye have set at nought all my counsel, and
would none of my reproof. I also will laugh at your calamity."
But on the other hand, (ver. 23,) " Turn at my reproof ; behold,
I will pour out my spirit unto you."
4. These promises do establish a certain connection between
the first act of compliance with these directions and the
blessings of the gospel. Indeed, where one act of compliance
takes place, sinners will continue in a course of comj^liance ;
as for example : When the prodigal son returned home to his
father, he was upon the first act, upon his first return, received
a citizen of that country, and feed his swine." But when he came to himself,
he instantly felt it through and through his heart, that it was his present duty
and interest, immediately, to arise and go to his father. And nothing but the
vicious state of his heart prevented him knowing this before.
VOL. II. 48
5G6 A VIEW OK THE EXHORTATIONS.
as a child, and entitled to all the jiriviieges of such. But then
it is equally true, he never left his father's house, and turned
prodigal again, as he had done before ; but, on the contrary, he
brought forth fruit meet for repentance. And as he was thus
received on his first return, so it is in all instances ; for, " Whoso
confesscth and forsaketh his sins, shall have mercy ; " and
again, " Ask, and it shall be given you ; for every one that
asketh receiveth." If the first act of compliance with these
directions should not entitle to the blessings promised, by parity
of reason, the second act of compliance might not entitle ; and
so it might come to pass that some who comply with God's
directions, might fail of the blessings promised, contrary to the
plain tenor of all the promises. (See John iv. 14; v. 24. Matt.
X. 42. Acts ii. 38 ; xvi. 31. Eph. i. 13, 14. Phil. i. 6.)
5. These promises make it certain, that among all the un-
pardoned sinners in the world, whatever pains they have any
of them taken in religion, yet there is not one, who ever, in
any one single act, did comply with God's directions : for had
they complied, they would have been pardoned ; for God
himself has said it. "Let the wicked forsake his way, and
the unrighteous man his thoughts, and turn to the Lord, and
he will have mercy on him ; and to our God, for he will
abundantly pardon." And our blessed Savior, in his Sermon on
the Mount, directs us to pray for pardon. " When ye pray,
say, Forgive us our debts ; " and then soon declares, " Ask,
and it shall be given you." And then, to put his meaning for-
ever beyond dispute, he adds, " For every one that asketh
receiveth." He, therefore, whose sins are not pardoned, never
yet, in the whole course of his life, did so much as once con-
fess and forsake them, and ask God to forgive him, according
to divine direction ; no, not once. To disbelieve this point, is,
in effect, to disbelieve the whole of divine revelation ; for he
that believeth not this, hath made God a liar.
Now, if these things are true, we may hence learn, —
1. That Mr. Sandeman's scheme, relative to directions to be
given to sinners, is not agreeable to the word of God. For he
says, " Let all the prophets and apostles be consulted upon the
question. What is required of us in order to acceptance with
God ? we shall find their unanimous reply to be, every thing,
or nothing ; " for, according to Mr. Sandeman, the sinner is
pardoned before repentance, and faith is not an act, but a mere
passive thing. So, therefore, " nothing " is to be done by the
sinner, in order to pardon and justification ; for no volition, act,
or exercise of mind whatever, is needful in order to it ; and so
no direction at all is to be given. For Mr. Sandeman, speaking
AND PROMISES OF THE GOSPEL. 567
of the atonement, says, "All its true friends will join in affirm-
ing, that Christ came to render impenitent sinners accepted
unto everlasting life, by the works which he himself wrought,
and thus, by the discovery of preventing goodness, to lead
them to repentance." Thus they are regenerated by light,
according to Mr. Sandeman. But from what has been said,
nothing can be plainer, than that both the Old Testament and
the New do give directions to sinners to do something. Thus,
when those who were pricked at the heart on the day of Pen-
tecost, asked Peter, and the rest of the apostles, saying, " Men
and brethren, what shall we do? " Peter did not say, " Be per-
fect ; " nor did he say, " Do nothing ; " but he said, " Repent,
and be baptized in the name of the Lord Jesus for the remission
of sins." So again, a few days after, "Repent, and be con-
verted, that your sins may be blotted out." And when the
trembling jailer put the question to the apostle Paul, " What
shall I do to be saved ? " his answer was, " Believe on the Lord
Jesus Christ, and thou shalt be saved." To say, therefore,
that there is nothing to be done in order to salvation, and so
no directions to be given to sinners, is directly contrary to the
Holy Scriptures.
Mr. Sandeman's scheme, in a few words, is this : that we
are to give instruction to the unregenerate, but no exhortation
at all. We are to hold up the truth to their view, with its
evidence, that it may strike their minds, give them hope, and
beget love ; for regeneration is wrought by light, and is the
effect and fruit of faith. But no call, no invitation, no direc-
tion, no exhortation is to be given ; because no volition is to
take place before justification ; for the single belief of the
simple truth, in which simple belief no volition is implied, is
the only thing implied in that faith by which we are justified.
But no means can be proper to be used for the production of
this faith, but merely holding up the simple truth, with its
evidence, to view. This, therefore, is the whole the preacher
has to do ; and the truth, as soon as known, gives hope, and
so begets love to itself, just as the news of a large importation
of corn in an island perishing with famine, as it spreads
through the island, gains credit, gives hope of relief, and begets
love to that which is to relieve them. And all godliness con-
sists in love to that which relieves us. This is Mr. Sandeman's
scheme. Notice, (L) He has the same notion of total depravity
and regeneration with Mr. M., namely, that the carnal heart
is at enmity only against that character of God which is
exhibited in the law ; but as to that character which is re-
vealed in the gospel, the carnal, unregenerate heart is disposed
5GS A VIEW OF THE EXHORTATIONS
to love it. MS soon as known ; just as' tlie news of the inij)orta-
tioii of corn, in such a famished island, will be agreeable to
everj^ inhal)itant who hears it and understands it. (2.) In both
Mr. Sandeman's and Mr. Mather's scheme, we need no new
principle of grace in order to love God, any more than the
famished inhabitants of the island needed new stomachs, in
order to love bread; and therefore, (3.) The regenerating, sanc-
tifying influences of the Holy Spirit, on both schemes, are
absolutely needless. For, (4.) As we are not to be reconciled to
that character of God against which we are at enmity, but
only to a character which is so agreeable to our hearts in our
natural state, that it will beget love to itself, as soon as known,
on which account we need no new principle of grace, in order
to love it, so, for the same reason, the regenerating, sanctifying
influences of the Spirit are needless ,' even as it was with
Jacob when he went to Padan-aram to get a wife : the state
of his mind being such by nature, that he would love Rachel
as soon as seen, he therefore needed no supernatural influence
to dispose his heart to love her. (5.) On both schemes the
sinner is pardoned before repentance ; for he believes first ;
then he is justified ; and then he hopes ; and then he is regen-
erated and loves ; and then he repents. But to return : —
2. From what has been said, we may also see, that Mr.
Mather is equally mistaken in insinuating that sinners may
comply with the exhortations and directions of God to sinners,
and yet be entitled to no promise ; for God has, as we have
seen, in the most plain and express manner, annexed promises
to his exhortations and directions. Our author says, " The
absolute authority of God is not such a limited thing, that he
can lay no commands upon his creatures, Avithout adding a
promise to the performance." But the creed of even all the
ancient patriarchs, short as it was, had tliis for one article —
that God was a rewarder of those who diligently seek him.
(Heb. xi. 5, 6.) And under the Jewish dispensation, God
affirms that he never said to the house of Jacob, Seek ye my
face in vain. (Is. xlv. 19.) And when the Son of God ap-
pears in flesh, he speaks plainer still : " Ask, and it shall be
given you ; seek, and ye shall find ; knock, and it shall be
opened." And to fix and settle us forever in the belief of this
point, he goes on to reason thus : " Or what man is there of
you, whom if his son ask bread, will he give him a stone ? or
if he ask a fish, will he give him a serpent ? If ye then, being
evil, know how to give good gifts to your children, how much
more shall your Father, who is in heaven, give good things to
them that ask him ? " — to them that ask him, be they who
AND PROMISES OF THE GOSPEL. 569
they will, of all the human race ; for the gospel is, by divine
order, to be preached to every creature, and '• whosoever will,
let him come ; " and " he that cometh shall in no wise be cast
out." The warrant to come to the throne of grace, is founded
in the blood of the Son of God ; for he has opened a way into
the holiest of all, by his own blood. And the invitations of
the gospel are given to all, without exception. " Go ye into
the highways, and as many as ye find, bid to the marriage."
Any sinner, therefore, on this side hell, has a good warrant to
come to the throne of grace, to confess his sins to God, and to
ask forgiveness in the name of Christ ; and no sinner, who
hath*done so, in the manner h\ which God has directed, ever
went away from the throne of grace unpardoned ; but it has
always happened to him, as it did to the prodigal son : when
he was yet afar off, his father saw him, and had compassion
on him, and ran, and fell on his neck and kissed him. Of the
truth of this we have the same evidence as we have that Jesus
is the Messiah. For he hath said, that '-every one that asketh
receiveth."
3. From what has been said on this subject, we may learn,
that these words of Mr. Stoddard, before quoted, are strictly
true. Speaking of the unregenerate sinner, he says, "They do
not the thing that God commands ; there is no obedience to
God in what they do ; they do not attend the will of God." *
For if they did attend God's directions, and obey the divine
exhortations, and ask, and seek, and knock, as they are com-
manded, they would obtain. The only reason their prayers
are not answered, the only reason they ask. and receive not, is,
because they ask amiss ; that is, because they ask not as God
directs them, but in a manner contrary to his directions. So
again, the only reason they seek and do not find, is because
they seek amiss ; that is, as Mr. M. expresses it, " aim at what
* " Men, in their natural condition, are guilty of a world of sin. Their very
religion is iniquity. (Isai. i. 5.) They pray for holiness, but oppose it. (John
V. 52.) They have not the love of God in them. They praise God because of his
excellency, but they do not bcheve him to bo such a one ; it is a burden to them
that they suspect it, and they wish he were not such a one. They wish God
did not see their hearts, and had not power to avenge himself. There is nothing
but hypocrisy in all they do. They confess their sins, and bewail theii- iniqui-
ties, but they have no godly sorrow. They put up earnest requests for holiness,
but do not sincerely desh-e it. They strive against sin, and all the while arc
cherishing of it. They have pangs of affection, but no love. Thej^ have some
affection to saints, but hate real holmess. They are zealous against some sins,
but hate none. They are striving for salvation, but refuse the offers of it. Some-
times God tries them, by convincing them of the great danger of their damnation,
and they show a dreadful, wicked, rebellious spii-it, that they ai'e scared to see
themselves. There is a great deal of the spirit of the devil in them." — Stoddard's
Nature of Conversion.
48*
n70 A VIEW OF THE EXHORTATIONS
can never be accom])lislicd, even to cstal)lisli their own right
eousness," and will not submit themselves to the righteousness
of God. For he that covereth his sins shall not prosper ; but
whoso coiifcsseth and forsaketh them, shall have mercy.*
And, therefore, —
4. The true reason, and the only reason, that the doings of
the unregenerate do not entitle them to the blessings promised
in the gospel, is, because, in all they do, there is no one act of
compliance with God's directions. For if it is true, that
" whoso confesseth and forsaketh his sins shall find mercy,"'
then it is equally true, that he who hath not found mercy
never did confess and forsake his sins, according to the divine
direction. If it be true, that every one that asketh receiveth,
then it is equally true, that the unpardoned sinner never did
ask pardon at the hands of God, in the sense of the text. For
to say, that I have confessed and forsaken my sins, I have
asked pardon in the name of Christ, according to the divine
direction, yet I have found no mercy, God hath not forgiven
me, is, if we may use the language of inspiration, to " make God
a liar." Therefore to say, that the unregenerate, in their
endeavors, do the things that God commands them to do, and
that yet there is no promise to their doings, is expressly to con-
tradict the word of God, for he never said to the house of
Jacob, Seek ye my face in vain. And, therefore, the question
between Mr. M. and us is not, whether God has required the
unregenerate to ask, and seek, and knock, and strive, and
labor. It is granted that he has. And it is affirmed, that God
has promised the blessings of the gospel to a compliance with
these directions, in God's sense of them. But it is also proved,
from Mr. M.'s own words, that the unregenerate, "as such,"
to use Mr. Stoddard's words, '• do not attend the will of God ;
do not the thing that he commands;" because,' as Mr. M.
says, •'' there is no promise of salvation to their endeavors ; "
whereas God promises salvation to those who comply with his
directions.
* Great pains have been taken to misrepresent and blacken this point. It
hath been said, that we affirm that the unregenerate are not required to seek, or
strive, or pray ; whereas in truth wc affirm, that the unregenerate are required
to seek, and strive, and pray. But then we add, that " they do not the thing that
God commands." The question, therefore, is, not whether God requires the
unregenerate to seek, and strive, and pray ; but the only question is, whether
they " do the thing that God commands." This is the point in dispute. St. Paul
has declared for our side of the question, in as strong terms as ever we used, (in
Kom. viii. 7, 8 :) " The carnal mind is not subject to the law of God, neither
indeed can be." And dare any Christian allow himself to hate and to blacken a
doctrine taught by an inspired apostle ? Or is the doctrine so odious to any,
that they will not believe, that he did not teach it, however strongly his words
express it ?
AND PROMISES OF THE GOSPEL. 571
Now, therefore, let Mr. M. either take sides with the Ar-
minians, and say, that there are promises to the doings of the
unregenerate ; or let him join with Mr. Stoddard, and say,
that " they do not the thing that God conunands ; there is no
obedience to God in what they do ; they do not attend the
will of God ; " or let him openly and plainly declare, " that
God has directed sinners what to do that they may be saved ;
but it is not best that sinners should be urged to follow those
directions which God has given them, which if they do follow,
they surely will be saved ; and that, therefore, he is deter-
mined to direct them to do as they do, although there is no
promise to their doings ; yea, although it is certain beforehand,
that they never will accomplish the thing they aim at."
A minister of Christ is sent to preach tjje gospel to the
Indians ; and, —
Question 1. Is it not the duty of the Indians to assemble,
and hear him ?
Ansiver. Yes, it is their duty to assemble, to hear the gospel
preached. If the God of nature speaks to men, men ought
to hear.
Ques. 2. Is it not their duty to come to hear with good and
honest hearts, the first time they come ?
Ans. Yes. it is as really their duty to come and hear with
good and honest hearts the first time, as it is at any succeeding
time ; for it is as really the duty of pagans to be well disposed
toward the true God who made them, and ready to hearken
to his voice, as it is the duty of any of the human kind.
(Rom. i. 20, 21, 28.)
Q,ues. 3. But if they have all of them pagan hearts, shall
they come and hear with their pagan hearts, in a pagan man-
ner, rather than not come and hear at all ?
Ans. If they come with pagan hearts, in a pagan manner,
they sin greatly. If they refuse to come, their sin is greater.
If they come with pagan hearts, in a pagan manner, they are
in greater danger of turning a deaf ear to the gospel, to their
own destruction ; but if they refuse to come at all, their per-
dition is certain. So, then, it is for their interest to come with
pagan hearts, in a pagan manner, rather than not to come at
all. (Rom. X. 14.)
Ques. 4. Is the missionary authorized by the commission
of Christ to baptize these pagans, as well as preach the gospel
to them ?
Ans. The commission of Christ authorizes him to preach to
them while pagans; but not to baptize them until they become
believers. (Mark xvi. 15, 16.)
072 A VIEW OF THK EXHORTATIONS
Qucs. 5. Suppose two Indians, in otlicr respects equal ; one
has heard the gospel twenty years, the other never heard of it ;
both die pagans in heart : which will he most miserable after
death ?
Alls. He that hath heard the gospel. For he that knows his
master's will, and does it not, shall be beaten with many stripes.
(Luke xii. 47, 48.)
Qucs. 6. If so, why is not a birth and education in the
heathen world to be preferred ?
Alls. In a land of gospel light, there is some hope of salva-
tion from eternal misery ; in pagan darkness, there is no hope
at all. (Luke x. 10—12. Acts iv. 12. Eph. ii. 11, 12.)
Qucs. 7. Is there, then, greater probability of the conversion
of some sinners than of others ?
A71S. According to the rule by which mankind judge of
likelihood, namely, that like things have been wont to take
place in like circumstances, it is more likely that some sinners
will be converted than others. Thus, more were converted
among the posterity of Abraham, from his day to the day of
Christ, than in any other nation in the world, through that
period. So more were converted among those who attended
the ministry of John Baptist, of Jesus Christ, and of his
apostles, than among those who never heard them. So there
is more hope of the conversion of the children of godly parents,
who are in a pious manner devoted to God in baptism, and
who are brought up in the nurture and admonition of the Lord,
than there is of the conversion of the children of ungodly
parents, who are brought to baptism merely to be in the
fashion, and who are brought up according to the course of
this world, in the service of divers lusts and pleasures, to live
in malice and envy, hateful and hating one another. And so it
is more likely that they will be converted, who live under an
orthodox, pious, faithful minister, and under the watch and
care of a church, whose members walk with God, and the
light of whose holy examples shines all around them, than
they who live under an unsound, ungodly, unfaithful minister,
and in the company of carnal and loose professors, who join
to hate and to blacken the true doctrines of the gospel, and to
ridicule a life of strict piety. And so it is more likely that
they who are under deep and genuine legal conviction, will be
converted, than they who are quite secure in sin ; and more
likely that awakened sinners, who forsake bad company, and
every external vicious practice, and spend much time in reading
God's word, in hearing good preaching, in meditation, in
secret prayer, and withal confess their faults to those they
Xnd promises of the gospel. 573
have ill used, and make restitution to those they have in-
jured ; more likely, I say, that awakened sinners will be con-
verted who take this course, although moved thereto merely
by legal terrors and self-righteous hope, being still dead in sin,
contrary to God, and to all good in the inmost temper of their
hearts; more likely, I say, than if they with Cain fled from the
presence of the Lord, and ran to taverns, and to frolics, and gave
up themselves to drinking and debauchery, on purpose to stifle
their convictions, and drown the clamors of their consciences.
In a word, there is no doubt but that there is much more, even
a hundred or a thousand times more likelihood that some sin-
ners will be converted than others. Yet still it remains true as
it is written, "But many that are first shall be last; and the
last shall be first." (See also Luke xiii. 29, 30.) Thus Cain
was the eldest child of Adam, but he was left, while Abel was
taken. And thus the Jews were God's peculiar people, but
they were cast off, while the Gentiles were called. And thus
Judas, one of Christ's own family, is lost ; while a persecuting
Saul, brought up among the Pharisees, is saved ; that no flesh
might glory in the presence of God. (1 Cor. i. 26 — 31.)
Ques. 8. Is there really any hope at all, in the sinner's case,
that he will be converted and saved, but what results merely
from the sovereign grace of God ?
Ans. The same sovereign grace, which passed by the fallen
angels, and provided a Redeemer for fallen man, even the Son
of God, to die in our stead, must as freely give us a Sanctifier,
or we perish. The same sovereign grace that appoints our lot
in a land of light, that presents us with the external means of
grace, that begins the work of conviction, that drives the reluc-
tant sinner to an external reformation, and to a close attention
to eternal things by legal terrors, even the same sovereign grace
must carry on conviction till it is deep and thorough, and give
repentance unto life, or the work will never be done ; for the
sinner, left to himself, will catch hold of some false hope, or go
back to security ; and so finally, if left to himself, will infallibly
perish. And he deserves to be left to himself. He is under
the curse of the righteous law of God, and may be justly given
up to ruin : there is nothing but the sovereign grace of God to
prevent it. And so there is really no hope in his case, but what
at bottom results merely from the sovereign grace of God.
(Rom. xi. 5-^7. Eph. ii. 1—5. Tit. iii. 3—5.)
Ques. 9. Is it for the advantage of the sinner, in this state,
to tell him, that God requires him to do as he does, so that, in
doing as he does, he does what God requires ?
Ans. No. This is not to tell him the truth, nor would this
574 A VIEW OF THE EXHORTATIONS
tend to promote his good, but his hurt; even to settle him
down on his own righteousness, while dead in sin, as has been
before shown. Rather, when an awakened sinner has been in
his closet two or three hours, meditating, crying, and praying,
in great anguish, driven on by the fears of hell and self-righteous
hopes ; yet still wholly impenitent, so that, if there was no hell,
he would never make another prayer, or shed another tear for
his sins, but rather go back to them with pleasure ; when he
rises from his knees, I would have his conscience cry out
against him in such language as this — "O thou ungodly,
impenitent, guilty wretch ! thou hast done nothing all this
while as it ought to be done. Thy heart is still a heart of
stone, wholly opposite to God and to all good. This is thy
proper character ; and therefore the wrath of God still abideth
on thee ; " for this is the very truth.
Ques. 10. What directions then ought to be given to such a
sinner ; and what ought we to say to him ?
A71S. Say all the things that God has said. Hold up the
perfect law of God close to his conscience, to show him his
duty and his sin ; for the law is the schoolmaster which God
has appointed to bring us to Christ. Hold up the gospel way
of salvation, with all its evidence, to his conscience, that he
may understand and believe it ; for faith cometh by hearing.
And let the whole tenor of all our discourse to the sinner be to
explain and to enforce the exhortation of John the Baptist, of
Jesus Christ, and of his apostles, in those remarkable words —
^^ Repent and believe the gospel^ This will tend to increase
genuine conviction of all sin and guilt, and to prevent delusive
and false hopes, and to shut him up to the faith.
We are to dwell largely on the being and perfections of God,
and our original obligations to him, who is by nature God, and
our Creator. We are particularly to explain the nature and
reasonableness of the divine law, and to answer the sinner's
objections against it. We are to exhibit to his view the sin
which he stands charged with in the divine law, and the curse
he is under for it, and the only way of obtaining pardon through
the blood of Christ. In a word, we are to open to his view the
whole plan of the gospel, the infinite riches of God's grace, the
nature and sufficiency of Christ's atonement, the readiness of
God to forgive repenting siiniers who come to him in the name
of Christ, the calls and invitations of the gospel, the dreadful-
ness of eternal misery in the lake of fire and brimstone, the
glory and blessedness of the heavenly state, the shortness and
uncertainty of time, the worth of his soul, the dangers which
attend him from the world, the flesh, and the devil, the inex-
AND PROMISES OF THE GOSPEL. 575
disable guilt of final impenitence, the aggravated punishment
of gospel sinners, etc. ; and so bring into the view of his con-
science every argument and motive to repent and to return to
God through Jesus Christ.
Just as any plain man of common sense would do, who was
sent after a runaway son, who had risen against his father, and
made an attempt on his life, and then run off; for which his
father had disinherited him. and was determined he should be
disinherited forever, unless he would return, and before the
M^hole family, on his knees, confess his fault, and take the
whole blame to himself, and justify his father's resentments,
and freely own and acknowledge that it was good enough for
him to be cast oft' by his father, and no blemish, but a beauty
in his character, to disinherit such a son ; and in this view, ask
forgiveness, as of mere free grace. Common sense would teach
such a man, in all he said to this rebellious, runaway son, to
vindicate his father's character and conduct, and to prove to
him that all the blame was in him, and that it was his duty and
interest, without the least hesitation, or one objection, on the
first invitation, to do as did the prodigal in the parable, when
he came to himself, namely, arise, and go to his father. And
so long as the runaway son should refuse to do this, common
sense would teach any plain man to consider him as impenitent ;
and to look upon all his tears and cries as selfish and hypocriti-
cal. But should the runaway son not only refuse to return, but
begin, in his own justification, to plead and say. " My father's
character and my father's government are not objects of love.
He has disinherited me. To love him would be the same thing
as to love to be disinherited ; which would be to love my own
disgrace and poverty ; which would be to love my own misery ;
which is impossible. To say that this conduct of his is not a
blemish, but a beauty in his character, would be a sin ; for I
ought to love myself, and to stand for my honor and for my
right. Such a submission he shall never have from me. How-
ever, if he will receive me to favor, and restore me to the
inheritance, impenitent as I am, I will forgive what is past, and
be reconciled for the future;" common sense would declare
such a son, not only impenitent, but obstinately impenitent,
and intolerably haughty. And, in this view, any plain man
would tell him, in the most peremptory language, that there
was no hope in his case, unless he would humble himself, and
come to a deep and sound repentance. Thus John the Baptist,
Jesus Christ, and his apostles, called sinners to repentance ; and
never once gave impenitent sinners, as such, the least ground to
hope for pardon ; but expressly said, " Except ye repent, ye
576 A VIEW OF THE EXHORTATIONS
shall all perish." And to the true penitent they gave no ground
to hope for pardon, on the foot of Iiis own righteousness ; for it
was a settled point, that without shedding of blood there is no
remission. And, indeed, that repentance is not genuine, in
which we do not, from the heart, give up every self-justifying
plea, take all the blame to ourselves, and accept the punishment
of our iniquity, with a disposition to look only to free grace,
through Jesus Christ, for that pardon and salvation which the
gospel offers.
Observe, in this plan of dealing with an awakened sinner,
two things are taken for granted : first, that total depravity and
moral agency are consistent ; and second, that repentance unto
life is, consistently, both the sinner's duty and God's gift. (Ezek.
xviii. 31; xxxvi. 26. Acts ii. 38; iii. 19; v. 31.)
Objection, The runaway son, in the similitude, is a moral
agent with respect to all the duties required of him by his
father ; and so is wholly to blame for his disaffection to his
father, and may be considered and treated accordingly; but the
unregenerate sinner is not a moral agent with respect to that
love to God which is required in the law, or to that faith and
repentance which are called for in the gospel ; that is, he can-
not love God, believe, or repent ; and therefore he cannot be
considered as being wholly to blame for his disaffection towards
God, and for his unbelief and impenitence, or treated accord-
ingly ; for " to love God as exhibited in the law, is the same
thing as to love his own misery ; " and to believe in Christ and
repent before he has had " a discovery of Christ," is as impos-
sible as it is to love an object of which we have no idea. To
exhort the unregenerate sinner, therefore, as we would exhort
such a runaway son, is absurd and inconsistent.
Ans. It is true that in thus dealing with the awakened sin-
ner, we consider him, while unregenerate, as a moral agent,
possessed of every qualification essential to moral agency ; for
we think that unregeneracy consists, not in being destitute of
any of those natural facuhies which are essential to moral
agency, but only in being destitute of a heart to do our duty,
and in having a heart opposite thereto. (John iii. 6. Rom.
viii. 7.) Bat want of inclination, and disinclination to that
duty which God requires of us, instead of lessening blame, is
that for which we are blameworthy. (Luke xix. 27.) We
consider the unregenerate sinner, therefore, with respect to love
to God and faith in Christ, and with respect to all duties required
in law and gospel, as a moral agent, to whom the commands of
the one, and the exhortations of the other, may, with propriety,
be given ; and who is wholly to blame in not obeying the one,
AND PROMISES OF THE GOSPEL. 577
and in not complying with the other. And all we shall, at
present, say in answer to the objection, is, that if the unregener-
ate sinner is not a moral agent with respect to the divine law,
then he does not deserve the cnrse of it, for not continuing in
all things : to say which, is to contradict Gal. iii. 10. And if
he is not a moral agent, with respect to the gospel, the external
revelation of it being enjoyed, then he is not to blame for im-
penitence and unbelief, nor does he deserve any punishment
for these crimes : to say which, is to contradict Matt. xi. 20 —
24. Luke x. 3 — 12. John iii. 18, 19 ,• xvi. 9. In a word,
if the unregenerate sinner is not a moral agent with respect to
law and gospel, then the Old and New Testament, which con-
sider and treat him as such, are not from God. To say, there-
fore, he is not a moral agent, is in effect to give up divine
revelation ; that is, to say that the unregenerate sinner is not
wholly to blame in not loving God with all his heart, and his
neighbor as himself; and that the unregenerate sinner, who
lives under the light of the gospel, is not wholly to blame for
impenitence and unbelief, is to deny the first principles of the
Scripture scheme of religion, and, in effect, to give up the
whole of it. And to give up the Bible, rather than to take
that blame to ourselves, which belongs to us, is the very
essence of infidelity, and that which constitutes it so great
a crime. (John iii. 19, 20.) See President Edwards on Freedom
of Will, Part 3, Sect. iv.
SECTION V.
Gal. iii. 10. For as many as are of the works of the law, are under the curse.
For it is written. Cursed is every one that continueth not in all things which are
written in the book of the law to do them.
IMPENITENT, SELF-RIGHTEOUS, CHRISTLESS SINNERS ARE UNDER
THE CURSE OF THE LAW OF GOD; BUT THIS IS INCONSISTENT
WITH THEIR BEING IN COVENANT WITH GOD, IN GOOD STANDING
IN HIS SIGHT, BY ANY WORKS WHICH THEY DO, WHILE SUCH.
We will premise a few things, and then particularly explain
and prove the above proposition, and show the inconsistency
between the covenant of works, and Mr. M.'s external cov-
enant, considered as conditional.
1. God, the Creator and moral Governor of the world, did
VOL. II. 49
578 IMPENITENT; CHRISTLESS SINNERS,
originally deserve supreme love, and universal, perfect obedi-
ence from his creature man. This Avas implied in that law
given to Adam, " In the day thou eatest thereof, thou shalt
surely die."
2. God is in himself as amiable now as he was before the
fall of man ; as worthy to be loved, honored, and obeyed ; for
he is the same now that he was then. There is no alteration
in his nature, and he has done nothing to forfeit his character ;
if, therefore, before the fall he was worthy of love, he is equal-
ly worthy since. To say, that there was originally any blemish
in the divine character ; or to say, that he has brought any
blemish upon himself in any instance of his conduct, since the
beginning of the world, is to deny his divinity. It is to say,
that he is not by nature God ; he is not, and never was,
an absolutely perfect being. A denial of the divinity of Christ
is the foundation of the Arian heresy ; but we must deny the
divinity of God the Father, we must deny the divinity of the
Godhead itself, or we can never justify the least degree of dis-
affection toward the Deity in our hearts ; but must take the
whole blame to ourselves ; for if God is in himself the same
infinitely amiable being he has been from everlasting, and if all
his conduct has been like himself, perfect in beauty without a
blemish ; if we do not love him with all our hearts, the whole
fault must be in ourselves, and not at all in him. And on the
other hand, if God has in any instance done amiss, not con-
ducted in that perfect, in that amiable and glorious manner
which became him who is by nature God, it must be owned
that we have just cause to love him less, and in some degree,
at least, to dislike him ; and our conduct in so doing may be
vindicated. Nor can God be just when he speaketh, or clear
when he judgeth, if he looks upon us and treats us as being
Avholly to blame, in not loving him with all our hearts.
But if the blame is not wholly in us, it is partly in him.
And if there is the least blemish in his character or con-
duct, then he is not so perfect as he might be ; he is not
absolutely perfect ; that is, he is not God. Therefore, —
3. The denial of the divinity of the one only true and
living God is the only foundation on which, consistently,
fallen man can be justified more or less, in not perfectly
conforming to the divine law. For if it is granted, that
the divine character was originally absolutely perfect, and
that the whole of his conduct towards us, from the begin-
ning of the world, has been absolutely perfect too, then every
thing in God, and belongiiig to God, conspires to render
him a perfectly amiable and lovely being, and to oblige us
UNDER THE CURSE OP THE LAW OF GOD. 579
to love him with all our hearts, and to render us. criminal
and without excuse in the least neglect or defect ; nor can
there be any excuse invented but what must issue in a
denial of his divinity. For if the fault is not wholly in
us, it is partly in him ; and if partly in him, then he is not ab-
solutely perfect ; that is. he is not God. And to say, that, by the
fall, man ceased to be a moral agent, is, by fair construction,
subversive of the whole of divine revelation. For, —
4. It is a dictate of common sense, that we do not need a
surety to pay a debt for us, which we ourselves do not
owe. And, therefore, if the divine law was not binding on
fallen man, antecedent to the consideration of Christ's under-
taking to answer the demands of the law in our stead,
then there was no need that he should have undertaken to
answer the demands of the law in our stead. For there was
no need that our surety should pay a debt for us, that we our-
selves did not owe, and could never have owed had he never
undertaken in our behalf. An atonement might have been
needed for Adam's first offence ; but if Adam and all his
race, on the apostasy, ceased to be moral agents, and so ceased
to be bound by the moral law to perpetual perfect obedience, as
Mr. M. maintains, there was no need of an atonement for the
" many offences " which have taken place since the fall, for
these many offences are not sins; ''for where there is no law,
there is no transgression," and " sin is not imputed where
there is no law." And thus, if we give up the law, we must
give up the gospel too, and, to be consistent, become infidels
complete. But, —
5. If God, the Creator and moral Governor of the world,
was originally an absolutely perfect being ; and if he deserved
the supreme love and the perfect obedience of his creature
man before the fall, and if he deserves the same since the fall ;
and if we, retaining our original natural faculties, by which,
before the fall, man was a moral agent, remain the same still ;
then may we consistently believe the Bible to be the word of
God. For, on these hypotheses, the divine law may be vindi-
cated, which, relative to fallen man, and considered as unre-
generate and Christless, says, "Cursed is every one that con-
tinueth not in all things written in the book of the law to do
them." And if this law was worthy of God, then it might be
worthy of God to appoint his Son to be made a curse, to redeem
us from the curse of the law. But of this I have spoken par-
ticularly heretofore ; * and so need not enlarge.
* Essaj' on the Nature and Glory of the Gospel, Sect. III. and IV. To which
Essay I am constrained so frequently to refer the reader, in order to avoid repub-
lishing things -which I have already written in that book.
580 IMPENITENT, CHRISTLESS SINNERS,
We proceed to explain and prove the proposition before laid
down, namely, — That impenitent, self-righteous, Christless
sinners are under the curse of the law of God ; but this is
inconsistent with their being in covenant with God, in good
standing in his sight ; for as many as are of the works of the
law arc under the curse, etc.
1. By si7i is meant, " any want of conformity unto, or trans-
gression of the law of God." This definition of sin, which is
given by the Assembly of divines at Westminster, is taken out
of those two texts, (1 John iii. 4,) "Sin is the transgression
of the law;" (Gal. iii. 10,) "Cursed is every one that con-
tinueth not in all things," etc.
2. By the law is meant, God's holy law, which requires
holiness, and nothing but holiness ; for if the law of God re-
quired sin, then sin would be not only "a transgression of,"
but also "a conformity unto" the law of God — an absurdity
essential to Mr. M.'s scheme ; an absurdity his scheme can
no sooner get rid of than the Ethiopian can change his
skin.
The holiness required in the divine law is summed up in
love. " The sum of the ten commandments is, Thou shalt love
the Lord thy God with all thy heart, etc., and thy neighbor as
thyself" So we were taught by our Catechism, when we
were children. Nor am I able to express my sentiments with
more plainness and precision on the subject, than was done in
my former piece. " The law of Moses, which was the rule of
duty in the covenant into which the Israelites entered, required
nothing but holiness. That covenant which was externally
exhibited, and externally entered into, was so far from being a
graceless covenant, that it required nothing but true grace and
real holiness ; nothing but love, with all its various exercises
and fruits, in heart and life ; love to God and man : of this we
are expressly assured by one who came from God, and infal-
libly understood the nature of that dispensation. * Master,
which is the great commandment of the law ? ' said a Pharisee
to our Savior, referring to the law of Moses. 'Jesus said
unto him. Thou shalt love the Lord thy God with all thy
heart, etc., this is the first and great commandment ; and
the second is like unto it, Thou shalt love thy neighbor as
thyself.' Thus he had answered the Pharisee's question. But
he proceeded to add another sentiment, which overthrew the
Pharisaic scheme by the roots — 'On these two commands
liang all the law and the prophets;' for if the law obliged
the Jew to perform every duty in a holy manner, out of love ;
and required no other kind of obedience but this ; if all the
UNDER THE CURSE OF THE LAW OF GOD. 581
law and the prophets hung on these two commands ; so
that radically love was all ; so that this holy love was the ful-
filling of the law, (Rom. xiii. 8, 10;) then the Pharisees, who
were entirely destitute of this, were equally destitute of that
kind of religion required in the Mosaic law, and so their
scheme was torn up by the roots. It is not only a fundamen-
tal maxim in the Scripture scheme of religion that ' love is the
fulfilling of the law,' but it is expressly affirmed, that without
love the highest gifts and the greatest attainments, tlie most
expensive deeds and the most cruel sufferings, are nothing, and
will profit nothing. The apostle Paul carries the point so far
as to say, 'Though I speak with the tongues of men and
angels, and have not charity, I am as sounding brass or a
tinklmg cymbal ; ' as destitute of true and real virtue. ' And
though I have the gift of prophecy, and understand all mys-
teries, and have all knowledge, and though I have all faith, so
that I could remove mountains, and have no charity, I am
nothing.' And to carry the point as high as it can possibly
be carried, he adds, ' And though I bestow all my goods to
feed the poor, and though I give my body to be burned, and
have not charity, it profiteth me nothing ; ' for in his view,
charity, or love, was the sum total of all virtue. Therefore,
M'here there is no love, there is no virtue ; not the least degree
of conformity to God's nature and law ; " for the apostle never
dreamt, that that self-love which reigns in the hearts of devils,
and of wicked men, was any part of that charity in which he
made all true virtue to consist ; for then it could not have been
said of the vilest sinner, that he hath no charity ; whereas the
apostle supposes this might be true of some eminent profes-
sors, who even gave all their goods to feed the poor, and
their bodies to be burned, that they had no charity. Besides,
if that self-love is a part of what the divine law requires, then
that which is the principle of all enmity against the Deity, is
matter of duty ; than which nothing can be more absurd.*
3. By a sinner, in the proposition, is not meant merely one
that has sinned, and does sin every day, for this is true of
saints. But by a sinner is meant, one who is wholly destitute
of that holiness which is required in God's law ; one who has
* A\Tien it is said, "Thou shalt love thy neighbor as thyself," this neither jus-
tifies the selfish spirit of wicked men, nor requires the exercise of a like temper
with respect to their neighbor ; but only teaches us that as oiir neighbor's wel-
fare is worth as much as our own, {cmteris paribus,') so it ought to be as dear to
us as our own ought to be ; even as it is among the angels in heaven, and as it
must always bo in creatures under the perfect government of pure benevolence ;
for this will be exercised towards beings in proportion to their true worth. See
President Edwards on The Nature of True Virtue.
49*
582 IMPENITENT, CHUISTLESS SINNERS
been born only of tho flesh, and so is only flesh ; who liath not
been born of the Spirit, and so liath not tlic Spirit of Christ ;
whose cliaractcr is given by the Holy Ghost, in Rom. viii.
7, 8: "The carnal mind is enmity against God; for it is
not subject to the law of God, neither indeed can be : so
tlien they that are in the flesh cannot please God." For
that the Holy Ghost meant to comprehend all unregenerate
sinners, is evident from the next words: "But ye are not
in the flesh, but in the Spirit, if so be that the Spirit of God
dwell in you." So, then, all those, in whom the Spirit of
God dwclleth not, are in the flesh; which is the character of
every Christless sinner; for "if any man have not the Spirit
of Christ, he is none of his." So that by a sinner is meant,
one who is dead in sin, and an enemy to God — a character,
in the sight of God, infinitely criminal; as is evident from
this, that his law dooms persons of this character to eternal
misery ; which is a punishment infinitely dreadful.
1. By an impenitent, self-rigJtteous sinner, is meant, a sinner
who, being really of the character just stated, yet, instead of
confessing and forsaking, is habitually disposed to cover his
sins, and justify himself in his wickedness ; even as our first
parents covered their nakedness with fig-leaves, and did all they
could to hide themselves from God, and said all they could to
justify themselves. The last words which Adam spake when
called before his Judge, previous to the sentence passed upon
him, were designed to excuse himself, and to lay the blame
upon God, who had given him such a tempter, and upon her
who had tempted him. The words are very remarkable —
" The woman, which thou gavest to be with me, she gave me
of the tree, and I did eat." And yet Mr. M. represents Adam,
in these words, as making "a full confession of his guilt," and
as being so humbled, " as that he was prepared to receive a
discovery of redeeming mercy with all his heart." It is a
dangerous thing to flatter sinners into a good opinion of them-
selves. Adam first covered his nakedness with fig-leaves,
before God came to call him to an account ; for he could not
endure to see himself. And when God came, he fled, and
ho hid himself from the presence of the Lord amongst the trees
of the garden ; for he could not endure to be seen by God ;
" for he that doth evil hateth the light." And when he was
forced to come forth, and appear before his Judge, he
came with guile in his mouth, saying, " I was afraid, be-
cause I was naked, and I hid myself;" for it was not the
nakedness of his body, but a guilty conscience, which made
him hide himself. But he could not bear to own his sin. He
UNDER THE CURSE OF THE LAW OF GOD. 583
dreaded to have it brought into view ; and when closely ex-
amined and pinched to the very heart, so that he could not
conceal the fact which he had done, yet then he would cun-
ningly put into his confession every extenuating circumstance,
that as much as possible the blame might be cast oif from him-
self, wherever else it might fall. Ungrateful wretch ! to blame
his kind Creator and bountiful Benefactor ! " The woman
which thou gavest to be with me, she gave me of the tree, and
I did eat." Nothing is owned, but merely the external act ;
the bad intention, the proud, wicked, rebellious heart, is kept
out of view ; their aspiring to be as gods ; their believing the
serpent's lies before the God of truth, etc. But here we have a
specimen of the true nature of impenitence. This disposition
to cover their sin took place in our first parents on their fall,
and it has spread through all their guilty race. And mankind
have proceeded so far, as even to invent new schemes of
religion, not revealed in, but contrary to the Holy Scriptures,
to cover their sins and to justify themselves in their wicked-
ness. Nor may it be amiss to mention one or two schemes of
this sort, that we may see how the charge exhibited in the di-
vine law against the sinner is evaded, and himself freed from
blame, and justified in his own conscience.
Thus, the charge exhibited in God's holy law against the
sinner is, that he sins mid deserves eternal da?nnation, for not
continuing in all things written in the book of the law to do
them. '■' The sum of the ten commandments is, Thou shalt
love the Lord thy God with all thy heart, and thy neighbor
as thyself" But the Arminian pleads, and says, No man can
be obliged to keep this law ; for no man can exercise princi-
ples which he has not, for that implies a contradiction ; * but
we have lost our power " of yielding perfect obedience in
Adam. We cannot love God with all our heart, and our neigh-
bor as ourselves. We are not to blame for not doing what
we cannot do ; and therefore we are not to blame, nor do
we deserve the curse, for not continuing in all things
* By a principle of love is meant, a disposition to love, or a heart to love. But
to say, I have no heart to love God, and therefore I am not obliged to love him,
is to say, that the more depraved I am, the less to blame I am. He who has no
heart at all to honor his father and his mother, is, on this hj-pothesis, blameless.
Let the parents be ever so worthy, if the child has no heart to love and honor
them, he is free. So a dishonest man, who has no heart to pay his debts, is not
obliged ; and a covetous niggard, who has no heart to give to thg poor, is
not bound. For, on this hypothesis, our inclination is our rule of duty, and not
the law of God. Not what is right and iit, and as such is required by God, the
sole Monarch of the universe, is my duty ; but only that which suits my own
heart. So Pharaoh said, " Who is the Lord ? I know not the Lord, nor will I
obey his voice." Pharaoh had no principle of love and obedience, and so he was
not obliged. So he felt. But the God of the Hebrews imputed it to him for sin.
584 IMPENITKNT, ClIRISTLKSS SINNERS,
written in the book of the law to do them. This law is too
severe for a fallen Avorld. Christ has died for us ; and so the
law is abated ; and if we do as well as we can, we shall be
saved ; for it would be unjust for God to require more of us
than we can do, and then damn us for not doing." Thus they
reason, and thus they believe, and thus tiieir sins are covered
even from the sight of their own consciences, and they stand
justified in themselves.
Again, the charge exhibited in God's holy law against the
sinner is, that he sins, and deserves eternal damnation for not
continuing in all things Avritten in the book of the law to do
them; " The sum of the ten commandments is. Thou shalt
love the Lord thy God with all thy heart, and thy neighbor
as thyself." But the Antinomian pleads, and says, " This law is
not in force with respect to fallen man at all ; and so I am not
in the least to blame for not continuing in all things written
in it. For to love that character of God which is exhibited in
his law, is the same thing as to love my own misery. But to
love my own misery is to take pleasure in pain; \vhich is an
express contradiction, and in its very nature absolutely impos-
sible ; and even inconsistent with my continuing to exist as a
sensible being and a moral agent. And, besides, it is contrary
to the law of God, which requires me to love myself. That
law, therefore, which was given to Adam in innocence, and
which obliged him to love that character of God which was
exhibited in it, is entirely set aside since the fall ; and is bind-
ing on no child of Adam, more or less, as a rule of duty ; for it
is not the duty of any one to love that character of God
which is exhibited in the moral law; nay, it is now, since the
fall, contrary to the law of God to do it. For the law of God
requires us to love ourselves ; but to love that character of God
which is exhibited in the moral law, is the same thing as to
love our own misery ; and, therefore, instead of its being a duty,
it is a sin repugnant to the law of God, to love that character
of God which is exhibited in the moral law ; and so it ought
not to be done. Moreover, no unregenerate unbeliever can
love that character of God which is revealed in the gospel,
because he doth not know it ; for an unknown object cannot
be loved. For to love an object of which we have no idea, is
to love nothing, which is a contradiction, and in its own nature
absolutely impossible. Wherefore, before Christ is discovered
to the soul by the Spirit of God, while unregenerate, no man
is in duty bound to love either the character of God exhibited
in the law, or the character of God revealed in the gospel.
Nothing, therefore, remains for unregenerate unbelievers to do.
UNDER THE CURSE OF THE LAW OF GOD. 585
as their present duty, but to reform their external practice, use
the means of grace, and strive and do their utmost, as unre-
generate sinners may do, while such. Of such therefore it
may be said, that they forsake all known sin, and practise all
known duty. Such then, who are come to a fixed resolution
thus to do, are quahfied to enter into covenant with God, and
to attend sealing ordinances; for their being destitute of faith,
repentance, and love, is their calamity, but not their sin."
Thus Antinomians reason, thus they believe, and thus their
sins are covered, even from the sight of their own consciences,
and they stand justified in themselves. And thus we see
what is meant by an impenitent, self-righteous sinner, namely,
a sinner obstinate in his disaffection to the Deity, who covers
his sins, and justifies himself in his wickedness.
5. By a Christless sinner is meant, a sinner who doth not
receive, but doth in his heart reject Jesus Christ ; and so is not
interested in him, and the blessings purchased by him ; and so
remains at present under the curse of the law and the wrath of
God, as truly and really as if Christ had never died ; according
to John iii. 18, 36 : " He that beheveth not is condemned
already ; and the wrath of God abideth on him." But, in this
sense, every impenitent, self-righteous sinner is a Christless sin-
ner ; for this plain reason, because they do not receive, but re-
ject Christ ; as it is written, (Luke v. 31,) '' They that are whole
need not a physician, but they that are sick;" for sinners
never feel their want of Christ, or look to God through him for
pardon in those things in which they justify themselves ; or for
divine assistance in those things which they think themselves
not bound in duty to do. For instance, an Arminian, as he
does not think himself to blame for not loving God with all
his heart, so he never means to ask pardon of God in the
name of Christ, as being to blame for this. He only blames
himself, when he neglects to do as well as he can, in his own
sense of the phrase : and feels guilt and need of pardon only in
these instances. But as to the law of perfection, as he thinks
himself not bound by that, so he thinks himself not to blame
for not continuing ix\ all things written in the book of the law
to do them ; and so no atonement, no sanctifier, no repentance,
no pardon are needed in this case. So again, an Antinomian,
as he doth not believe it to be his duty to love that character
of God which is exhibited in his holy law, so he never con-
fesseth his sin in not doing it, or asks pardon of God, or dreams
that he needs any pardon in this case, or any Redeemer to
atone for this sin, or any Sanctifier to enable him to do this
duty ; for, if it is not his duty to love that character of God
586 IMPENITENT, CllUISTLESS SINNERS,
which is exhibited in liis law", then he needs no assistance to
do it ; for we need divine assistance only to enable ns to do
our duty. And if it is not his duty to love that character of God
whicli is exhibited in his holy law, then he is guilty of no sin
in not loving it ; and so needs no Christ, no atonement, no
repentance, no pardon in the alfair ; and thus, that Christ, that
pardon, that grace, which are ollered in the gos[)el, he doth not
need; and so doth not receive, bnt reject; yea, lie rejects
all as an abuse. For, to tell a sinner he needs a pardon in that
in which he justifies himself, will affront him ; he will think
himself abused ; he will think himself implicitly charged with
guilt, in that in which he is not guilty ; and so, instead of de-
siring the pardon, he will reject the offer as an abuse. And
thus do all impenitent, self-righteous sinners, with respect to
that pardon, and to that sanctifying grace, which the gospel
offers. As they need neither the one nor the other, so they
reject both, with all their hearts. For the whole need not a
physician, but the sick.
And in every instance in which men justify themselves,
they depend, so far as they have any dependence, for accept-
ance in the sight of God, not on the atonement of Christ, but
on their own innocence ; for their plea is. Not guilty. Here
they join issue, and appeal to the judgment-seat of God.
(Luke xviii. 9 — 13.) And therefore, if the divine law doth re-
quire mankind to be perfect, as our Father which is in heaven
is perfect, notwithstanding our fallen state ; if the law of God
requires perfection of us as much as it did of Adam ; if we are
to blame, and deserve eternal death, for not continuing in all
things, as really as Adam did for eating the forbidden fruit ;
and if, on this hypothesis, and in this view, Christ was made a
curse to redeem sinners from this curse, yet, if we plead not
guilty ; if we affirm that we are not bound by this law ; if we
affirm that in our fallen state it is not possible that we should
be bound by it ; if we join issue on this point, and appeal
to the judgment of God ; if God brings us in guilty, at the
great day, it will be too late then to shift our plea. It will be
too late to say tliat our dependence was on the atonement of
Christ. For it may be retorted, " If you were not guilty, you
needed no atonement, but this was your plea. Not guilty ;
and you appealed to the judgment-seat of God. It is too late,
therefore, now to pretend you depended on the atonement ;
your first plea precludes this." They must therefore have
their trial, and stand or fall, for eternity, on their first plea of
not guilty. And therefore it will come to pass, that every im-
penitent, self-righteous sinner will be condemned, unless they
UNDER THE CURSE OF THE LAW OF GOD. 587
can make their first plea good, at the bar of God. If the Judge
will give up his law, they may be acquitted ; but if he abides by
what is written, namely, " As many as are of the works of the
law are under the curse ; as it is written. Cursed is every one
that continueth not in all things written in the book of the law
to do them," there will be no hope in their case, at that day.
And therefore all who, either on the Arminian, or on the An-
tinomian, or on any other plan, do in heart reject the perfect
law of God, for their rule of life in this world, will perish for-
ever in the next.
And thus we see what is meant by an impenitent, self-right-
eous, Christless sinner. Now, in the proposition it is said, that
" impenitent, relf-righteous, Christless sinners are under the
curse of the law of God." But, —
6. By the curse of the law is meant, the curse threatened in
the law of God ; even all the curses written in God's book, com-
prising " all the miseries of this life, and death itself, and the
pains of hell forever."
7. When it is said, that they are under this curse, it is intend-
ed, that they are already condemned to all this by the law
of God, and are liable to have the curse executed in itSv utmost
rigor ; that is, to be struck dead, and sent to hell, at any moment.
They are reprieved, moment by moment, by the sovereign
pleasure of their Judge.
That Christless sinners are thus under the curse of the law,
is evident, not only from the tenor of the law itself, but also
from the whole course of the divine conduct ; for according to
this rule God hath dealt with Christless sinners in all ages of
the world. As to the miseries of this life, he inflicts them upon
them according to his sovereign pleasure. As to death itself,
he inflicts it just when he pleases. And as soon as the Christ-
less sinner is dead, in an instant he is in hell, and must endure
the pains of hell forever. Therefore, from the tenor of the
divine law, and of the divine conduct, it is evident, that God is
at liberty, with respect to them, to kill and damn any Christless
sinner, at what moment he pleases ; and therefore he is not
bound not to do so. And therefore there is no covenant be-
tween God and the sinner existing, obliging God to bestow any
favor on any one Christless sinner now in the world ; but he
may strike dead and send to hell, justly and without breach of
covenant, any Christless sinner who draws the breath of life.
Thus, in this sense, impenitent, self-righteous, Christless sinners
are under the curse of the law.
8. And this is true of self-righteous, Christless sinners, with-
out exception, as the apostle affirms — *' As many as are of the
588 IMPENITENT, CIIUISTLESS SINNERS,
Avorks of tlio law, arc und(T tlic oiirsc." I3c tliey circumcised
Jews, or l)aj)tizc(l CJciitiles : or l)c they botli circiiiiicised and
baptized too, as doubtless many were iu the churches of (iala-
tia, to whom he was writing ; yet mother their circumcision,
nor their baptism, at all altered the case ; for the circumcised
and tlic uncircumcised, tlie baptized and the unba))tizcd, are
all e(pia!Iy uudor the curse of the law, if of a self-righteous
character ; for they reject Christ, and so can have no interest in
him ; as by divine constitution none are interested in him, but
those who receive him. (John i. 12, and iii. 18.) And there-
fore they must stand or fall by mere law. But the law says,
"Cursed is every one that contiiuieth not in all things," etc.
The law doth not say, " Cursed is every umcircumcised Gen-
tile ; " nor doth the law say, " Cursed is every unbaptized Pagan ; "
but thus it is written : " Cursed is every one ; " be he Jew, or
Gentile ; be he Christian, or Pagan ; be he circumcised, or bap-
tized, or neither ; if he be self-righteous, and Christless. he is
cursed. For these things alter not the case at all. " For cir-
cumcision verily profiteth, if thou keep the law ; but if thou be
a breaker of the law, thy circumcision is made uncircumcision.
For he is not a Jew which is one outwardly, neither is that
circumcision which is outward in the flesh; but he is a Jew
which is one inwardly ; and circumcision is that of the heart,
in the spirit, and not in the letter, whose praise is not of men,
but of God." Therefore baptized sinners, if they are Christless,
are as much under the curse of the law, as those who are unbap-
tized ; and so are as liable to all the miseries of this life, to
death itself, and to the pains of hell forever. And God is as
much at liberty to strike dead and send to hell, at any moment,
self-righteous, Christless sinners who are baptized, as those who
are unbaptized. He is not bound by covenant to the one, any
more than to the other. But, as to life, and to the outward means
of salvation, and to the strivings of the Spirit, he is at perfect
liberty to have mercy on whom he will have mercy. This is
certain from the whole tenor of the divine conduct. For we
all know, that baptized sinners are as liable to sudden death as
the unbaptized ; and when they die, there is an end to all the
outward means of salvation, and inward strivings of the Spirit,
and nothing before them but the pains of hell forever. So that
there is no covenant between God and them in the way ; there
is nothing of this kind to hinder ; but God is at perfect liberty
to execute the curse of the law on any Christless sinner, at any
moment he pleases ; for they are all in his hands, held up over
hell by the thread of their lives, justly condemned, at his sover-
eign disposal ; and accordingly, he lets one drop into hell now,
UNDER THE CURSE OF THE LAW OF GOD. 589
and another then, just as he pleases, from day to day, from hour
to hour, continually. And this hath been his constant course
of conduct in all ages past. And thus every Christless sinner
is under the curse of the law. But here it may be inquired. For
what crime, or crimes, are they thus, by the law of God, sen-
tenced to eternal woe ? To which the answer is plain.
9. This curse, self-righteous, Christless sinners are sentenced
unto by the divine law, for not yielding a perfect obedience to
it, continually, every day. Cursed is every one that continueth
not in all things. So that the law of perfection is binding on
the unregenerate, Christless sinner. And in the judgment of
Him whose judgment is always according to truth, they deserve
eternal woe, for every instance of defect, in thought, word, or
deed ; in matter or manner ; and that whether they were from
eternity elected to salvation, or not ; and whether Christ died
with an absolute design to save them, or not ; and whether they
enjoy the strivings of God's spirit, or are given up to their own
hearts' lusts ; yea, and whether they enjoy the benefit of a writ-
ten revelation, or not. (Rom. i. 18 — 21.) " For the wrath of
God is revealed from heaven against all ungodliness and un-
righteousness of men." So that even the heathen are without
excuse ; because, Avhen they knew God only by the light of
nature and tradition, they glorified him not as God, neither were
thankful. (Rom. iii. 9.) " For we have before proved both
Jews and Gentiles, that they are all under sin." " That every
mouth may be stopped, and all the world may become guilty
before God," for the curse extends to every one, to every Christ-
less sinner of Adam's race. So that the divine law is binding
on fallen man, previous to the consideration of the grace of the
gospel ; and mankind are under so great obligations to perfect
obedience, than in the judgment of Him " who is over all, God
blessed forever," they deserve eternal woe, for any one defect
for not continuing in all things. For such is the infinite dignity
of the Deity, such his infinite worthiness of supreme love and
universal obedience, in being what he is in himself, and our
Creator, that on these original grounds, it is infinitely criminal
not to love him with all our hearts, and obey him in every
thing. Nor doth our original apostasy in Adam, or our present
depravity, or our guilt and exposedness to eternal destruction,
exempt us from the divine law, as our rule of duty, or from its
curse for every transgression ; nor is God obliged in justice to
grant us any relief; for this law itself is the rule of justice,
holy, just, and good. (Rom. vii. 12.)
Thus stands the matter in the sacred writings. This divin-
ity, how new soever it may appear to those who never before
VOL. n. 50
590 IMPENITENT, CHIUSTLESS SINNERS,
altcuded to it, was taught of old b)' Moses, (Deiit. xxvii.,) and
afterwards l)y the apostle Paul, (Gal. iii. 10 ;) or rather tlie God
of Israel is the true author of this system. It was of old revealed
in the law of Moses ; it was afterwards honored with the
highest honors, on the cross, by the blood of God's own Son ;
and it was considered as fundamental in that scheme of religion
which the apostles preached and wrote under divine inspiration.
And to be an enemy to this law, is to be an enemy to God him-
self, who is its author, and whose image it bears ; and to his
Son, who died to do it honor.
To say that this law ceases to be binding, is to say, that God
ceases to be God, or that we cease to be his creatures. For if
God is God, and we are his creatures, we ought to glorify him
as God, and pay the honor to him that creatures owe to their
Creator, unless he has done something to forfeit our love and
obedience, or we cease to be moral agents. But to say that the
supreme Majesty of heaven and earth has hurt his character, by
any part of his conduct, is to say, that he is not an absolutely
perfect being ; which is the same as to say, that he is not God.
Nor can we throw the blame off from ourselves, by saying, that
we cease to be moral agents, without casting it on our Maker ;
for either he is to blame for continuing this law in force, armed
with its curse ; or we are to blame for breaking this law, and
deserve the threatened woe. And to say that it is not in force,
is expressly to contradict divine revelation, which says, "Cursed
is every one that continueth not in all things which are writ-
ten in the book of the law to do them." But, —
10. For God in his holy law to require holiness, and nothing
but holiness, of the Christless sinner, and curse him for the
least defect, is inconsistent with requiring of him something
besides holiness, namely, sin ; and promising by covenant, to
bless him with great blessings, on condition he performs the sin-
ful action required ; for this is to bless, and to curse the same
man, at the same time, for the same action. Those very actions
of the Christless sinner, who hath no righteousness but his own,
in which to appear before God ; which by the law he is under,
justly deserve, and really expose him to present damnation,
cannot, at the same time, qualify him, in the sight of the same
God, considered as searcher of hearts, for any blessings what-
ever. For that which merits God's eternal curse, considered
in itself, cannot, considered in itself, qualify for God's blessing,
unless that which is in itself infinitely odious in the sight of God,
is a meet qualification for a token of the divine favor. Besides,
he who is by divine constitution, at this present moment, liable
to be struck dead and sent to hell, without time to breathe one
UNDER THE CURSE OB' THE LAW OF GOD. 591
breath more, for doing as he does, cannot, by divine constitu-
tion, be entitled to any one blessing by those doings ; for this
would imply two divine constitutions, in their own nature in-
consistent, both in force at the same time, the one cursing, and
the other blessing, the same sinner, at the same time, for the
same action ; which is the same thing, as to suppose a thing to
be, and not to be, in the same sense, at the same time ; which
is an express contradiction.
Objection. If this reasoning is just, then God is at liberty to
kill and damn all the ungodly now at this present time before
the elect are called in ; and so before Christ has seen his seed,
and the travail of his soul. And so God was at liberty to have
killed and damned every unregenerate sinner in the congrega-
tion of Israel, while in Egypt ; and so the promise to Abraham,
that at the end of four hundred and thirty years his seed should
be brought out of Egypt, might have never been fulfilled. Or
he might have killed and damned every ungenerate sinner, in
any period afterwards ; and the very ancestors of the Messiah
himself might have been cut off; and so that great promise to
Abraham, " In thy seed shall all the nations of the earth be
blessed," might have never been accomplished.
Answer. Christ Jesus may have a covenant right to " see his
seed," and " the travail of his soul ; " and yet the self-righteous
sinner may be under the curse of the law, in perfect consistency.
Both these are Scripture doctrines, and both are perfectly har-
monious. God may not be at liberty, with respect to Christ
Jesus, to kill and damn every unregenerate sinner now in the
world ; because this would be inconsistent with his promise to
him ; but yet, with respect to unregenerate sinners themselves,
God is at liberty ; because God hath made no promise to unre-
generate sinners, as such, by which they can any one of them
now on earth claim a covenant right to an exemption from the
curse of the law, one single moment.
Again, Abraham might have a covenant right to a posterity
in number like the stars and like the sands, because God prom-
ised this to him ; and so, on the same ground, he might have a
covenant right to the land of Canaan, and to all the blessings
comprised in God's covenant with him ; and yet such of his
posterity as refused to walk in his steps, and rejected the cov-
enant of grace, and remained under the curse of the law. might
have for their part no covenant right to any one blessing ; but
rather lie exposed to all the curses written in God's book. And
that this was in fact the case, is plain from the whole tenor of
Lev. xxvi. Deut. xxvii. and xxviii.
Now, if these things are true, then it will follow, —
592 IMPENITENT, ClIRISTLESS SINNERS,
1. That Christless sinners, as they liave no covenant right to
any good, being by the curse of the law already sentenced to
all evil, so all the good which they do receive from God, before
they are united to Christ by faith, are, as to them, the fruits of
the mere sovereign grace of God, which he is at liberty, with
respect to them, to continue or take away at pleasure. Thus
it is as to life and all the comforts of life : and thus it is as to all
the outward means of salvation, and the inward strivings of the
Spirit. Every Christless sinner being under the curse of the
divine law. God is at full liberty, with respect to them, to strike
them dead, and send them to hell at any moment ; and so put
an eternal end to all the good which they enjoy, and let in all
evil upon them like a flood. — See this sentiment illustrated at
large in Ezekiel xx. And if this is true, then, —
2. The carnal, uiu'egenerate, Christless Israelites, under the
Mosaic dispensation, being under the curse of their law, agreea-
ble to Deut. xxvii. 26, and Gal. lii. 10, had, considered as such,
no covenant right to one blessing of the Abrahamic covenant,
no, not so much as to draw a breath, or live one moment in
the promised land where all the peculiar blessings of that dis-
pensation were to be enjoyed ; but God was at full and perfect
liberty, with respect to them, to strike them dead, and send
them to hell at any moment ; and so forever separate them
from that good land, and from all the worldly good things and
religious advantages, which were there to be enjoyed. And on
this hypothesis, and on this hypothesis alone, can the divine
conduct toward that people be vindicated. For in fact he
always did strike dead and send to hell impenitent sinners,
under that dispensation, at what time he pleased, according to
his own sovereign pleasure, just as he hath done ever since ;
and that he had a right so to do, by the constitution which they
were under, is evident from Lev. xxvi. Deut. xxvii. xxviii,
Ezek. XX. And accordingly we may observe, that by the di-
vine appointment, the whole congregation of Israel were obliged
to acknowledge this as soon as ever they entered into the holy
land, in a most public, solemn, and affecting manner, saying,
with united voices, Amen. (Deut. xxvii. 2 — 26.) And as soon
as they entered into the holy land, they did acknowledge it,
according to the divine appointment. (Josh. viii. 30 — 35.) So
that while in an impenitent, unpardoned state, they by their
own acknowledgment were under the curse of their law, at the
sovereign mercy of their God. And thus the Mosaic dispensa-
tion was of old understood ; but in later ages, the Pharisees by
their false glosses put another sense upon their whole law, jus-
tifying themselves, and supporting their claims of having God
UNDER THE CURSE OF THE LAW OF GOD. 593
for their Father, whereby the nation were prepared to reject
the gospel of Jesus Christ ; whereas, had they retained the
ancient meaning of their law like a schoolmaster, it might have
led them to Christ. As this view of things, if agreeable to
truth, will without more ado settle the present controversy, so
it is worthy of a particular consideration.
3. No unregenerate, Christless sinner iiath, as such, any right,
in entering into covenant, to promise and engage '-'to obey the
whole will of God by divine assistance," because they have no
title to '• the divine assistance," for any one holy act. Indeed,
it is their duty to *' obey the whole will of Go*d ; " and they are
justly liable, in the judgment of Him whose judgment is accord-
ing to truth, to the curse threatened, if they continue not in all
things ; and that on the foot of mere law, which promiseth no
assistance at all to any sinner. And while sinners reject Christ
and the grace of the gospel, they have, by the divine constitution,
no title to any inward assistance of the Holy Spirit at all, on
the foot of the covenant of grace ; for all the promises of God are
in Christ Jesus, yea, and in him amen. (2 Cor. i. 20.) But as
to those who are out of Christ, they are under the law ; and sin
hath dominion over them. (Rom. vi. 14.) This is their standing,
and this is their true and real state. They are bound to perfect
obedience, they are considered as moral agents, they are held to
be without excuse. (Rom. i. 21.) They stand guilty before God.
(Rom. iii. 19.) They reject the grace of the gospel. Eternal death
is threatened for every transgression, by the divine law, (Gal.
iii. 10,) and the gospel doth not make void, but establish the law,
(Rom. iii. 31 ;) as it is written, -'He that believeth not is con-
demned already, and the wrath of God abideth on him." (John
iii. 18, 36.) And so every impenitent, Christ-rejecting sinner
lies at the sovereign mercy of God; as it is written, -'The
election hath obtained it, and the rest were blinded."
Death and damnation may fill them with terror, and beget
reformations, tears, vows, and promises ; and so, in the language
of the apostle, they may bring forth fruit unto death. For Death,
coming into the view of their consciences, begets all the reli-
gious exercises of their hearts, and is the father of the children
they bring forth. And this, according to St. Paul, is the state
of all those who are married to the law ; for sin still hath domin-
ion over them while under the law. But when once they are
married unto Christ, they become temples of the Holy Ghost,
and so now they bring forth fruit unto God. God is the Father
of all the holy exercises of their hearts ; he works in them to
will and to do, and so all Christian graces are not only called, but
m reality are the fruits of the Spirit. Law, death, and hell, will
.50*
594 IMPENITENT, CHRISTLESS SINNERS,
not beget one holy exercise in un unregencrate heart ; rather
they will irritate the corru[)tion of the carnal mind. (Rom. vii.
5, 8, D.) Hence the sinner who, wliile ignorant of law, death,
and hell, hath a good heart, as he imagines, when these come
into view, his goodness is lost, his heart grows worse ; and so far
as he can discern, he grows worse and worse ; until all his hope
of acceptance with God, on the foot of law, languishes and dies.
So that the law which was ordained unto life, and by which
life was originally to be obtained, he finds to be unto death ; as
it is written, (Rom. vii. 8, 9,) " Sin, taking occasion by the com-
mandment," raged the more, '• wrought in me all manner of con-
cupiscence. For withont the law sin was dead, for I was alive
without the law once ;'' and had a good opinion of myself; " but
when the commandment came, sin revived, and I died." For
it is not the design of God by legal conviction to make the heart
better, or so much as to excite one holy thought or holy desire
in the unregenerate sinner ; but rather to give such light to the
conscience, as that all those thoughts and desires which used to
be accounted holy, may appear to have no holiness in them, but
to be of a nature contrary thereunto ; to the end that the sinner
who is in fact dead in sin, and at enmity against God, may come
to know the truth ; and so find himself condemned, lost, and
undone by the very law by which he sought and expected life.
Thus, as, by the covenant of works, siimers have no title to any
divine assistance, so, while unregenerate, God doth in fact never
assist them to one holy act. Nor under genuine conviction do
they seem to themselves to grow better, but on the contrary to
grow worse and worse, until they find themselves perfectly des-
titute of every good thought, and of every good desire, and in a
state of mind "wholly opposite to all good, and wholly inclined
to all evil," in the language of our confession of faith ; or in the
more accurate and expressive language of Scripture, until they
find themselves " dead in sin," and at " enmity against God ;" that
is, until they see themselves to be as in fact they are, and as in fact
they always were before they saw it. But to see themselves
dead in sin, and enemies to God, and wholly inexcusable, and
altogether criminal in being so, and on this foot justly condemned,
is what, above all things, impenitent, self-justifying sinners are
averse unto ; and therefore their hearts, instead of concurring
to promote this conviction, do resist the light, and twist and turn
every possible way to evade it ; and often even rise and fight
against it, with horrid blasphemous thoughts. Audit is seldom
that awakened sinners are brought to a thorough conviction*.
* " It is not enough for men to see that they can do nothing of themselves. Men
may say that, when they only tind need of assistance, and not of the infusion of
a principle of grace into them." — Stoddard's Safetij, p. 183,
UNDER THE CURSE OF THE LAW OF GOD. 595
More generally they have some partial conviction, and some
short terrors, and then false humiliations, and then false light
and joy, which lasts a while, and then all their inward religion
is at an end ; or else, without receiving any comfort, true or false,
they gradually lose their convictions, and go to sleep again as
secure as ever ; "for strait is the gate and narrow is the way
that leads to life, and few there be that find it." But to return :
If self-righteous, Christless sinners, while under the curse of the
law, have no title to divine assistance for any one holy act ; and
if, as was before proved, the divine law requires holiness, and
nothing but holiness ; then they have no warrant to " enter into
covenant to obey the whole will of God by divine assistance."
It is true, the gospel offers pardon to impenitent, self-righteous
sinners, for not continuing in all things written in the book of
the law to do them ; but impenitent, self-righteous sinners plead
not guilty, in manner and form, as set forth in the divine law :
and so reject the pardon offered. And it is true, the gospel offers
the sanctifying influences of the Holy Spirit to impenitent, self-
righteous sinners, to enable them to love that character of God
which is exhibited in his law, and which is honored on the cross
of Christ ; but they do not desire to love it, and therefore the
assistance offered is rejected. Now, when they have thus reject-
ed the only assistance which God ever offered, to obey the very
law which he hath given to be the rule of their lives, for them,
under these circumstances, " to enter into covenant to obey the
whole will of God hy divine assistance,''' is a piece of hypocrisy
suited to the character of none but such as are in fact totally
depraved ; and yet, at the same time, near, or quite totally blind,
as to their true character and real state.
A woman, however poor and low in the world before mar-
riage, and however insufficient to be trusted by any of her
neighbors ; yet no sooner is she married to a rich man who
loves her, and whom she takes delight to obey and honor, but
with his approbation she may trade largely at any merchant's
shop for any thing she needs, and may warrantably promise,
" by the assistance of her husband," to make good pay ; nor
will the merchant who knows her husband's riches, and his
love to her, and his approbation of her conduct, be backward
to trust her. And thus it is with the poor bankrupt sinner,
who is in himself not sufficient for one good thought, as in him
there dwelleth no good thing ; as soon as he is married to Christ
Jesus, in whom all fulness dwelleth, and of whose fulness he
receives, and grace for grace, he may now enter into covenant
with God, and warrantably promise, " by the assistance of Christ
Jesus," to love God, and walk in all his ways with an upright
596 IMPENITENT, CHRISTLESS SINNERS,
heart. But should a womau of au aduUerous heart eutor into
coveuant with a man of honor and of a great estate before the
priest, and as soon as the ceremony was over, even on the very
same day, leave his bed and board, and run off and prostitute
herself to her former gallants, and refuse to return, and continue
to refuse, although invited thereto by her husband, yea, obsti-
nately refuse, notwithstanding repeated invitations and repeated
offers of pardon and forgiveness, until he, being justly provoked,
should advertise her in all the public papers, and forbid all to
trust her on his account, for that he would hold himself unobliged
to pay any of her debts, or to afford her '''any assistance," until
her perverse heart should be humbled, and she should confess
her iniquity, and justify him in this token of his displeasure,
and ask forgiveness for her crimes, and return to her duty with
true matrimonial affection; and should she, on seeing what her
husband had done, declare, that " to love such a husband is the
same thing as to love to be advertised as a runaway in the pub-
lic papers, which is to love disgrace itself, which is in its own true
nature impossible, and even contrary to the law of God, which
requires us to love ourselves; in this view, therefore, I can never
return, nor is it my duty to return ; for I ought to have a regard to
my own reputation : until, therefore, he will recall this adver-
tisement, and assume a different character, I can no more love
him than I can love my own misery ; "' and in this temper
should she go on, giving her heart to her lovers, and making
herself common to all comers, until, being overtaken with ex-
treme poverty, she is reduced to great distress ; and then, instead
of returning to her husband and humbling herself before him,
as in duty she is bound, should she apply to her neighbors for
relief, and put on a bold face, and promise, by the " assistance
of her husband" to make good pay — would they regard her
words? would they trust heron his account ? Rather, would
they not be filled with indignation at her impudence, and be
ready to say, '' Woman, first of all make up matters with your
husband, before you presume to be trusted on his account ; for
what warrant have you, in your present circumstances, to prom-
ise to make good pay, by his assistance, to which you have no
title, and to which you know you have no title, and to which
the public knows you have no title, by the advertisement in the
public papers? No, no, thou wicked woman, thy word is not to
be taken. Thou art not worth a penny in the world. The
man whom thou callest thy husband thou hast run away from,
and he declares that he wiU hold himself unobliged to pay any
of thy debts, or to grant thee the least assistance." She cries,
she laments bitterly, she says. " I desire to love him, I wish I
UNDER THE CURSE OF THE LAW OF GOD, 597
could love him, I long to love him, I try to love him, but I
cannot. I do all I can to love him, but it is above my power.
But this I can say, that I am willing to do my utmost^ and
I am come to a fixed resolution to try every day to love
him, and I am willing to bind myself by the most solemn cov-
enant to do so ; and more than this he cannot reasonably
require at my hands, in my present circumstances." Her hus-
band happens to stand at the door, and hears all the talk, and
goes off in high indignation, saying to himself, " What ! can she
find a heart to love her gallants, but no heart to love me ! am I
so vile in her eyes ! is it such an impossible task to love such
a one as I am ! is this more than she can do ! is this more than
I can justly require at her hands ! am I to be pacified with her
hypocritical tears and deceitful vows ! and an unreasonable
man to demand more at present ! shall other men thus have
her whole heart, and shall I bear this contempt at her hands !
Far be this from me. I will assert my proper dignity ; that wo-
man shall no longer be called my wife ; I will get a bill ; I will
put her away forever." Common sense would approve and jus-
tify his conduct.
Thus the most high God, whose character is perfect in beau-
ty, without a blemish, might justly resolve, with respect to
every impenitent, self-righteous, self-justifying sinner. And he
might justly strike them dead, and send them to hell in a
moment. For every plea they make to justify themselves, in
not loving God, casts the blame on him ; even every argument
they use for their justification, is to his condemnation ; for if
the fault is not in them, it is in him. If they are not to blame
for not loving him, it is because he is not worthy of their love ;
for if God is in himself, and in all his conduct, absolutely per-
fect, even perfect in beauty, without a blemish, then we must
be inexcusable, and wholly criminal in not loving him with all
our hearts. And if there is the least blemish in the divine
character, or in any part of his conduct, then he is not an abso-
lutely perfect being ; that is, in other words, he is not God.
The divinity of the only true and living God, is therefore
denied in every self-justifying plea; which is a crime aggra-
vated beyond expression. A sinner, therefore, in such a tem-
per, is an enemy to the true God, and justifies himself in it,
and all his pretences to love and obedience are hypocritical ;
and he ought to be told it in the plainest manner. But to
flatter sinners along in their self-justifying, God-condemning
disposition, how much soever it may please them at present,
directly tends to their eternal ruin. But thus much is certain
at least, that they have no title to "any divine assistance;"
598 THE NATURE OF THE ENMITY OF
and so have no warrant to make promises as though they
had. Nor is their promise, in this view of it, of any worth,
or at all to be trusted.
To conclude : The professed design of Mr. M.'s first book
was, as he declares, "to j)rove that there is an external covenant
between God and his visible church, as such, distinct from the
covenant of grace ; and that those who are in it have a prom-
ise of the means of, and the strivings of God's Holy Spirit,
in order to render them effectual for salvation.'' And agreea-
bly hereunto, he has in this second book endeavored to per-
suade us, that impenitent, self-righteous, Christlcss sinners may
warrantably, " while such, and as such, bind themselves in
covenant by divine assistance to obey the whole will of God."
Whether what has been offered in the foregoing section, is
sufficient to prove that this external covenant is not from
Heaven, but of men, is submitted to the consideration of every
judicious reader ; and we are now at liberty more partic-
ularly to examine the new scheme of religion, which he has
advanced in order to support his external covenant, which is
to be the principal business of most of the following sections.
SECTION VI.
Rom. viii. 7, 8. The carnal mind is enmity against God ; for it is not subject
to the law of God, neither indeed can be. So then they that are in the flesh
cannot please God.
THE NATURE OF THE ENIVIITY OF THE CARNAL MIND
AGAINST GOD.
Question I. Are we, as fallen creatures, at enmity against
God, merely as conceiving God to be our enemy ^ Or, —
Quest. II. Are we enemies only to false and mistaken ideas
of God ? Or, —
Quest. III. Is the carnal mind enmity against God's true
and real character, and that notwithstanding the revelation
which God has made of his readiness to be revealed to us, if
we repent and return to him through Jesus Christ ? If so, —
Quest. IV. What contrariety is there between the carnal
mind and God's true and real character ?
According to our author, " Adam, after the fall, before the
revelation of a Mediator," was not bound by the divine law
THE CARNAL MIND AGAINST GOD. 599
to love God. The divine law bound him to '-punishment"
for what was past; but " its binding authority respected not
his obedience " for the time to come ; for Adam by the fall
ceased to be a moral agent : for it now became inconsistent
with a principle essential to moral agency to 'love God. For
" a principle of self-love is essential to us as moral agents ; "
bnt " to delight in God under those circumstances, was the
same thing as to delight in his own misery ; " which is in-
consistent with that self-love which is essential to moral
agency. Therefore " Adam, by becoming guilty, was totally
depraved ; " being totally deprived of his moral agency, and
wholly incapacitated for moral conduct. His depravity, how-
ever, was not of a criminal nature ; for " this inconsistencj''
of love to God, with the natural principle of self-love, was the
true reason, and the only reason, why Adam could not love
God after the fall ; " for " could he have seen, after he had
sinned, that he had still the same, or as much ground of confi-
dence toward God as he had before, he would have continued,
still to exercise the same delight in the divine perfections, as
he had done before." So that he was as well disposed to love
God after the fall as he was before, had he been in. as good
external circumstances. His different affections were entirely
owiiig to his different external circumstances ; for God was his
friend before the fall. But now, " in every view it must appear
to him, that God could deal no otherwise with him, but to
execute the curse, unless he should act contrary to his own per-
fections ; " and therefore, as soon as God's readhiess to forgive
sin was manifested, there was nothing in his heart to prevent
his loving God as much as ever. And so it is with us. '•' There
is all the reason why our hearts should return to the love of
God, and confidence in him through Christ, as why Adam
should love God in his primitive state ; there is nothing in
our fallen circumstances to prevent it;" without any new
principle of grace ; for this being the true state of things, " re-
generation may be wrought by light ; " for as soon as we believe
God's readiness to be reconciled to us, we shall love him of
course. But before faith and regeneration, we are in the same
state of total depravity that Adam was before the revelation of
a Mediator. " Mankind at this day, antecedent to their exer-
cising faith in Christ, are in much the same condition as Adam
Avas after he had sinned ; " particularly, " we are under the
same inability of loving God that Adam was." And therefore,
as it was not Adam's duty to love God after the fall, so the
unregenerate are not bound in duty to love that character of
God which was exhibited in the moral law given to Adam ; for
coo THE NATURE OF TUF ENMITY OF
to do SO is the same thing as to love their own misery ; to do
which is inconsistent MMth moral agency, and "contrary to the
law of God," which requires ns to love ourselves. And the
gospel does not require us to love that character of God which
is exhibited in the moral law; "for the love of God which the
gospel teacheth, is love of that divine cliaracter which is exhib-
ited to us in a Mediator, and no other." But this character the
unbeliever hath no idea of, and so cannot love it. " To suppose
that the soul sees, and loves this character, before a believing
view of Christ takes place in the heart, is to suppose the soul
to see and not to see at the same time." And as we are not
moral agents with respect to law or gospel, while unregenerate
and unenlightened, nor bound in duty at present to love God,
believe, or repent ; so the external covenant, Avhich requires
unregenerate endeavors, and promises the strivings of the Holy
Spirit to render external means effectual to salvation, comes in
here to our relief. And our " total depravity," and our " enmity
against God," not being of a criminal nature, are no bar in the
way of our admission to sealing ordinances. And therefore,
although a man who steals but a shilling, and justifies himself
in it, must be debarred, yet he who is totally depraved, and an
enemy to God, and jnstifies himself in it, may be admitted.
This is the sum of Mr. M.'s scheme. Now, that we, while un-
regenerate, are moral agents, has already been proved. And
the nature of that enmity against God, which is in the carnal
mind, is to be considered in this section, which may be done
in answer to the questions proposed ; and then the way will be
prepared to consider the nature of that reconciliation to God,
to which the gospel calls us, which is to be the subject of the
next section. Now, therefore, let us attend to the questions.
(Question I. Are we, as fallen creatures, enemies to God,
merely as conceiving God to be our enemy ?
Answer. As likelinessof nature lays the foundation for liking,
so contrariety of nature is the original ground of dislike ; or that
in which enmity radically consists.* And therefore, our enmity
* There arc some sinners who do not know enough about God sensibly to love
him or hate him, or to have any exercise of heart relative to him. God is not in
all their thoughts. They never hated him in their Hves, they will tell you ; nor
did they ever feel any love to him, or delight in him. The divine character, as
yet, never came near enough to their view to give them pleasure or pain. The
fool saith in his heart, There is no God. They wonder, therefore, what can be
meant by the apostle's words, " The carnal mind is enmity against God." Surely,
Bay they, he does not mean that every natural man hates God, for I never hated
him in my life. For let our sinful nature be ever so contrary to God's holy
nature, yet the contrariety will not be felt until the true and real character of
the Holy One of Israel begins to come into clear view. " For without the law
sin was dead ; but when the commandment came, sin revived." This contrariety
which is between our sinful nature and God's holy nature, is the thing chiefly
THE CARNAL MIND AGAINST GOD. 601
to God does not arise merely from conceiving God to be our
enemy. Here let these things be considered : —
1. If our enmity against God arises merely from conceiving
him to be onr enemy ; if we have no contrariety of heart to God
bnt what arises merely from conceiving that he dislikes us ;
then God's dislike to us must have taken place while we were
perfectly holy ; or our belief that God is our enemy, is a ground-
less sentiment, originally injected into the human mind by the
devil, the father of lies, as Mr. Sandeman supposes ; but for
which, we should naturally love God, be perfectly pleased with
his character, and from our childhood grow up truly friendly to
him. And if either of these be true, then, —
2. In order to our reconciliation to God, we need not to be
born again ; we need no change of nature ; we only need to
believe that God is become our friend ; and so we may be
reconciled to God by this belief; for it is an old maxim. Remove
the cause and the effect will cease. And in this view the old
Antinomian scheme, relative to total depravity and regeneration,
is consistent. This faith, therefore, is the first act ; and by
this faith we are regenerated ; that is, a belief of God's love to
us removes the grounds of our enmity to him, and begets love,
repentance, and every Christian grace.
Mr. Sandeman's scheme, which is nothing else than the old
Antinomian scheme refined, and dressed up in a new attire,
teaches, that the truth to be believed in justifying faith, is,
" that there is forgiveness with God through the atonement
for impenitent sinners." A belief of this begets hope, and love,
and repentance, and every Christian grace. For on his scheme,
forgiveness takes place before repentance, as it does necessarily
on the Antinomian scheme, whatever shape it assumes. For on
this scheme, as our enmity against God arises from conceiving
God to be our enemy, so our love arises from conceiving God
to be our friend ; and therefore we must first of all conceive God
to be our friend, before love can exist ; and so before repentance
can exist ; and so justification must necessarily take place before
repentance. This is a difficulty which neither the more ancient
nor the later Antinomian writers know how to get rid of
And thus faith, even that faith by which we are justified,
takes place, in order of nature, before regeneration ; for it is
the cause of it. But the cause, in order of nature, is always
intended in the text; and the sense is, — The carnal mind is contrariety to the
holy nature of God, as appears from this, that it is not subject to that law, which
is a transcript of God's moral character, neither indeed can be, which proves
the contrariety to be total, and fixed. And as the tree, such is the fruit ; so then,
they that are in the flesh cannot please God ; for God cannot be pleased with
what is contrary to his own holy nature ; and therefore, upon the whole, to be
carnally minded, is death, which was the point to be proved. (See Rom.
Viii. 6—9.)
VOL. II. 61
002 THE NATUHI, OK IIIi: ENMITY OF
before the cflcct. Hut if faiih takes jdacc before regeneration,
it is in its own nature not u holy, but a graceless, unregenerate
act ; for it is the act of a graceless, unregenerate heart : and so
faith is not " a saving grace, but a saving sin." But can we
be married to a holy Savior by an unholy act? by an act in
its own nature perfectly oj)])osite to his mediatorial character?
Can we receive Christ by an act of rejection ? Can we be
united to Christ by an act of disunion ? Can we become one
with Christ by an act of sin ? Perhaps it may be thought that
Mr. Sandeman gets rid of this difficulty by teaching that faith
is not an act ; that there is no volition or exercise of heart
im])lied in it. But nothing is gained, if, while we avoid one
ditliculty, Ave run upon another as great.
For, if it is not an act, if no volition or exercise of heart is
implied in it, then we are married to Christ " without our con-
sent;" just as Mr. Mather supposes that the Israelites, on the
plains of Moab, were taken into covenant " without their
consent." But this is inconsistent with the very notion of
marriage ; which is a transaction which implies the mutual
consent of both parties : and therefore, on this scheme, the
marriage union, as it takes place among mankind, could not be
used, with any propriety, to represent our union to Christ
by faith. For if the soul is married to Christ at all, the con-
sent of our hearts must be implied ; or, to use Mr. Stoddard's
words, " when the soul marries to Christ, he doth it with a
spirit of love ; this act of faith doth include all other graces. It
is virtually all grace." — Nature of Conversion^ p. 19 — 24. (See
Rom. vii. 4. 2 Cor. xi. 2. Eph. v. 19, 30. John xvi. 27.)
But can we be married to Christ by an act of sin ? But if jus-
tifying faith is the act of an unregenerate heart, dead in sin,
totally depraved, then it is an act of sin ; for as is the tree, such
is the fruit ; as is the fountain, such are the streams ; as is the
heart, such are its acts. Besides, if justifying faith is the act
of an unregenerate sinner, then it is the act of an impenitent
sinner ; and then pardon is, in order of nature, before repent-
ance. And so it is not necessary that we repent of our sins,
in order to our being forgiven ; which is contrary to the whole
tenor of Scripture, and to the plainest and most express
declarations of Almighty God. Pray, reader, stop a minute,
take your Bible, and turn to, and read. Lev. xxvi. 40 — 42.
1 Kings viii. 47 — 50. Ps. xxxii. 3 — 5. Prov. xxviii. 13.
Isai. Iv. 7. Jer. iv. 4. Ezek. xviii. 30 — 32. Luke iii. 3 ;
v. 31, 32 ; xiii. 5 ; xxiv. 47. Acts ii. 37, 38 ; iii. 19; v. 31 ; x. 21.
And then lay your hand on your heart, and say. Does God offer
to pardon impenitent sinners, while such ? Did the Son of God
die that pardon might be granted to impenitent sinners, as such ?
THE CARNAL MIND AGAINST GOD. 603
Or can God, consistent with the gospel, forgive the impenitent,
while such, and as such, any more than if Christ never had
died ? If any doctrine tends to delude sinners, it is this — that
they may expect pardon without repentance. They have no
heart to repent ; they wish to escape punishment ; they hope
they shall escape : if they can believe that they shall escape, it
will give them joy. This doctrine is suited to give joy to an
impenitent heart. But to teach impenitent sinners, that they may
expect pardon without repentance toward God, is as contrary
to Scripture, as it is to teach them, that they may expect pardon
without faith toward our Lord Jesus Christ. This doctrine of par-
don before repentance, had been taught ; yea, it had spread far and
wide. This occasioned the Assembly of divines at Westminster
expressly to assert the contrary. '•' Repentance is of such neces-
sity to all sinners, that none may expect pardon without it."
In fine, if the first act of justifying faith is an unregenerate,
graceless, sinful act, so are all succeeding acts of the same, faith;
and if so, then to live a life of faith on the Son of God, as the
holy apostle Paul says he did, (Gal. ii. 20,) is to live a life of
unregenerate, graceless, sinful acts. For it is an agreed point,
that the first act, and the succeeding acts of justifying faith, are
of the same nature and kind ; and so a life of fiiith is a life of
sin, a course of unregenerate, graceless acts. And this grace-
less faith will bring forth selfish, graceless fruits. All our love
and joy will arise merely from self-love : in a belief that our
sins are pardoned, and that God loves us. The holiness, jus-
tice, and goodness of the divine nature, exhibited in that law
which is holy, just, and good. (Rom. vii. 12,) which Christ
loved and honored, living and dying, instead of appearing
perfect in beauty, without a blemish, in our eyes, can never be
thought of with pleasure ; we never can say with David, '•' O,
how I love thy law ! It is my meditation all the day." In a
word, as our faith is of the Antinomian kind, so our whole
hearts will be all over Antinomian. No wonder " ninety-nine
in a hundred " of such converts are in the dark about their good
estate ; and feel as much need of an external, graceless cove-
nant, as though they never had been converted.
A late writer, in order to prove, ^^fide nos regenerari,''^ that
we are regenerated by faith, quotes Gal. iii. 26 : " Ye are all
the children of God by faith in Jesus Christ." But this text
speaks not of regeneration, but of adoption. Again he refers to
John vi. .53 : " Except ye eat the flesh of the Son of man, and
drink his blood, ye have no life in you." Just as if eating and
drinking were acts of the dead, and not of the living. Just as
if the dead might eat and drink while they are dead, and by so
doing be made alive. However, this is certain, that that is 9
604 THE NATL'UK OF THK ENMITY OF
(lead corpse, and not a living in;ui, wliicli neither eats nor drinks.
He who does not Hve a life of faith in Christ, is dead in sin;
yet still "'repentance toward God, and faith toward our Lord
Jesus Christ," are acts of spiritual life, and not of spiritual
death.
However, it is granted that there is a kind of faith which may
he exercised hy a graceless, unregenerate, impenitent sinner.
For such a one, although he rejects Christ Jesus -with his
whole heart, yet he may firmly believe that God loves him, and
that his sins are forgiven, and be ravished in this belief. But
the thing believed is a lie ; and all the affections which result
from this belief are founded in delusion. And yet, this is the
very thing which is sometimes called regeneration by faith, and
beholding the glory of God in the face of Jesus Christ. And
it was one chief design of President Edwards's Treatise con-
cerning Religious Affections, to show the difference between
true religion and this kind of delusion. But to return : —
3. If a belief that God is become our friend, without any
change of nature.^ will reconcile us to God, then Satan, trans-
formed into an angel of light, is able to do the business. For
when the sinner is terrified with the thoughts of death and
liell, Satan can bring to his mind such texts as these : " Son, be
of good cheer, thy sins are forgiven thee ; " " O thou of little
faith, wherefore dost thou doubt ? " and at the same time strike
the sinner's imagination with a view of heaven, of God upon
a throne, of Christ sitting at his right hand, till every doubt
is banished, and until the sinner cries out in transport, " I believe,
I believe."
4. If our enmity against God arises only from conceiving God
to be our enemy, then all those graceless, deluded sinners, who
believe that God loves them, are truly regenerate ; that is, the
love to God, which they experience in this belief, is true love.
For, as the cause of our enmity is believing God to be our
enemy, so, in every instance where the cause is removed, the
effect will cease. But in all deluded sinners, who believe that
God loves them, the supposed cause of enmity is removed, and
accordingly they really think that they love God. Thus gross
Socinians, who deny the eternity of hell torments, who believe
the universal salvation of devils and damned, and in this belief
view God as the friend of the whole intelligent system, all made
up of love to his creatures, do, in this view of his character, love
him, and so are all of them, on this scheme, truly reconciled to
God: rather, these men, if they were instructed in these prin-
ciples from their childhood, and believed them, were nevei
totally depraved ; for they always loved God. And accordingly
we find they universally deny the doctrine of total depravity ;
THE CARNAL MIND AGAINST GOD. 605
and say, that it is natural for all mankind to love God ; and
that in fact they all would love him, were his true and real
character brought into their view. And so would the devils
too, on this scheme, were the divine character what the Socini-
ans suppose it to be. And while Socinians love God, viewed
as they view him. Antinomians, of the grossest sort, whose
faith professedly consists in a belief that God loves them, are
often full of love to God, in this view of him. And why may
not Socinians and Antinomians have charity for each other ?
for their schemes are not so different in reality as in appear-
ance ; for both look upon God as a lovely being ; and both love
him; and both profess to love him "for the transcendent
excellency of his perfections." The one does this, because God
loves all, and so loves him ; the other, because, although God
does not love all, yet he loves him in particular. And why is
not the love of the one of as good a kind as the love of the other ?
And the Pharisees, concerning whom Christ declared, that the
love of God was not in them, (John v. 42,) and who hated and
crucified the Son of God, ought also to be received to charity,
on this scheme ; for they really believed that God was their
Father and their Friend, and in this belief, they experienced
this kind of love, of which we are speaking. Yea, our charity
ought to be more extensive still.
5. For on this scheme they who are totally depraved, have
as much of a principle of grace, as they that are regenerate ;
that is, sinners are at heart as well disposed to love God, before
regeneration, as after ; for after regeneration they are disposed
to love God, only considered as one that loves them : and before
regeneration, they are disposed to love God, considered and
viewed in this light ; for it is written, "Sinners love those that
love them ; " and they need no new principle of grace to incline
them to it. And so the unregenerate only need light to see
that God loves them ; and could they but have this light, they
would love God as much as others ; and therefore, —
6. On this scheme, Satan's charge against Job, that he was
at heart no better than other men, was true and just ; and the
high commendation which God had given of him, that there
was none like him in the earth, was without reason. " And the
Lord said unto Satan, Hast thou considered my servant Job,
that there is none like him in the earth ; a perfect and an up-
right man, one that feareth God and escheweth evil ? Then
Satan answered the Lord, and said, Doth Job fear God for
nought ? Hast thou not made a hedge about him, and about
his house, and about all that he hath, on every side ? Thou
hast blessed the work of his hands, and his substance is in-
creased in the land." As if he had said, " No wonder he loves
61*
G(l6 THE NATUKE OK TIIF. F.NMITY OF
God, while God is so full of l()V'c and kiiidiioss to liim ; and who
is tlierc under the likecircunist;ni<."es that would not hwc God as
r.uich as ho docs ? " " Hut i)ul forth thine liand now, and touch
all that lie hath, and he will curse thee to thy face ; " "just as we
fallen spirits have done, ever since we were turned out of heav-
en. And therefore this Joh, who is commended as a nonesuch,
has in reality no more grace in his heart than \ve have." And
if the enmity of fallen creatures against God arises only from
conceiving him to he their enemy, and their love only from con-
ceiving God to be their friend, Satan's reasoning was just. All
Job's seeming superior goodness was entirely owing to the more
abundant tokens of the divine love ; and therefore he would
have turned to be like the devil, in an instant, if God had only
touched all tliat he had. He would have cursed God to the face.
7. On this scheme, indeed, Adam had no more grace before
the fall than he had after ; but his different affections toward the
Deity were entirely owing to the different external circumstances
which he was under. For, on this scheme, before the fall
God loved him, and so he loved God ; and after the fall, had God
continued to love him, he would have continued to love God
also ; for the " true reason, and the only reason, why Adam could
not love God after the fall, was because, as he thought, God was
become his irreconcilable enemy. As soon as he found out his
mistake, and perceived that God was ready to be reconciled, he
returned to the love of his Maker, without any new principle of
grace." Before the fall, that principle of self-love, which, accord-
ing to Mr. M., was " essential to him as a moral agent," natu-
rally inclined him to love God with all his heart, as his greatest
good." And after the fall, this same principle did as naturally
incline him to hate God Mnth all his heart, as his greatest evil.
His love and his hatred arose from the very same principle ; and
his different affections were entirely owing to his different ex-
ternal circumstances. As soon, therefore, as his external circum-
stances were altered, and God became friendly again, he imme-
diately returned to the love of God, v%dthout any new principle
of grace ; " there was nothing in his fallen circumstances to pre-
vent it," according to Mr. M. Adam therefore, on this scheme,
had no more grace before the fall than after. It is true, the fall
made an alteration in his external circumstances, which different
external circumstances occasioned different affections ; even as
it was with the Israelites at the Red Sea, when Pharaoh and
his hosts were drowned, and their expectations of a prosperous
journey to the land of Canaan were raised very high, they were
full of love, and joy, and praise ; but three days after, when they
came to the waters of Marah, they murmured ; and that from
the same principle from which they before rejoiced. It is true,
THE CARNAL MIND AGAINST GOD. 607
they had different affections toward God at these different times ;
but the true and only reason was their different external circum-
stances, for they had no more grace at the one time than at the
other. And thus it was with Adam, on Mr. M.'s scheme.
8. On this scheme, there is no essential difference between
the nature of Satan and the nature of Gabriel ; but their differ-
ent affections, and different conduct, arise merely from the differ-
ent external circumstances which they are in ; for there is no
higher principle than self-love in either. The one looks on God
as an enemy, and so hates him merely in that view ; and the
other looks upon God as a friend, and so loves him merely in
that view. And thus their natures are exactly alike, and their
difierent affections and conduct arise merely from the different
external circumstances which they are under. And thus Satan
stands justified in his enmity against God ; and thus the holy
angels are degraded to a level with devils. For Satan might say,
'' To love God in my circumstances would be to love my own
misery: but to take delight in misery, to take pleasure in pain,
is a contradiction ; and is in its own nature impossible ; therefore
I am not to blame. And as to the angels, who dwell in heaven,
do they fear God for nought, in the paradise above, surrounded
with every blessing ? Far from it. But let God put forth his
hand now, and touch all that they have, and they will curse
him to his face, just as we do."
Thus much in answer to the first question ; and to prepare the
way for the second, we may observe, that Mr. M. says, speaking
of Adam after the fall, " In every view, it must appear to him
that God could deal no otherwise with him, but to execute the
curse, unless he should act contrary to his divine and glorious
perfections ; " and " to delight in God, in this case, was the same
thing as to delight in his own misery ; " and " this was the true
reason, and the only reason, why Adam could not loA^e God af-
ter the fall." But Adam soon found he was mistaken ; for it
soon appeared that God knew how to open a way to pardon sin-
ners, " consistent with his divine and glorious perfections."
Quest. II. Are we, as fallen creatures, enemies only to false
and mistaken ideas of the Deity ?
A71S. If we are enemies only to false and mistaken ideas of the
Deity, then it will follow, that we have no enmity against God's
true and real character, even none at all ; but rather are in a dis-
position to love it as soon as known. Nor shall we need any in-
ward influence of the Holy Spirit at all, to dispose us to the knowl-
edge of it ; for we shall not be averse to the knowledge of it, as
not being at all prejudiced against it. In this case, we shall not
hate the light, but love and receive it with all our hearts, of our
608 TIIK NATL HE OK THE ENMITY OF
own accord; and therefore, if the external manifestations of God's
true character arc sullicit-ntly clear, we shall know it, and wo
shall love it. And, on this liyj)<)thesis, had G(xl given mankind,
from the beginning ot the world, an external exhibition of his trne
character, sufliciently full and plain, all mankind would have
known and loved him from the beginning of the world. So that
the great and general depravity of mankind, and the wickedness
which hath overspread the earth, in all ages, have been entirely
owing to God's not giving a suillcient external revelation of his
true and real character to the children of men. But they are not
to blame for this. If there be any blame at all, it lies at his door,
who hath neglected to let his true and real character be known ;
for had he but revealed it to mankind, they, having no prejudice
against it, but being naturally disposed to love it, would of course
have attended to the revelation with good and honest hearts, and
would have understood it, and have brought forth fruit accord-
ingly. How to justify the divine conduct, in this view of things,
I do not know. Nor can I tell how to justify the conduct of
Moses and the prophets, of Christ Jesus and his apostles, who
were commissioned to reveal God's true character to men, in
suffering both God, and themselves for his sake, to be hated,
when things, if this scheme is true, were so circumstanced, that
if they had but plainly told the truth, all would have understood
it, believed it, loved and obeyed it ; and they would have been
the most universally beloved of any persons in the world. If
mankind, with respect to God's true and real character, stand
affected as Mr. Sandeman represents, even as the inhabitants of
an island perishing with hunger do, with respect to a large im-
portation of corn, the news of which would spread like lightning
from end to end of the island, and give hope and joy to all the
inhabitants at once, then had Jesus of Nazareth and his apostles
plainly revealed the Father's character to mankind, the news
would have spread over the earth, and would have filled the
world with joy ; and these bringers of good tidings had been the
delight of all nations. Why then did they suffer themselves to
be hated, persecuted, murdered, for nothing ! yea, for worse than
nothing ; even for secreting the true and real character of God,
which they were sent expressly to reveal.
To say, that they did plainly reveal God's true and real char-
acter, but mankind did not understand them right, is to say,
either the revelation was not on a lerel with the natural capaci-
ties of mankind, and so was not plain enough, not so plain as it
ought to have been to answer the end ; and so these divine teach-
ers were blameworthy ; or else their not understanding the rev-
elation aright must be owing to their being at enmity against
THE CARNAL MIND AGAINST GOD. 609
God's true and real character, which was revealed ; for if the
revelation was plain enough, and if they had no prejudice to blind
their minds, they must have understood it. Nothing could have
prevented a right understanding of the revelation but bad and
dishonest hearts, by which they were inclined to hate the light
and truth itself; for every good and honest heart would have
understood the revelation, believed and loved it, and brought
forth fruit. (Luke viii. 15.)
Quest. III. Is the carnal mind enmity against God's true
and real character ; and that notwithstanding the plain and most
express revelation, which God has made of his readiness to be
reconciled to us, if we repent and return to him through Jesus
Christ ?
Alls. If God would forgive us without repentance, we
should like him; as in this, he would yield us every point in
contest, and implicitly take the whole blame to himself. Or, in
other words, if God would give up his law, we would give up
our enmity against him ; as in this he would do as we would
have him do, and implicitly become altogether such a one as
we are ; or, which amounts to the same thing, if God will give
up that character of himself exhibited in the moral law, and al-
low us to hate it, and yet love us, then we will like him ; as in
this he would justify us in our wickedness. But if he asserts
his own dignity, abides by his law, and vindicates the honor of
his character exhibited in it, and obliges us from the heart to
acknowledge him to be wholly right, and ourselves to be wholly
wrong, to repent and take the whole blame to ourselves, and ask
forgiveness as of mere grace through Jesus Christ, then his char-
acter will not suit a carnal mind. In a word, if God will forgive
us without repentance, then we can love him without any change
of nature ; but otherwise our enmity will remain. For his of-
fering pardon, in the name of Christ, upon repentance, will not
pacify the heart of an impenitent, self-justifying sinner, and in-
duce him to become a willing and obedient subject to the divine
government.
Before the foundation of the world, the fall of man being fore-
seen, God had contrived a method in which he might, consist-
ently with his perfections, pardon and receive to favor the true
penitent ; and no sooner had man fallen, but he revealed his
designs of mercy to our first parents, that they might inform
their posterity ; and instituted sacrifices as a shadow of the great
atonement. So that all mankind were under sufficient external
advantages from the beginning of the world, to have known tha*"
God is, and that he is a rewarder of those who diligently
seek him. And yet soon it came to pass, not only that Cain
610 Tin: NATURK OF THK ENMITY OF
slew his brother, but tluit the uiiole earth was filled with vio-
lence.
After the flood, mankind, in a body, soon cast off the true God,
and idolatry spread over the face of the earth ; for " they did not
like to retain God in their knowledge." At this time, that he
mit,Mit not leave himself without witness, God took one nation
and set them up as a beacon on a hill, in the sight of all the na-
tions; and to them, in the sight of all the world around them,
he exhibited his true and real character, and laid them under
every possible obligation to love him, and to walk in his ways,
that they might be to him for a people, and for a name, and for
a praise, and for a glory, in the sight of all the nations ; that they
might yet have opportunity to return to the true God ; but the
nations around hated the God of Israel, and even the Israelites
would not hear, (Jer. xiii. 10 ;) yea, the Israelites cast off their
God, whom they did not like, and joined with the heathen
around them m the worship of Baal, Ashtaroth, and Dagon, gods
whom they did like; and this notwithstanding God himself used,
all external means that were proper, and the most wisely adapted,
to induce them to love him, and to walk in his ways, from the
day he took them by the hand to lead them out of Egypt,
always giving them the highest assurances of his readiness to
forgive all pa^jt oftenccs, and in the highest sense to be a God to
them, if they would walk in his ways indeed ; but they would
not hear. So that after the experiments of many ages, and a
great variety of means contrived and used by infinite wisdom,
God was at length obliged to cast them off; but not until he
had tried every external means, which with propriety could be
tried ; not until he could say, " What more coidd have been done
to my vineyard, that I have not done in it ? " for he sent unto
them all his servants the prophets, rising early and sending ; and
they stoned one, and killed another. At last he sent to them
his only son, and they slew him. And in them we have exhib-
ited a true specimen of human nature, in its present fallen state.*
Since the Jews have been cast off, God has sent the gospel to
the Gentiles, and for seventeen hundred years has been making
experiments on them, as of old he did on the Jews ; and such
* "As face answereth to face in wafer, so doth the heart of fnan to man. — If they
were in Cain's circumstances, and God should suffer them, they -would do as he
did. If they were in Pharaoh's circumstances, and left of God, they would be as
cruel, false, and hardhearted, as he. If they were in the like circumstances with
Docg, though they condemn him for his hj-pocrisy, flattery, and cruelty, they
would do every whit as bad as he. If they were in like circumstances as Judas
was, whatever indignation they have against him, they would be as false and im-
pudent, and as very traitors, as he. Yea, if they were under the circumstances
that the fallen angels are, they would be as very de\-ils as they. That original
sin that reigns in every natural man is the fountain of every abomination." — Mr.
Stoddard, Nature of Conversion.
THE CARNAL MIND AGAINST GOD. 611
has been their opposition to God, and Christ, and Christianity, in
all ages, that agreeable to revelation made to John in the Isle of
Patmos, the trne church of Christ hath been in circumstances,
either Hke a woman in travail, with a great red dragon before
her, ready to devour her child as soon as born ; or like a woman
obliged to flee, as upon eagle's wings, into a wilderness to hide
herself from the face of the dragon, (Rev. xii. ;) or like two wit-
nesses prophesying in sackcloth, who are killed from age to age,
for the testimony they bear to God and the truth, and in whose
suflerings they that dwell upon the earth rejoice. (Rev. xi.) And
now, after a course of the most obstinate rebellion for almost six
thousand years, it is become a question among us rebels and
enemies, whether we are at enmity against God's true and real
character, or not. After we have cast off" the true God, and set
up false gods all over the earth ; after we have stoned the mes-
sengers of God, and killed his prophets, and murdered his Son ;
and after his followers have, according to his prediction, been
hated of all men for his name's sake ; even now, after all these
exercises and fruits of enmity, it is become a question, whether
we are, or ever were, properly and strictly speaking, enemies to
God's true and real character ! So slow of heart are we to un-
derstand our own true character and real state. But that the
carnal mind is enmity against God's true and real character, may
be proved by these arguments : —
1. If the carnal mind is enmity against God himself, then the
carnal mind is enmity against God's true and real character. But
the carnal mind is enmity against God himself ; as is asserted by
the inspired apostle ; for he says, " The carnal mind is enmity
against God," But to be enmity against false and mistaken
notions of the Deity, is not to be enmity against God ; for to
hate falsehood is not to hate the truth. To hate false gods, is
not to hate the true God; but that being whom Paul called God,
was the true God. To deny this, is to give up the whole of
divine revelation. To say, that Paul's God was not the true
God, is to say that the God of the Bible is not the true God.
2. That which is opposite unto a true and real transcript of
the moral character of God, is opposite to his true and real char-
acter. But the carnal mind is opposite unto the divine law,
which is a true and real transcript of the moral character of
God ; this is the apostle's argument. For in order to prove that
the carnal mind is enmity against God, he says, " For it is not
subject to the law of God, neither indeed can be."
3. To be at enmity against false and mistaken notions of God
is no sin, and deserves no punishment ; but rather is virtuous
612 THE NATURE OF THE ENMITY OF
and praiseworthy ; for even God himself hates all false gods, and
all mistaken notions about the true God. But if the Scrip-
ture account of things be true, that enmity against God and
Christ, which mankind have discovered, is the most inexcusable
wickedness; for it is spoken of by our blessed Savior as such,
(Matt. X. 16, 25 ; xxiii. 29—36. John xv. 22—25 ;) and, as such,
it deserves the wrath of God. " But those mine enemies, which
would not that I should reign over them, bring hither and slay
them before me." Besides, had not the Pharisees been at en-
mity against the true and real character of God, and of his Son,
and inexcusably to blame on that account, those words of Christ
to them had been very abusive — •' Ye serpents, ye generation of
vipers, how can ye escape the damnation of hell ? " But if they
were as venomous as serpents, and as spiteful as vipers toward
the true God and his Son, the damnation of hell was good enough
for them.
Remark 1. If the carnal mind is enmity only against mis-
taken ideas of God, but disposed to love God's true and real
character, as soon as known, then nothing more is needful to
bring us to love God perfectly, even with all our hearts, than
a right speculative idea of him, commonly called doctrinal
knowledge, or head knowledge ; for if we are naturally dis-
posed to love God's true character, then as soon as we know
it, we shall love it, just as Jacob loved Rachel the first time
he saw her. And our love will, on this hypothesis, increase
in exact proportion to our doctrinal knowledge ; and we shall
need the regenerating influences of the Holy Spirit, to give us
a heart to love God, no more than Jacob did, to give him a
heart to love Rachel. An external revelation of God's true
character, sufficiently clcLir and plain, is all that will be needful
to beget perfect love to God in our hearts. And then we may
be regenerated, and perfectly sanctified by light, without any
internal influences of the Spirit of God at all. And this is
what Pelagians and Socinians really mean.
Rem. 2. If the carnal mind is enmity against God, only as
conceiving him to be our enemy, as one who will damn us, then
a belief that he is our friend, and will save us, will cause our
enmity to cease, and beget love, without any change of nature
in us. And then again, we may be regenerated by light. And
this is what Antinomians really mean. And were there any
evidence from Scripture, sense, or reason, of the fact to be
believed, no Spirit would be needed in this case. But because
there is no evidence from Scripture, sense, or reason, as the
celebrated Mr. Marshall honestly owns, therefore some spirit is
THE CARNAL MIND AGAINST GOD. 613
needed ; but not the Spirit of God, for it is not the office of
the Spirit of God to enable us to behove that to be true which
was not true before we behoved it. But God is not our recon-
ciled friend while out of Christ ; nor does pardon ever take
place before repentance. When the unregenerate, impenitent
sinner has it discovered to him that God loves him, and is
reconciled to him, the thing discovered is a lie ; and the father
of lies is the author of the discovery. But of this heretofore,
in " A Blow at the Root of the Refined Antinomianism of the
Present Age."
Rem. 3. If the carnal mind is enmity against God's true and
real character, as exhibited in the moral law, and as honored
with the highest honors on the cross of Christ, notwithstand-
ing the fullest and plainest declarations of God's readiness to
be reconciled to us through Christ, if we repent and return to
God through him, then the clearest possible speculative idea of
this character will not beget love ; the greatest possible degree
of doctrinal knowledge will not render God amiable in our
eyes. For if the true and real character of God itself is odious
to a carnal heart, the idea of that character will excite, not
love, but dislike : if the true and real character of Jesus was
odious to the heart of a Pharisee, the idea of that character
would excite, in the Pharisee's heart, not love, but dislike. So
reason teaches; and so the fact was. " They have both seen
and hated both me and my Father." The longer Christ lived,
the more he preached, the plainer he spake, the more the Phari-
sees hated him ; for his character was perfectly opposite to theirs.
But every impenitent, self-righteous sinner hath the heart of a
Pharisee ; therefore Christ's words to Nicodenuis are equally
true with respect to all mankind in their natural state — " Ex-
cept a man be born again, he cannot see the kingdom of God."
Rem,. 4. Spiritual life is, according to Scripture, communi-
cated by God to the dead soul, to enable it to see and act in a
spiritual manner : for, according to Scripture, we are dead in
sin ; as perfectly dead as the body of Christ was when it lay
in the grave ; and the same power which raised that from the
dead, doth raise us from spiritual death. (Eph. i. 19 — 23 ; ii.
1 — 10.) And we know, that a dead corpse must be restored
to life, in order of nature, before it can see or hear. So the
Scripture teaches us, that spiritual life is necessary to enable us to
see and act in a spiritual manner ; for those who are spiritnaily
dead are spiritually blind. They cannot discern, they cannot
know spiritual things, spiritually. (1 Cor. ii. 14.) They are
foolishness to them, and a stumbling-block. (1 Cor. i. 18, 23,
24.) As the veil on Moses' face hid the glory of it from the
congregation of Israel, (Exod. xxxiv. 29 — 35,) so the spirit-
VOL. II. 52
614 TIIK. NATlllK or THK ?:\MITY OF
iial glory of God and llic things of God arc hid from tlic natu-
ral man, by a veil on liis heart. (2 Cor. iii. 13 — 18.) For
that enmity to divine thing.s, in which spiritnal death "consists,
implies spiritual blindness. (Rom. viii. 7. Eph. iv. 18.) For
an idea of the glory of God is always attended with love to
God. (2 Cor. iii. 18.) Enmity against God, therefore, implies
that we are blind to his glory ; yea, that his true and real char-
acter, instead of appearing glorious, and giving pleasure to the
mind, appears odious, and excites disagreeable and painful sen-
sations. (Rom. i. 28. John xv. 18 — 25.) It is not the design
of the gospel to accommodate the divine character to the taste
of the carnal heart. (Rom. iij. 31.) But on the contrary, the
flesh must die ; it must be put to death ; it must be crucified,
(Gal. V. 17 — 24;) and a new, divine, spiritual life must be
communicated to the soul to enable it to see and act in a spir-
itual manner; for " except a man be born again, he cannot see,"
nor "enter into the kingdom of God." He must be born
again, or he cannot see the glory of Christianity, or cordially
embrace it. A man may be a Pharisee, as was Nicodemus ; so
a man may be a Socinian, a Pelagian, an Arminian, or an Anti-
nomian, without regeneration ; but no man can be a Christian,
except he be born again. Ex'perience and fact confirm the
truth; for when Christ was on earth, he spake as never man
spake ; and yet the spiritual glory of Christianity was hid from
their eyes. (Matt. xi. 20 — 25.) For although he came, not to
those who had been bred up in pagan darkness, but to his own
-people, who had received their education under Moses and the
prophets, yet his own received him not. Not one received
him, not one believed in his name, but such as were born of
God. (John i. 11 — 13.) So that it was indeed a universal
maxim among the apostolic converts, that whosoever believeth
that Jesus is the Christ, (not will be, but gegenctai,) hath been
born of God. (1 John v. 1.) For this word, in this tense, ever
hath this signification, in the writings of this apostle, as every
man of learning may see, who will look into the original. See
1 John ii. 19 ; iii. 9 ; iv. 7 ; v. 1, 4, 18 ; and John viii. 41 ; ix.
32. ) None, therefore, but those to whom good and honest hearts
are thus given, understand the word and bring forth fruit.
(Ezek. xxxvi. 26, 27. Luke viii. 12—15.) But these all " with
open face, (the veil being taken otf.) beholding as in a glass the
glory of the Lord, are changed into the same image." (2 Cor.
iii. 13 — 18.) For the truth, being spiritually understood, that
is, seen in its glory, is cordially believed, (2 Cor. iv. 3 — 6 ;)
and the truth, being seen in its glory and believed, produces
every ansv.^erable effect in heart and life. (John xvii. 17. 1
THE CARNAL MIND AGAINST GOD. 615
Cor. iv. 15. 1 Pet. i. 3, 23. Jam. i. IS.) Thus this matter is
represented iu the sacred writings.*
Quest. IV. What contrariety is there between the carnal
mind and God's true and real character ?
A?is. Without entering largely into this question, on
which a volume might be written, it will be sufficient, for the
present purpose, only to say. that the contrariety between the
carnal mind and God's true and real character, is the same as is
the contrariety between sin and holiness. For the contrariety
between God's nature and ours arises merely from this, namely,
that God's nature is holy, and our nature is sinful. f And that
this is the truth, is evident from this, that originally God's
nature and the nature of man were alike; as it is written,
" And God said, Let us make man in our image, after our like-
ness; " '' So God created man in his own image ; " and there-
fore there was no contrariety between the holy nature of God
and the nature of man, originally. When man began to exist,
he viewed things as God did, and was affected accordingly.
* A more particular explanation of this subject may be seen, Essay on the Na-
ture and Glory of the Gospel, Sect. XII.
The nature of that spiritual life which is communicated in regeneration, and
how it opens the eyes to see the beauty of God's moral character, is explained,
■with great accuracy, by that great philosopher and eminent divine. President
Edwards, in his Dissertation on the Nature of True Yii'tue.
t But, 1. Sin is as contrarj' to holiness, as holiness is to sin ; and therefore
our sinful nature is as contrary to God's holy nature, as God's holy nature is to
our sinful nature. 2. Our contrariety to God is as universal as is our sinfulness.
If we are totally depraved, our contrariety to God is total. 3. Contrariety to the
doctrines and duties of revealed religion, in which God's moral character is ex-
hibited, is contrariety to God's moral character. Every objection against the
doctrines, and all backwardness to the duties of religion, arc so many expressions
of contrariety to God's true and real character. 4. If the true God and the true
scheme of religion suited the human heart, mankind would as naturally be united
in love to the one true God, and to the one true scheme of religion, as they are
in love to the world. Had mankind liked the true God, they never would have
set up a false god ; and had they liked the true scheme of religion, they never
would have invented a false one. 5. Love to a false god, and to a false scheme
of reUgion, is the exercise of a spii-it of contrariety to the true God, and to the
true religion. 6. Love to God's moral character, properly expressed, was the only
thing which exposed the prophets, Jesus Christ, and his apostles, to be hated,
reviled, and murdered. 7. Christ on the cross shows that the enmity of the
carnal mind against God, is mortal enmity. 8. The Jews expressed and justified
their enmity against Christ, both at once, by calling him by reproachful names.
*' Say we not well, that thou art a Samaritan, and hast a devil? " Meantime say-
ing, " If we had been in the days of our fathers, we would not have been parta-
kers with them in the blood of the prophets." So, while they hated and crucified
him, who was foretold by all the prophets, they thought themselves doing God
good service. 9. They knew they hated Jesus, and had they known him to be
true God, their contrariety to the true God would have been ascertained to their
consciences. 10. Lot God's true and real character be agreed upon, and we shall
no longer differ about the character of man. 11. God's true and real character
would be agreed upon, if we did not hate to admit the truth. 12. The contra-
riety of oua- sinful nature to God's holy nature, is the source of all the heresies in
the world. Men love to have a God and a reUgion to suit then- own hearts.
61G TIIK NATURE OF Tilt: ENMITY OF
And as God loved his own character exhibited in tliat law
which he gave to Adam, so Adam loved it too. There was
then no principle of enmity against God in his heart ; no dis-
position to dislike the strictness of the law, or the severity of
the penalty, upon tlie most mature deliberation ; yea, he was
perfectly pleased with both. For as God perfectly loved his
own law, so Adam, being like God, created in his image, per-
fectly loved it too ; so that there was originally no contrariety
to God in Adam's nature ; and therefore there is no contrariety
now, in man's nature to God, but only and merely so far as
man's nature is hecome sinful. For as before sin took place in
the human heart, there was no contrariety to God in human
nature, so now there is no one thing in human nature, that is
contrary to God, but sin ; nor is there any root of bitterness,
but wickedness. But nothing which is now, or which origi-
nally was essential to moral agency, is of the nature of svn ; for
Adam was a moral agent when he had no sin ; when he was
in the image of God ; besides, if something essential to moral
agency were sinful, it would be a sin to be a moral agent.
There is, therefore, in the essential properties of a moral agent,
no contrariety to the divine nature ; for there is nothing in the
universe that is contrary to the holy nature of God, but sin ;
and whatsoever is contrary to the holy nature of God, is sin.
To say that there is something in us which is opposite to the
holy nature of God, which is not sin, but a duty, is to say,
that opposition to God himself is not sin, but a duty. And if
opposition to the holy nature of God is not sinful, there is no
sin ; for if it is no sin to be opposite to the holiness of God,
there can be no sin. For if opposition to the holy nature of
God is lawful, by fair construction, God is legally dethroned,
his law is vacated, we are become gods, too big to be under
any government ; for if it be lawful for us to oppose God, much
more to oppose all other beings. So that to say that opposi-
tion to the holy nature of God is not sinful, is itself perfect
Avickedness. Yet, according to Mr. M., that self-love which in
us is opposite to the holiness of the divine nature, and abso-
lutely inconsistent with the love of God, is not sinful, but a
duty. This is the most shocking sentiment in his book. It is,
in effect, to say, that it is our duty to be at enmity against God.
Besides, Adam rebelled against his Creator, while God was
his friend : prompted not by despair, but in a belief of Satan's
lies, " Ye shall be as gods, ye shall not surely die," he look
and ate, contrary to the express prohibition of his Maker. And
we, his posterity, for near six thousand years, have gone on
in rebellion, while God has offered to be our friend again ; and
THE CARNAL MIND AGAINST GOD. 617
his inspired prophets have been abused, and his Son has been
crucified in this our world, while sent to invite us to a recon-
ciliation, and to offer us a pardon. Thus stands the fact as
recorded in the sacred writings. And thus our contrariety to
God began when sin began ; nor is there any thing in our
nature contrary to the holy nature of God, but sin. And we
began to be sinners while God was our friend ; and we have
continued in our rebellion through a long succession of ages,
while God has been offering pardon all the time. Therefore, —
1. The carnal mind is as really contrary to the holy nature
of God, as the holy nature of God is to the carnal mind ; for
sin is as contrary to holiness as holiness is to sin. And yet
God is willing to forgive us through Christ ; but we are not will-
ing to be reconciled to him.
2. The enmity of the carnal mind against God is entirely of a
criminal nature, and comprises in it the sum of all wickedness ;
for as a conformity to God's holy nature is the sum of all holiness,
so a contrariety to God's holy nature is the sum of all wicked-
ness. To say that a contrariety to the holy nature of God is
not sinful, is, in effect, to say that there is no sin on earth, or in
hell. And indeed Mr. M. gives a broad hint, that in hell there
is no sin in all their enmity against the Deity. And if his scheme
is true, he must be right in this. But to use arguments to jus-
tify ourselves in our enmity against God, which will equally
justify the devil, is to carry the point as far as the devil himself
can desire it should be carried. Nor can any thing better please
the devil, than to find himself justified in his enmity against
God and his Son, by the professed friends of both.
3. If the enmity of the carnal mind against God is entirely
criminal, and the sum of all wickedness, then, while we justify
ourselves in it, we are disqualified for sealing ordinances by it',
if any sin, as such, can disqualify us. For to say that a small
sin, persisted in, disqualifies for sealing ordinances, and yet the
greatest sin does not ; to say, for instance, that stealing one shil-
ling from our neighbor, considered merely as an injury done to
him, without repentance, disqualifies for sealing ordinances, and
that yet a state and course of eimiity against God, persisted in,
does not, is to strain at a gnat, and to swallow a camel.
4. But if it be really true, as Mr. M, says, that "to love
that character of God which is exhibited in the moral law, is
the same thing as to love our own misery ; " and if " this is the
true reason, and the only reason," we do not love God ; then our
enmity against God is not in the least degree criminal. And so
it doth not in the least degree disqualify us for sealing ordinances,
especially if we are heartily disposed to love that character of
52*
618 WHETHER THE CiOSI'EL CALLS FALLEN MAN
God which alone it is our duty to love, so that, without fail, we
shall love it as soon as we know it ; and that without any new
principle of grace. Thus the enemies of God are taught to
lliink themselves hlamelcss in their enmity against God; and
tlius they are imholdcned to approacii the table of the Lord.
But what communion can there be between Him who loved
the character of God exhibited in the moral law, and became in-
carnate, and lived and died to do it honor, and such an Anti-
nomian law-hating heart ! (Prov. xxix. 27. 2 Cor. vi. 14, 15.)
SECTION VII.
2 Cor. v. 20. Wc pray you in Chi'ist's stead, be ye reconciled to God.
"WHETHER THE GOSPEL CALLS FALLEN MAN TO BE RECONCILED
TO GOD.
Question. Doth the gospel call fallen man to be recon-
ciled to that character of God, which fallen man, as such, is
at enmity against ; or only to be reconciled to another char-
acter of God, which fallen man, as such, is not at enmity against,
but is naturally disposed to love as soon as known?
Our author undertakes to prove, that it is not the duty of fall-
en man " to love that character of God which is exhibited in the
moral law ; " but that, instead of its being a. duty, it is a sinful
thing to do so ; as it is " inconsistent with the character of God,
and the character of man : contrary to both law and gospel ; to
nature and grace." Because " to love this character, is the same
thing as to love our own misery." And he also undertakes to
prove that fallen man, as such, from the mere principles of nature,
is disposed to love that character of God which is exhibited in
the gospel, which is the only character the gospel teaches us to
love ; so that we shall love it, as soon as known, without a new
principle of grace ; and therefore the common doctrine of the
necessity of a " new principle of grace." is wrong, and " regene-
ration is wrought by light."
The question relative to this scheme of religion, which we
would now propose to examination, is this, namely, " Doth the
gospel call fallen man to be reconciled to that character of God,
which fallen man, as such, is at enmity against ; or only to be
reconciled to another character of God, which fallen man, as
such, is not at enmity against, but is naturally disposed to love
as soon as known ? " We Avill, in the first place, offer some
arguments to prove, that the gospel doth call fallen man to
be reconciled to that character of God, which, as such, he is at
TO BE RECONCILED TO GOD. 619
enmity against, and then consider what Mr. M. has said to the
contrary.
Argument 1. The gospel called Adam, immediately after his
fall, to be reconciled to that very character of God against
which he was at enmity, or it called him to no reconciliation at
all : for to say that the gospel called him to be reconciled to a
character against which he was not at enmity, implies a contra-
diction ; for it supposes a thing to be, and not to be, at the same
time. For a call to a reconciliation supposes enmity ; therefore
the gospel did not call Adam after his fall to be reconciled
to God at all, or else it called him to be reconciled to that
character of God against which he was at enmity. But to say
that the gospel did not call Adam to be reconciled to God at all,
supposes that God was willing to be reconciled to Adam, but
did not desire Adam to be reconciled to him. For if the gospel
which was preached to Adam by God himself, did imply no call
to Adam to be reconciled to God, then it is plain God did
not desire Adam to be reconciled to him : for he did not
call him to it ; he did not invite him to it ; that is, he did
not desire that Adam should be reconciled to that character of
himself which he had exhibited in his law. But if he did not
desire him to be reconciled to that character of himself which
he had exhibited in his law, he was willing he should continue
to hate it. But if God was willing that Adam should continue
to hate that character of himself which he had exhibited in his
law, then he did really hate it himself; for if God loved it, he
would desire Adam to love it ; for he would desire Adam to be
like him, and after his image. But to say that God hated that
character of himself which be had exhibited in his law, supposes
an essential change in God's moral character ; for God loved
that character before Adam fell, as will be granted.
Remark 1. In this Mr. M.'s scheme is consistent with it-
self, namely, in supposing no change of nature necessary
to be in us in order to our reconciliation to God ; because the
change of nature necessary to a reconciliation between God and
us, has already taken place on God's side. His nature is
changed, and so there is no need that ours should be changed.
We only need to know the change which has taken place
in God's nature, in God's moral character, and all will be well ;
the breach will be made up, friendship will commence without
any new principle of grace in us.
Retn. 2. In this also the Scripture scheme is consistent
with itself, namely, in supposing a change of nature neces-
sary to take place on our part, in order to our liking the divine
character ; because, according to Scripture, no change of nature
G20 \\iir.Tm:i: thi: nosiT.i. calls kallkn man
has, or ever will take place on God's side. For it is a Scrip-
ture maxim, that contrary natures are an abomination to each
other. (Prov. xxix. 27.) "An unjust man is abomination
to the just ; and he tliat is ujiright in the way is abomination
to the wicked;" therefore contrary natures camiot like and
take pleasure in each other. "For what fellowship hath
righteousness with unrighteousness? and what communion
hatli light with darkness? and what concord hath Christ
with Belial "? But our sinful nature is contrary to God's holy
nature. "The carnal mind is eimiity against God;" and
therefore regeneration is necessary. " Except a man be
born again, lie cannot see the kingdom of God;" and a new
nature is communicated in regeneration. " That which is born
of the Spirit is spirit ; " the old nature is taken away, and a
new nature is given. " A new heart also will I give you, and a
new spirit will I put within you, and I will take away the
stony heart out of your flesh, and I will give you a heart
offlesh;" and this new nature lays a foundation for delight
in God and in his ways. " I will put my Spirit within you, and
cause you to walk in my statutes. " " Whom have I in heaven
but thee ? and there is none upon earth that I desire besides
thee."
Rem. 3. There are two kinds of delight in God, which may
take place in the human heart, namely, 1. Delight in a mis-
taken idea of God ; 2. Delight in God's true and real cliarac-
ter. True delight is delight in God's true and real character ;
and false delight is delight in a false and mistaken idea of God.
Deists and Socinians believe, that God designs to make all his
creatures finally happy : this is their idea of God ; and they de-
light in this idea. The impenitent, law-hating Antinomian
believes, that God designs to make him finally happy : this
is his idea of God ; and he delights in this idea. The Christian
believes, that God has a supreme regard to the Deity, and de-
signs to assert the dignity of the divine nature, and the infinite
evil of sin, in the just punishment of every transgression, with-
out exception, in the criminal, or in his surety : and so to main-
tain the honor of his law, which is the image of his heart,
a transcript of his moral perfections ; and to pardon none
but penitent believers ; and to grant pardon only as an act of
mere pure grace, and only through the atonement of Christ,
who hath borne the curse of the law, died, the just for the un-
just. This is his idea of God ; and he delights in this idea.
It gives him pleasure to see God exalted, the law honored,
sin punished, the sinner humbled, grace glorified. This is a
glorious way of saving sinners. Christ crucified, in this view,
TO BE RECONCILED TO GOD. 621
is in his eyes the wisdom of God. It appears to be wisdom,
truly divine, to be at such infinite expense to do honor to that
character of God which is exhibited in the law ; for that char-
acter appears to be truly divine, and so to be worthy of this
infinite honor. It is wise to pay infinite honor to that which is
infinitely glorious ; but it is foolish to render honor to that
which is odious and dishonorable. To a regenerate heart Christ
crucified is therefore the wisdom of God, but to others foolish-
ness and a stumbing-block. (1 Cor. i. 18, 23, 24; ii. 14.)
These sentiments are explained and proved at large, in my Es-
say on the Nature and Glory of the Gospel ; and this is what
Mr. M. misrepresents and cries out against, as new divinity.
Rem. 4. Every unregenerate sinner, be his doctrinal knowl-
edge what it will, is in the temper of his heart an infidel.
For it is incredible, that infinite honor should be done to that
which appears worthy of no honor at all ; but the divine law,
and the divine character therein exhibited, to a carnal heart,
appear worthy of no honor at all ; for they appear not amiable,
but odious; for "the carnal mind is enmity against God."
Therefore a cordial belief of the truth of the gospel is peculiar
to the regenerate. " Whosoever believeth that Jesus is the
Christ, is born of God."
Rem. 5. It is not strange, that an unregenerate man, when
the true gospel of Christ is explained and set in a clear light be-
fore his eyes, should cry out, " This is new divinity to me ; " for
it may truly be quite new to him ; a system of sentiments he
never believed to be true. But it is strange that the true gospel
of Christ should appear to be new divinity to an old saint. But
it is time to proceed.
Arg. 2. God the Father loves that character of himself
which he exhibited to Adam in his law. But the gospel calls
us to be like God ; to be conformed to his image ; therefore the
gospel calls us to love that character of God which is exhibited
in his law. That God the Father loves that character of him-
self which he exhibited to Adam in his law, is evident from this,
namely ; that character which is exhibited in the law was
God's true character, as Mr. M. grants. " The divine charac-
ter exhibited in the moral law, was that which was exhibited
to Adam in his state of innocency, and it was God's true char-
acter." Indeed, it was God's true and real character, or else
God gave himself a character contrary to truth in the moral
law ; which none will dare to say. But if that character of
God was God's true and real character, then it will follow, that
God loved that character then ; for all will grant that God loved
his own character. But if God loved that character then, he
Jo«- love it still, unless his nature is chanp-ed. R"^ tVi^f n-i -
622 WHETHER the gospel calls fallen man
iiniiiutablc, ihe same yesterday, to-day, and forever, needs no
proof to those who l)elieve the Rible. But if God still loves
that charaeter of himself, which he exhibited in his law, since
the fall, as much as he did before, then, in order to our being
like God and in his image, w^c must love it too. For if he loves
it, and we hate it, then we are not like him, but are contrary
to him ; are not of the same spirit, but of a spirit and disposition
contrary to him. But the gospel calls us to be like God ; and
in a true and real conversion w^e are changed into the same
image ; as all grant. And therefore the gospel calls us to be
reconciled to that character of God which is exhibited in the
moral law, which he always did and ahvays will love, and with-
out the love of which we are not like God, but contrary unto
him ; are not in his image, but are in the image of the wicked
one, who doth now, and always will, hate that character of God
which is exhibited in his law.
Ai'g. 3. God the Son, in character of Mediator, loves that
character of God which is exhibited in the law, and against
which the carnal mind is at enmity. But tiie gospel calls us to
be like Christ in the temper of our hearts : therefore the gospel
calls us to be reconciled to, and to love that character of God
which is exhibited in his law, against which all unregenerate
sinners are at enmity. That God the Son in character of Media-
tor, loves that character of God which is exhibited in the law, is
evident, because he is the express image of his Father's person.
(Heb. i. 3.) But his Father loves that character, as has been
proved ; and therefore he loves it as much as his Father does.
And besides, he became incarnate, lived and died to do honor
to the divine law, and to the divine character therein exhibited.
But the gospel calls us to be like Christ, to be of the same
spirit, to imitate him, and follow his example. But if we hate
that character of God which is exhibited in the law, we are not
like Christ, we are not of the same spirit, we do not imitate him
nor follow his example ; but we are of a temper contrary to
him, and like the devil.
Remark 1. To hate that character of God which is exhibit-
ed in the law, is to hate Christ Jesus and his righteousness ; foi
Christ Jesus loved that character, and lived and died to do i:
honor : and in this his righteousness consisted ; and for this his
Father was well pleased in him. Therefore, —
Rem. 2. Those w^ho are at enmity against God the Father are
also at enmity against God the Son ; for to hate the law is to
hate the gospel, because the gospel vindicates the honor of the
law. Thus the Pharisees, who hated the true character of
God the Father, which w^as exhibited in the law of Moses, like-
wise hated the character of Jesus Christ, exhibited in explaining
TO BE RECONCILED TO GOD. 623
and vindicating that law in his piibHc ministry, and in detect-
ing and condemning the false glosses which they had put upon
it. " They have both seen and hated both me and my Father."
For if God's character, exhibited in his law, is odious, then the
character of Christ, as Mediator, is odious also; because Christ's
mediatorial character consists in supreme love to that character
of God which is exhibited in the law, exercised and expressed
in his life, and in his death.
Rem. 3, To expect acceptance with God on the account of
the righteousness of Christ, which consists in love to that char-
acter of God which is exhibited in the law, while we allow our-
selves to hate that character, and really believe that the gospel
does not call us to love it, implies this gross inconsistency,
namely, that we acknowledge that love to that character is above
all things acceptable to God, and that yet God does not desire
us to love it. It was his will that Christ should love and hon-
or it to procure the salvation of his disciples, but his disciples
may lawfully hate it. Moreover, to depend on Christ's right-
eousness, that is, on Christ's loving that character and doing it
honor, while we allow ourselves to hate it, and affirm, that " it
is contrary to the character of God and to the character of man ;
contrary to the law and to the gospel ; contrary to nature and to
grace," for us to love it ; is grossly inconsistent ; for it is to de-
pend on that as our justifying righteousness in the sight of God,
which, if it were in us, would be a sin ; for sin is a transgres-
sion of the law. But Mr. M. says, that it is " contrary to the
law of God for us to love that character of God which is exhib-
ited in the moral law." Thus men are taught to trust in the
righteousness of Christ for justification in the sight of God,
while they allow themselves to hate that righteousness of Christ,
and to believe it would be a sinful thing in them to love what
he loved, and to be holy as he was holy, and righteous as he was
righteous. But, if we think it lawful to hate that character of
God which is exhibited in the divine law, then we think our-
selves innocent in hating of it ; and so our real dependence for
acceptance with God in this case, is not on Christ's righteous-
ness, but on our own innocence.
By the law given to Adam it appears, 1. That God was
disposed to punish sin ; 2. That in his view, it became him, as
a moral Governor of the world, to punish sin ; 3. That it was
his fixed determination that sin should not go unpunished. And
by the cross of Christ, it appears in a still clearer light, 1. That
God is disposed to punish sin ; 2. That in his view, it becomes
him, as moral Governor of the world, to punish sin ; 3. That
it is his fixed determination that sin shall not go unpunished.
But a determination, in all instances, to punish sin in the crimi--
624 WHETHER THE GOSPEL CALLS EALLEX MAN
iial, and never to accept a surety to die in liis room, is not, and
never was, any part of God's revealed character. However, if
God's disposition to punish sin is not an amiable disposition, it
never was and never will be an obj(!ct of love, whether exhibit-
ed in the law, or in the cross of Christ. But if it is a beauty
m the divine character, it always was, and always will be, an
object of love, whether exhibited in the law, or in the cross of
Christ. To say, that the holiness and justice of the divine
nature are glorious, when the surety is the sufferer, but odious,
when the criminal himself is punished, is the grossest absurdity
and the most barefaced hypocrisy.
Arg. 4. The regenerating, sanctifying influences of the Holy
Spirit are necessary in order to that reconciliation to God, to
which the gospel calls us, as is evident from John iii. 3— 6.
But the regenerating, sanctifying influences of the Holy Spirit
are not necessary in order to our loving a character, which,
while unregenerate, we are not at enmity against. For, 1.
There is no need of the regenerating influences of the Spirit, in
order to all that preparatory work, which is before regeneration,
as all grant. 2. After this preparatory work is completely fin-
ished, according to Mr. M., '• the unregenerate sinner is capable
of receiving the light of the knowledge of the glory of God in
the face of Jesus Christ." While unregenerate, he means ; for he
adds, " by which his soul will be regenerated." Thus the glory
of God in the face of Jesus Christ is actually seen, according to
Mr. M., by the unregenerate sinner, while um-egenerate ; and
therefore there is, according to him, no need of the regenerat-
ing, sanctifying influences of the Holy Spirit to bring the sinner
thus far ; nay, in fact, the sinner comes thus far while unre-
generate. And, 4. Being brought thus far, the sinner now needs
no new principle of grace, as he says. For indeed it is natural
for all mankind to love that which appears glorious and amiable
in their eyes ; nor is any assistance needed in this, according to
Mr. M. ; no, not so much as external means ; " it will have this
eflfect without the necessity of an exhortation : " just as it was
natural for Jacob to love Rachel, as soon as he saw her, •' without
the need of an exhortation ; " and much less did he need any
supernatural assistance of the Spirit of God in the affair. Yea,
according to Mr. M., the reconciliation will be perfect on the
first discovery, so that an exhortation to be reconciled to God
will never more be needed. Thus it is evident, that on Mr.
M.'s scheme, the regenerating, sanctifying influences of the Holy
Spirit are entirely needless in order to a sinner's loving that
character of God, against which Adam was no more at enmity,
after his fall, than he was before he fell, which Mr. M. supposes
is exhibited in the gospel. And therefore, 5. Regeneration, in
TO BE RECONCILED TO GOD. 625
his sense of it, may "be wrought by light," without any sanc-
tifying influences of the Spirit at all. For as God's supposed
new character may appear glorious and amiable to one who is
at enmity against God's old character, so this new character
may for the same reason be loved by one who is at enmity
against his old character ; that is, by the carnal mind. For this
new God teaches his votaries, that it is " contrary to the char-
acter of God, and contrary to the character of men ; contrary to
the law and to the gospel ; contrary to nature and to grace," to
love that character of God which is exhibited in the divine law,
holy, just, and good, as it is, against which the carnal mind is
at enmity. And this doctrine is so perfectly agreeable to. a
carnal heart, that if we may have the favor and love of the
Almighty on this plan, Mr. M. might well say, " that there is
nothing in our fallen circumstances to prevent our returning to
the love of God," and that without any new principle of grace,
Arg. 5. All the holy inhabitants of heaven love that char-
acter of God, which is exhibited in his holy law, as it is set
forth, in the clearest and strongest point of light, in the eternal
misery of the damned ; for they all join to cry. Hallelujah,
while their smoke ascendeth forever and ever. (Rev. xix. 1 — 6.)
But if we are not by the gospel brought to a reconciliation to
the same character, we cannot join in the worship of heaven,
nor with any comfort live among them. (2 Cor. vi. 14 — 15.)
Arg. 6. But if Mr. M.'s scheme is true, the breach between
God and the sinner may be made up, and a perfect reconcil-
iation take place, without the sinner's ever repenting of that
enmity against God which is in his heart as a fallen creature ;
yea, it is lawful for the sinner to continue in that enmity ;
yea, it is his duty ; for Mr. M. says, it is " contrary to the law
of God to love that character of the Deity which is exhibited
in the moral law." And therefore, when Christ came to call
sinners to repentance, he had no intention that they should
repent of their enmity against his Father's character exhibited
in that holy law, which he loved and obeyed in his life, and
honored in his death; but was free and heartily willing they
should go on in their enmity to it to all eternity ; for Mr. M.
says, " The love of God which the gospel teacheth," is not
love to the divine character exhibited in the law, but " love of
that divine character which is exhibited to us in a Mediator,
and no others But if God the Father loves that character of
himself which is exhibited in his holy law, and if God the Son
loves that character, and if all the holy inhabitants of heaven
are like God and his Son, and love that character too, then con-
verts, on Mr. M.'s scheme, when they arrive at heaven, if they
VOL. IL 63
626 WHETHER THE GOSPEL CALLS FALLEN MAN
ever should arrive tlicre, could not join with the church above,
or make that j)rofes.sion of love to (Jod, which all the rest of the
inhabitants do there; but would need an external graceless cov-
enant in that world, in order to join in full communion there, as
much as they do in this world here below, in order to join in
full communion here.
But it is time now to attend to Mr. M.'s reasoning ; and this
is the sum. and this is the whole force of his argument, on the
strength of which his Avhole scheme stands, and which he has
repeated over and over again.
Objection. " To love that character of God which is exhib-
ited in his law, is the same thing as to love our own misery.
But to love our own misery is to take pleasure in pain ; which
is a contradiction, and in its own nature impossible ; contrary
to the character of God, and to the character of men ; con-
trary to the law and to the gospel ; contrary to nature and to
grace."
Answei^ 1, Our author says, " that the primary reason why
God is to be loved, is the transcendent excellency of the divine
perfections." * But " the transcendent excellency of the divine
perfections " is the same yesterday, to-day. and forever ; and
therefore that character of God which is exhibited in the law,
is as " transcendently excellent " since, as it was before the fall,
and therefore this reason of love remains in full force to us in
our guilty state.
Ans. 2. God the Father, God the Son, and God the Holy
Ghost, and all the holy inhabitants of heaven, love that char-
acter of God which is exhibited in his law ; and yet they do
not love misery itself, or take any pleasure in the pains of the
damned, considered merely as pain. If God did take pleasure
in the pains of the damned, considered merely as pain ; if this
were the character which he exhibits of himself in his law ;
then to love this character would be the same thing as to love
misery. So that this is implicitly, and by fair construction,
imputed to the Father of the universe, when it is said, that " to
* " If all the ground and reason there Ls for fallen man to exercise dependence
on God," that is, for eternal life, "ariseth from the covenant of grace," as Mr. M.
says, " yet all the ground and reason that mankind have to love God does not
arise from the covenant of grace." For God was in himself infinitely worthy of
our love, antecedent to a consideration of the gift of Christ, otherwise the gift
of Christ to answer the demands of the law, in our room, had been needless ; for
there was no need our surety should ever pay a debt for us which we ourselves
never owed. And it was as repugnant to the law, and as much " presumption,"
to expect eternal Hfe before the fall, as since, without perfect obedience, on the
foot of law. This kind of dependence was never required by the law of Adam,
or of any other man. It was no more his duty before the fall than it was after-
wards.
TO BE RECONCILED TO GOD. 627
love that character of God which is exhibited in the divine
law^ is the same thing as to love our own misery." But to say
that God and the holy inhabitants of heaven take pleasure in
the pains of the damned, considered merely as pain, is to im-
pute to them a spirit of disinterested malice. But to justify our
enmity against God by such an imputation, is exceeding impi-
ous. But, on the other hand, if God may love that character
of himself which is exhibited in his law, and yet not love mis-
ery itself; then, were we regenerate, were we made parta-
kers of the divine nature, we might be like God ; and be affect-
ed as the holy inhabitants of heaven are ; and so might love
that character of God which is exhibited in the divine law, and
not love misery in ourselves, or in any other beings.
A wise and good father, when he inflicts just punishment
on a haughty, stubborn child, for some heinous crime, approves
and loves his own conduct, and the character which he exhibits
therein ; but yet he does not love his child's misery itself, or
take pleasure in his pain, as such, or desire his child to take
pleasure in it. And if the proud, haughty, stubborn, impenitent
child should say, " To love a whipping father is the same thing
as to love to be whipped ; but to love to be whipped is to love
misery ,• but to love misery is a contradiction, and in its own
nature impossible, and contrary to the law of God, which
requires me to love myself; " every obedient child in the family
would be able to see the fallacy of the argument. And love to
their father's honor would make them love him for vindicating
his honor in the just punishment of such a son. Nor is there a
father on earth, hearing such language as this from a child, but
that would think it proper and fit that his uncircumcised heart
should be so humbled as to accept the punishment of his iniqui-
ty before he pardoned him ; nor would he forgive him, until he
should feel and say, " I deserve to be whipped. It is good
enough for me. It becomes my father to do it. Nor is it a
blemish, but a beauty, in his character, to be disposed to chastise
such a haughty wretch as I am ; " for the father approves of
his own disposition to punish his child ; he knows that it be-
comes him ; and until his child knows it too, he carmot but
disapprove of him, as a stubborn, impenitent child. And yet no
father ever desired his child to love misery. Nay, on the con-
trary, did the child love to be whipped, did whipping give the
child pleasure, it would cease to be of the nature of a punish-
ment ; it would gratify the child, and frustrate the father. To
say, in this case, that " to love a whipping father is the same
thing as to love to be whipped," is to say, that the father whips
the child merely for the pleasure of whipping it, and takes
628 ADAJl's LOVE TO GOD BEFOllE THE FALL.
delight ill its iiiisery, for itself; and so is guilty of disinterested
malice, which no man ever was guilty of, and which to charge
on the Deity is the highest blasphemy. For if the father loves
his own character, and delights in his own conduct toward his
child, without loving the child's misery itself, then nothing
hinders, but that the child might love his father's character and
conduct too, without loving its own misery. For a more par-
ticular answer to this objection, see Essay on the Nature and
Glory of the Gospel.
SECTION VIII.
Gen. i. 27. So God created man iii his own image, in the image of God created
he him.
ADAM'S LOVE TO GOD BEFORE THE FALL.
Question. How was it possible for Adam, before the fall, to
love that character of God which was exhibited to him in the
law, consistently with the love of his own happiness ?
The difficulty which attends this question may come into
view if we consider, —
1. That a state of eternal misery is infinitely worse than not
to be. Existence itself is desirable to mere nature, only as it
implies a capacity for the enjoyment of happiness. Nature
dreads annihilation, as thereby all happiness is lost forever.
But it is better to be without happiness, than it is to be not only
without happiness, but miserable. Pure misery is worse than
non-existence ; hence abandoned, guilty sinners often wish for
annihilation ; and had Adam for the first transgression been
threatened with annihilation, it might have been thought of
with less horror and dread. But misery is a dreadful thing ; and
eternal misery is infinitely dreadful, infinitely worse than not to
be. How therefore could Adam think of that dreadful word
deatli, as implying eternal misery, and yet love that Being
who had threatened this for the first transgression ? yea, and
love that very character exhibited in the threatening itself? How
could love to this character consist with his love to his own
happiness? It is true, God had been kind to him, in giving
him a happy existence, suirouiided with many delights; but
this happiness and these delights, to be enjoyed for thousands
adam's love to god before the fall. 629
of ages, were lighter than a feather, compared with eternal
misery. And it is true, he might remain happy forever, in case
of perfect obedience ; and this was a glorious prospect. But
what if he sinned ? what then ? Death ! eternal death ! never-
ending woes were threatened, as his just desert. But why
eternal death for one offence ? Where was the wisdom, justice,
or goodness of this ? This is the language of self-love, as it now
takes place in fallen man. And if, as Mr. M. says, " this princi-
ple of self-love was essential to moral agency " in innocent Adam,
it must have been the language of his heart before the fall.
2. But one bad property entirely approved of, and constantly
exercised, will render any moral character devoid of beauty. If
there is no moral beauty in the divine character, he is neither
worthy of supreme love, nor capable of being the supreme good.
A law, a fixed law, is an expression of the fixed character of
the lawgiver. If God's disposition to punish sin with eternal
misery appeared in Adam's eyes to be a bad property in the
Deity, it was not possible he should love him with all liis heart.
It was as impossible before his fall as after, even as it is as impos-
sible to love a tyrant before we fall into his hands, as afterwards.
And if Adam could not love the divine character before his fall,
then he could take no delight in him ; for an odious character,
instead of giving pleasure, gives pain. And if Adam neither
loved the divine character, nor delighted in it before the fall, he
was in the same state and temper of mind before as he was af-
ter the fall ; and if so, then he was not created in the image of
God, but came into existence as much depraved as we are.
3. To say that this dark side of the divine character was out
of his view before he fell, and that he viewed the Deity only in
the character of an almighty benefactor, and his friend ; and
therefore, in this view of things, '* the love of God and self-love
were consistent ; " is really to say, that Adam before the fall
did not love God's true and real character, as exhibited in the
law which he was under ; but rather that character was so
entirely out of his view, that he had no exercises of heart about
it, good or bad : for it, or against it ; which amounts to the same
thing as to say, that he was never actually friendly to God's
true character, even before the fall, but rather had he fully
known it, and taken a deliberate view of it with application to
himself, he would have disliked it even then. And this must
with as much reason then, as afterwards, have been the lan-
guage of his heart : " To love this character of God is to love my
o\yn misery ; but to love my own misery is impossible ; for to
take pleasure in pain implies a contradiction."
4. Mr. M. says, " For a principle of self-love is essential to
oo
030 ADAM's love to god nKKOIlK THE FALL.
our iiatiiio. Take away all self-love, and a total indinereiice to
pleasure and i)ain will take place in us ; and then wc become
incapable of being influenced by promises and threatcnings, re-
wards and punishments ; which strips us of our moral agency.
But to love God in our guilty state according to the character
of him in the moral law, does thus totally exclude all self-love
from its proper place and exercise in the heart. For to be well
pleased in God as a holy and righteous being, from the perfec-
tions of whose nature it becomes absolutely necessary that he
should make us forever completely miserable,* is directly repug-
nant to, and absolutely inconsistent with, the least degree of
regard to our own well-being. There can " be in nature no
such sort of regeneration as to bring the heart, under such
circumstances, to exercise true love to God." Therefore, if
these things are true, —
5, It was in the nature of things impossible that Adam, before
the fall, should deliberately and understandingly love that
character of God which was exhibited to him in the law he was
* Question 1. Wixs it absolutely necessary, from the perfections of the divine
nature, that fallen Adam should be miserable forever ? that is, that his sin should
be punished in his own person ? Or, Q. 2. Did God, by the law given to Adam, lay
himself under an absolute necessity to make Adam miserable forever ? that is, to
punish his sin in his own person ? If so, then the doctrine of substitution, of one
dying in the room of another, is absolutely inconsistent with the perfections of
the divine nature, and with the tenor of the divine law ; to say which saps the
verv foundation of divine revelation, and demonstrates that the God, who ap-
])ca"red to Adam after the fall was not the same God that had appeared to him
before. The God of the law and the God of the gospel, are two beings, abso-
lutely inconsistent with each other. The truth is, 1. That God's disposition to
punish sin according to its desert is, and ever Avas, and ever will be, essential to
his nature. But to punish sin, in all instances, in the criminal himself, without
ever admitting a surety, is not essential to his nature. But, 2. God's disposition
to punish sin according to its desert, is set in as clear and strong a point of light
in the gospel, as in the law ; in the death of Christ, as if every sinner had been
punished in his own person. 3. This disposition is a beauty in the divine char-
acter, or a blemish. If it is a beaxity, then it is, and always was, and always
will be, an object of love. If a blemish, then it is not an object of love, as ex-
hibited in the law, or in the gospel ; in the death of the criminal, or of his surety.
But if it is a blemish, it is more odious, as exhibited in the gospel, than in the
law. 4. As a regard to a parent's honor renders the parent's disposition to main-
tain his honor, in the government of his house, a beauty in the eyes of a child,
so a regard to the honor of the Deity renders his disposition to maintain his
honor in the government of his kingdom, a beauty in the eyes of every regener-
ate soul. But the holiness and justice of the divine nature are disagreeable in
the eyes of every one who is under the government of supremo self-love ; for
mere self-love lias no regard for God. Ilowever, 5. A carnal heart, which is
enmity against God's true and real character, from a mere selfish spirit, may be
greatly pleased with the idea of an almighty reconciled Father and Friend, deter-
mined to make him happy forever, and may cry out, " This God is transcendently
excellent and glorious ; " but God does not sustain this character with respect
to any impenitent sinner. It is true, many impenitent sinners have such a " dis-
covery," but the thing discovered is a lie, and the father of lies is the author of
the discovery. And yet they mistake this lie for glory of God in the face cf
Jesus Christ.
Adam's love to god before the fall. 631
under ; for it implied " love to his own misery," to love it one
time as really as another, before his fall as well as afterwards.
Thus, when a wise and good father threatens to whip his child
in case he commits some particnlar crime, which he Avarns him
against ; to love the character of that father exhibited in that
threatening, is as really contrary to self-love before the crime is
committed as it is afterwards. For it is precisely the same
thing to love a character exhibited in a threatening, as it is to
love the same character exhibited in the execution of that
threatening ; for the character exhibited is precisely the same ;
but to love the same character is the same thing. And if it
implies a *' total indifference to pleasure and pain " to love this
character at one time, it does also equally at all times; for love
to it is always, at all times, and under all circumstances, precisely
one and the same thing. So that, if Mr. M.'s reasoning is just,
Adam came into existence with a spirit of enmity to God in his
heart. Nor was it possible, in the nature of things, that he
should ever have had it in his heart to love that character of
God which was exhibited in the law which he was under.
Nor is it possible, that we, his posterity, should ever be brought
to love it. '' There can be in nature no such sort of regenera-
tion." Therefore Adam was not created in the image of God,
nor are any of his posterity recovered to the image of God by
the regenerating, sanctifying influences of the Holy Spirit.
And thus divine revelation is sapped at the very foimdation.
For one of the first facts revealed is in its own nature absolute-
ly impossible, namely, that Adam was created in the image of
God: because, for Adam to love that character of God which
was exhibited in that law which Adam was under, was " incon-
sistent with the least degree of regard to his own well-being."
Besides, —
6. If it is inconsistent with that regard to our own well-being,
which we ought to exercise, in our guilty state, to love that
character of God. it is equallj'' inconsistent with that regard to
our neighbor's well-being, which we ought to exercise ; for it
is an agreed point, that we ought to love our neighbor as our-
selves. And it is as " contrary to the law of God " to delight in
our neighbor's misery, as in our own. So that, —
7. Unless a universal salvation of devils and the damned takes
place, it will eternally be " absolutely inconsistent " with that
regard which we ought to have to ourselves and to our neigh-
bors, to love the Deity ; and, therefore, if Mr. M.'s reasoning
is just, all holy beings in the intellectual system must join in a
general revolt, unless the Deity entirely lays aside his moral
character, exhibited in the moral law : and grants a general
release to all the damned. And thus, —
632 adam's love to god before the fall.
8. The doctrine of the eternity of hell torments must be given
up, or God's moral cliaracter is wholly ruined; for it is as bad
a piece of conduct in the Deity to danm my neighbor, as it is to
damn myself; for my neighbor's welfare is worth as much as
my own ; and it is as contrary to the law to love my neigh-
bor's misery, as to love my own misery. It never was, there-
fore, if Mr. M.'s reasoning is just, any part of God's moral
character to be disposed to punish sin with everlasting punish-
ment, as Jesus taught. (Matt. xxv. 4G.) And so Jesus was not
the Christ ; or else the Socinians are right, and we must join
with them, and say, that God never did think, 1. That he was
God, that is, an infinitely glorious and amiable being, infinitely
worthy of the supreme love and universal obedience of his
rational creatures. Or. 2. That sin was an infinite evil. Or,
3. That sin did deserve an infinite punishment. 4. Nor did
he ever intend to punish it with everlasting punishment. And,
5. If sin is not an infinite evil, an infinite atonement never
was needed, or made. And so, 6. Our Savior is not God. And
thus a denial of the divinity of God the Father issues in the
denial of the divinity of God the Son ; and having framed in our
fancy a God to suit oiu" hearts, the Holy Ghost, as a sanctifier,
becomes needless ; for we can love this God, without any new
principle of grace. And thus, if Mr. M.'s reasoning is just,
and if we will pursue it. in its necessary consequences, we are
Socinians or infidels; and the odds between Socinianism and
infidelity is not great.
Thus the difficulty is stated. And the answer to it is as
follows: —
This must be admitted, as a self-evident maxim, that that
regard to the welfare of ourselves and of our neighbors, which is
inconsistent with the love of God's moral character, is of the nature
of opposition to God. But opposition to the moral character of
God is not a duty, but a sin. That self-love, therefore, " which is
absolutely inconsistent with the love of God," is criminal ; and
therefore it was so far from being "essential to moral agency"
in innocent Adam, that it did not belong to, but was inconsistent
with, his character. He loved happiness, but he placed his chief
happiness in God's glory, " of whom, and through whom, and to
whom, are all things; to whom be glory forever." Nor had he
any separate interest of his own, independent of God, and in
opposition to his honor and glory, nor the least degree of a self-
ish spirit. For himself, his soul and body, his all, was offered
up as a living sacrifice to God. without reserve. And it was no
more inconsistent with Adam's love of happiness to love God for
saying, " In the day thou catcst thereof, thou shalt surely die,"
adam's love to god before the eall. 633
than it was inconsistent with God's goodness for God to love his
own character exhibited in this threatening. It is in its own
nature, and by the consent of all mankind, perfectly consistent, to
give np and sacrifice a lesser good to a greater, if the greater can be
secured in no other way ; while yet at the same time, the lesser
good, which is given up, is valued according to its worth. If God
acted a consistent part in exercising a greater regard to his own
honor than to Adam's welfare, in giving out that threatening,
" In the day thou eatest thereof thou shalt surely die," then it
was equally consistent in Adam to be affected as his Maker
was. If the Deity was consistent with himself, then Adam,
who was created in his image, was consistent also. If the holi-
ness and justice of the divine nature, exhibited in that threat-
ening, were perfect in beauty, without a blemish in the eyes of
infinite Goodness, they must likewise appear so in Adam's
eyes, while he had no other kind of regard for his own welfare
than had his Creator ; that is, so long as he continued to be in
the image of God. And if love to God and to his own happi-
ness were originally consistent in Adam, when in the image of
God, they may be equally consistent in any of Adam's sons,
who are anew restored to that image of God which Adam lost.
And the holiness and justice of the divine nature, as exhibited
in the divine law, may appear to be perfect in beauty, with ap-
plication to ourselves, and God appear to be infinitely lovely in
his disposition to punish sin according to its deserts, and yet
our own eternal welfare be at the same time prized according to
its worth, and the salvation of the gospel appear infinitely pre-
cious, and the fruit of grace infinitely great and absolutely free ;
and the gospel way of salvation worthy of God. But were
not the divine character exhibited in the divine law perfect in
beauty, without a blemish, it ought to have been laid aside in
disgrace, and not honored with the highest honors on the
cross. If " to love God is the same thing as to love misery,"
if to love God is " contrary to the law of God," then that law
which requires this is an absurd, inconsistent, tyrannical law
not worthy of God, nor worthy to be honored by the blood of
his own Son. For a more large and particular view of this sub-
ject the reader is referred to my Essay on the Gospel, Sect. II.
Mr. M.'s reasoning implies that in Adam, before the fall, there
was really " no principle of holiness," no disinterested regard to
the Deity ; and that his whole soul was under the government
of self-love, even the same " principle of self-love " which gov-
erned him after the fall. And therefore, as soon as God's
favor was lost, and he exposed to destruction, this favorite
principle of self-love became " inconsistent with the love of
631 adam's love to god befork. the fall.
God," and continues to be so, until God appears to be our friend
again. And so Adam had no " })riMciplo of holiness " to lose,
nor is there any such thing for us to expect.
Mr. M. says, " But when we iiupiirc of them what they mean
by this new principle which is implanted in the soul by regenera-
tion, they can give no account about it." Yes, we can give as
distinct an account about it as we can of a " principle of self-
love." It is that image of God in which Adam was created,
restored anew. It is true, that in Adam this holy principle was
not a confirmed habit, but liable to be lost by the first sin ; but
in believers who are united to the second Adam, the " principle
of grace " is a confirmed habit, and shall never be lost. It be-
comes confirmed in consequence of the first act of saving
faith.* (Eph. i. 13, 14 ; ) but its nature is the same. For
* As Adam was created in ttie image of God to prepare him for holy acts and
exercises of heart, so the same image of God is restored in regeneration, to pre-
pare us for the first holy act. As there was a holy principle in Adam before
the first holy act, so there is a holy principle in the regenerate sinner before
the first holy act. And, as Adam's holy principle was not a confirmed habit in
Ils first existence, but was to have been confirmed on his acting up to the cove-
nant he was under, so the holy principle given in regeneration is not a confinned
habit in its first existence, but immediately becomes confirmed as soon as the
regenerate sinner complies with the covenant of grace in the first act of saving
faith. And thus, as Adam would have been entitled to eternal life on his com-
pliance with the covenant of works, so the regenerate sinner is entitled to eter-
nal life on his compUancc with the covenant of grace ; for a confirmed habit of
grace is eternal life, that is, life never to end, life everlasting. " He that believ-
cth hath everlasting life." Ilencc the promises of the gospel are not made to
the holy principle, passively considered, but to its acts and exercises ; even aa
the blessings of the first covenant were not promised to that image of God, in
which Adam began to exist, but to his active compliance with that covenant.
And thus, that faith, by which we are married to Christ, is not an imregenerate,
sinful act ; but, as our Catechism expresses it, " a saving grace." But if faith is
before regeneration, the act of a sinner, dead in sin, "totally depraved," it is
not " a saving grace," but a saving sin. Or else it is not an act, but a mere
passive thing, and implies no consent of will.
" Question. But here it may be doubted, and objected against this position,
If we cannot believe till we are quickened with spiritual life, as you say, and
cannot be justified till we believe, as all say, then it will follow, that a regener-
ate soul may bo in a state of condemnation for a time, and consequently perish,
if death should befall him in that juncture." Thus Mr. Flavel states the objec-
tion, and thus lie answers it :
" Solution. To this I return : that when we speak of the priority of this quick-
ening work of the Spirit to our actual believing, we rather understand it of the
priority of nature, than of time, the nature and order of the work requiring it to
be so ; a vital principle must, in order of nature, be infused, before a vital act
can be exerted. First make the tree good, and then the fruit good. And admit
we should grant some j)riority in time also to this quickening principle, before
actual faith ; yet the absurdity mentioned would be no way concquont upon
this concession ; for as the vital act of faith quickly follows the regenerating
principle, so the soul is abundantly secured against the danger objected ; God
never beginning any special work of grace upon the soul, and then leaving it,
and the soul with it, in hazard ; but preserves both to the finishing and com-
pleting of his gracious design." — Mr. Flavel's Method of Grace, Sermon 5.
adam's love to god before the fall. 635
there is but one kind of true holiness in the universe ; for the
holiness of Christ is of the same nature with the holiness of God
the Father. Christ is the express image of his Father ; and of
his fulness we receive, and grace for grace. In regeneration,
therefore, we are restored anew to that image of God, in which
Adam was created ; so that this " principle of grace " is that
whereby we are inclined to a disinterested supreme regard to the
Deity, an infinitely worthy being ; and so disposed to love tha.t
character of him exhibited in his law, in which his infinite dig-
nity is asserted, in the threatening of an infinite punishment
for sin ; even as self-love is " that principle " whereby a fallen
creature is inclined to a supreme regard to himself, and to his
own honor and interest, separate from, independent of, and un-
subordinate to, God and his glory; which self-love is in kind
different from that love of happiness which is essential to every
holy being. The one is contrary to the holiness of the divine
nature, and the source of all our enmity against the Deity ; the
other is in perfect harmony with the divine nature, and consist-
ent with the perfect love of the holiness and justice of God, as
exhibited in his law.
Mr. M. says, " But if this be true, that there must be a gracious
principle implanted in the heart of a sinner, before he is capable
of any gracious acts, then, for the same reason, there must be a
corrupt principle implanted in the heart of a holy creature, Adam,
for instance, before he is capable of any sinful acts." The
Scripture teaches us, that God created man in his own image,
whereby he was prepared to holy acts and exercises : but the
Scripture does not teach us, that God afterwards created man in
the image of the devil, to render him capable of sinful acts.
And, therefore, " if we would acquiesce in the plain Scripture
account of these things, we should readily allow," that it was
needful, in order to prepare Adam for holy acts, that he should
be created in the image of God ; yet it was not necessary " for
the same reason, that there should be a corrupt principle implant-
ed in his heart, before he was capable of any sinful act." For
sin begins in that which is merely negative ; that is, it begins
in not loving God with all the heart ; in ceasing to exercise that
regard to tlxe Deity which is his due ; or in not having such a
sense of his worthiness of love and regard, as ought to take place
in the heart. But a sense of God's infinite worthiness, of su-
preme love and perfect obedience, may cease to fill and govern
the whole soul, without a previous implantation of a corrupt
principle. It did so in Adam ; for had he remained under the
entire government of supreme love to God, he would not have
eaten the forbidden fruit : and as supreme love to God ceased,
636 Adam's love to god before the fall.
supreme self-love took place of course ; but it never was in
Adam's heart before. He now, for tlie first time, began to liave
a frame of heart answerable to Satan's words, " Ye shall be as
Gods ; ye shall not surely die." And so he took and ate ; in
consequence of which, this principle of supreme self-love became
a confirmed habit, and his whole heart was disposed to justify
himself in it. And thus Adam became totally depraved.
Rcmai'k 1. Holiness, as it originally took place in human
nature, had God for its author : and it was produced by a
creating power. " In the image of.God created he him." So it is
restored by the same power. " We are his workmanship, created
in Christ Jesus unto good works." But that which is God's gift,
(Ezek. xxxvi. 26,) "a new heart will I give you," is also the
sinner's duty. (Ezek. xviii. 31 . ) " Make you a new heart." For
total depravity and moral agency are consistent : otherwise those
words, (Eph. ii. 1,) "dead in sin," would be an express contra-
diction. To say that the doctrine of created holiness is absurd,
is to say that the Bible is not the word of God ; for this is one
of the first doctrines taught in that book. " In the image of
God created he him."
Rem. 2. As Adam, while in the image of God, viewed the
divine character exhibited in the moral law in the same glorious
point of light in which God himself did, in which view the
image of God in Adam partly consisted, and which view he totally
lost by the fall, so this view of the divine character is restored,
when the image of God is renewed in regeneration ; as it is
written, (Col. iii. 10,) " the new man which is renewed in knowl-
edge, after the image of him that created him ; " that is, that
view of divine things, which is like that view which God hath
of them, and which is the image of his knowledge, and which
was originally in man before the fall, and was lost by the fall,
is renewed, is caused to exist anew, by the same power by which
it at first existed, when God created man in his own image.
(Cor. iv. 6.) "For God, who commanded the light to shine
out of darkness," saying, " Let there be light, and there was
light," by the same creating power, " hath shined into our
hearts, to give the light of the knowledge of the glory of God
in the face of Jesus Christ."
Re7n. 3. Habitually to view things as God does, and to be
affected and act accordingly, (that is, comprising both habit and
act,) is the whole of that image of God, to which saints are
recovered by the power of the Holy Ghost, imperfectly in this
world, and perfectly in the world to come. And this image of
God is the same in kind with that which Adam lost; for the
essential rectitude of the divine nature is the original standard.
THE CHRISTIAN, ARMINIAN, AND MR. M.'s CREED. 637
The moral law is a transcript of this original ; this law was writ-
ten on Adam's heart. The mediatorial righteousness of Christ
IS the law perfectly fulfilled. So Christ is the express image of
his Father ; and saints are the express image of Christ. And so
there is but one kind of true holiness in the universe ; and this
is that which will lay the foundation for the perfect and eternal
union, which will take place among all holy beings, in the
kingdom of heaven — God on the throne, and every creature
there in his proper place, by universal consent, all of the same
spirit.
Rem. 4. The false kinds of holiness, exhibited in all false
schemes of religion, differ in kind from the holiness of heaven,
which implies love to that character of God which is exhibited
in the moral law, to which all unholy beings are in a state of
total opposition. For graceless men, who are pacified merely
in a belief that they are safe, are, in any other view, of the same
temper towards the Deity with the damned. For supreme self-
love governs every apostate creature, who is totally destitute of
true love, of disinterested benevolence to the most high God, the
Creator and Lord of heaven and earth.
SECTION IX
Matt, xxviii. 19. Baptizing them in the name of the Father, and of the Son,
and of the Holy Ghost.
THE CHEISTIAN CREED ; THE ARMINIAN CREED ; MR. M.'S CREED ;
REMARKS ON EACH.
That which is commonly called the apostles' creed, although
not compiled by the apostles, yet is confessedly of very ancient
date. And the three principal articles of it are these : 1. I believe
in God the Father, almighty Maker of heaven and earth. 2. I
believe in Jesus Christ, his only Son. 3. I believe in the Holy
Ghost. Which doubtless had reference to the form of baptism
appointed by our blessed Savior. He, therefore, who believes
aright, and in a right manner, concerning Father, Son, and Holy
Ghost, has the true Christian faith, and is himself a true Chris-
tian ; and so is qnalified to be active in offering up himself and
his seed to God in Christian baptism. But some of the chief
things, which in the inspired writings we are taught to believe
concerning the Father, Son, and Holy Ghost, are these, which
may be expressed in the following articles, in contrast with the
Arminian creed, and with Mr. M.'s.
VOL. II. 54
638
REMARKS ON TIU; CHRISTIAN.
The Christian Ckeed.
1. Concerning God the I'a-
ther.
I believe that the moral
character of (iod, exhibited
in the moral law, is per-
fect in beauty, ■without a
blemish ; and that our dis-
affection to the Deity is
absolutely inexcusable and
infinitely criminal, and
justly deserves the penal-
ty threatened, intinitely
dreadful as it is. In wliich
vie%\-, the divine law is ho-
ly, just, and good ; worthy
of the highest honor ; and
tlic salvation of the gospel,
from step to step, from be-
ginning to end, is of mere
grace.
2. Concerning God the So7i.
I believe that Jesus
Christ, in character of Me-
diator between God and
man, loved the moral char-
acter of his Father, ex-
hibited in the moral law,
and lived and died to do it
honor ; that through him
penitent believers might
be saved, consistently -with
the divine justice, and to
the glory of divine grace.
And in this view Christ
crucified is the wisdom of
God and the power of
God.
3. Concerning God the Holy
Ghost.
I believe that fallen man
is so disaffected to the char-
acter of the Father and
the Son, that no means
■whatsoever are sufficient
to reconcile us to God,
without the regenerating
influences of the Holy
Ghost. So that, except we
are born again, we cannot
sec the kingdom of God,
But in consequence of the
regenerating influences of
the Holy Ghost, by which
the veil is taken off from
our hearts, we behold the
glory of the Lord, and,
The Auminian Creed.
1. Concerning God the Fa-
ther.
I believe that it would
have been unjust in (Jod
to have held mankind, af-
ter the fall, bound by the
moral law, without any
abatement ; and that,
therefore, some relief was
in justice due to a fallen
world. And therefore the
relief granted is not wholly
of grace ; nor ought it be
acknowledged as such by
us.
2. Concerning God the Son.
I believe that Christ
died to purchase an abate-
ment of this unjust law ;
and to procure salvation
for us on terms which we
are able to comply with, by
his assistance.
3. Concer7iing God the Holy
Ghost.
I believe that all men
have sufficient assistance
to comply with the terms
of salvation, as it would be
unjust to reqmre more
than we can do, without
granting needful assistance
to enable us to do it. And
thus the injury done to us
by the law is made up by
the gospel. And in this
view the divine character
appears amiable in our
eyes. And all mankind
might love it, did they but
know it, without any new
principle of grace. See
Mr. Mather's Cqesd.
1. Concerning God the Fa-
ther.
I believe that the moral
character of God, exhibited
in the moral law, is not to
us an object of love; and
that it is not a duty, but a
sin, for us to love it ; even
contrary to the law of God.
Because to love it is tho
same thing as to love our
own misery. However,
(jrf)d has given his Son to
fulfil this law, and to vin-
dicate and maintain the
honor and dignity of his
character exhibited in it ;
that sinners might be par-
doned while at enmity
against it. (p. 28, 41,42,
43.)
2. Co7icerning God the Soti.
I beUeve that the char-
acter of God, exhibited in
the gospel, is so accommo-
dated to the state and tem-
per of our hearts, that we
shall love it as soon as
known, without any new
principle of grace ; and
even while we are at enmi-
ty against that character
of God exhibited in the
law. (p. 22, 41—48.)
3. Concerning God the Holy
Ghost.
I believe that all need-
ful assistance of the Holy
Spirit is promised to all
baptized persons, to render
external means effectual
to salvation. But light is
all that is needful. For
no kind of regeneration
will bring the human heart
to love that character of
God which is exhibited in
the law, and the character
of God exhibited in the
gospel will naturally be
loved, as soon as known,
by every one, without any
new principle of grace ;
THE ARMINIAN, AND MR. M.'s CREED
639
The Christian Ceeed.
every answerable affection
is excited in us ; and God
and Christ are loved more
than wives and children,
than houses and lands ;
yea, than our own lives.
^Vhereby we are disposed
and prepared to deny our-
selves, take up our cross,
and follow Christ ; and
publicly join with his peo-
ple, and espouse his cause.
The Arminian Creed.
Dr. Stebbins on the oper-
ations of the Spirit ; Dr.
Whitby on the five points.
Mr. Mather's Creed.
but not loved very much ;
for I believe that not more
than one convert in a hun-
dred can say, with a good
conscience, that he loves
God at all. And so saints
as well as sinners stand in
need of the external cove-
nant. (Fu'st book, p. 39,
60. Second book, p. 45
—48, 78, 79, 80, 81.)
Remark 1. According to the Arminiau creed, mankind are
the injured party ; Christ died to get justice done us ; and sim-
ply to have justice done us is all we need to bring us to be at
peace with God. Let the terms of salvation be as low as
in justice they ought to be ; let us have all that assistance
which in justice we ought to have ; and we need no more : the
rest we will do ourselves. But for God to do us justice, is not
an act of grace.
2. According to Mr. Mather's creed, the divine law, ante-
cedent to a consideration of the gift of Christ, requires us,
on pain of eternal death, to do that which is not our duty to do ;
yea, that which to do, in us, would be a sinful thing ; namely,
to love God with all our heart. And so Christ fulfilled a law,
in our stead, which it was not our duty to fulfil ; yea, a law
to obey which, in us, had been a sinful thing. But to pay
a debt for us, which we ourselves did not owe, was needless :
and to honor a law which requires sin, is a sinful thing.
3. The divinity of God the Father is the first article of
the Christian creed, and so much the foundation of the whole
Christian system, that if this is denied, the whole will sink of
course ; or, in other words, that God, the Creator and moral
Governor of the universe, is an absolutely perfect and infinitely
glorious and amiable being, infinitely worthy of supreme love
and universal obedience from his creature man, is the founda-
tion on which the law stands, and on which the whole gospel
scheme is built. To deny this point, is in effect to deny the
whole of divine revelation. Atheism is at the bottom of infi-
delity. The contrariety of the carnal mind to God's true
and real character, is at bottom of atheism. The fool saith
in his heart. There is no God.
4. It was wise in God, even at the expense of the blood of
his own Son, to assert and maintain the honor of a law, which
is a transcript of his moral character, and which all his apostate
creatures join to hate ; because in this he does justice to himself,
640 REMARKS ON THE CHIUSTIAN,
and to his government, while he shows mercy to sinners. But
enmity against the divine law renders us blind to the wisdom,
glory, and grace of the gospel, and is the cause of unbelief.
(1 Cor. i. 18; ii. 14, compared with Rom. viii. 7; iii. 25; vii.
12. John viii. 42, 43.)
5. He who understands and believes the Christian creed, and
who is aifected and acts accordingly, is a Christian qualified for
baptism, and entitled to eternal life. (Matt. xiii. 23. Mark xvi.
16. John xvii. 3.)
6. lie who believes the first article of the Christian creed,
with a living faith, has what Paul means by "repentance to-
ward God." And he who believes the second article of the
Christian creed, with a living faith, has what Paul means
by ''faith toward our Lord Jesus Christ." A belief of both
Avhich is implied in that faith by which a sinner is justi-
fied. (Luke V. 31,32; xviii. 14;xxiv. 47. Acts xx. 21. Rom.
iii. 19 — 26.) And this faith is the first grace, and the sum,
seed, and root of all Christian graces, (Matt. xiii. 23 ;) and is
peculiar to the regenerate, (Rom. viii. 7. 1 John v. 1. 1 Cor.
i. 18; ii. 14. John i. 13. Luke viii. 11 —15;) and is eter-
nal life begun in the soul. (John xvii. 3.)
7. The love of the truth is the life of faith ; or, in other
words, love to the truth believed is of the essence of a liv-
ing faith, and that wherein it specifically differs from the faith
of devils, or a dead faith. (John xvi. 27. 2 Thess. ii. 10, 11,
12. Jam. ii. 26.) And therefore, —
8. There is a universal, inseparable connection between
a living faith and a holy life, which renders assurance attain-
able by believers in common, (Matt. xiii. 23. Jam. ii. 17, 18.
1 John ii. 3 ;) so that those words are strictly true, " He that
saith, I know him, and keepeth not his commandments, is a
liar, and the truth is not in him."
9. But the faith of devils, attended with a lying profession,
is not that qualification for baptism which our Savior had in
view, in Mark xvi. 16, " He that believeth and is baptized
shall be saved."
10. The gospel may be, and ought to be, preached to all in
common, even to every creature, let their cliaracter be ever so
vicious, as a means of their conversion ; but baptism is not to
be administered to adults until they believe and profess their
faith in Christ, and obedience to him. (Mark xvi. 15, 16.
Acts viii. 37. Rom. x. 9, 10.) For, —
IL The adult person, in the act of offering himself to God
in baptism, practically declares, that he devotes himself to God
through Jesus Christ, and so puts on Christ. (Gal. iii. 26, 27.)
THE ARMINIAN, AND MR. M.'s CREED. 641
But a false and lying profession is condemned by God in the
Old Testament, (Ps. Ixxviii. 36, 37. Eccl. v. 5,) and by
Jesus Christ in the New, (Luke vi. 46. Matt. xxii. 12. Luke
xiv. 25 — 35. 1 John ii. 4. Rev. ii. 2, 9 ;) and is a means, not
of salvation, but of destruction. (Acts v. 1 — 11.)
12. The adult person, who is unqualified to oiler himself in
baptism, is equally unqualified to offer his infant child in bap-
tism ; for he who is without a heart to devote himself to God,
is equally without a heart to devote his child to God.
13. Pride, in ambitious minds, may excite very strong incli-
nations to make a false profession ; but a well-enlightened con-
science never will dictate this, as matter of duty.
14. It is the indispensable duty of every one, to whom the
gospel comes, to become a real Christian without delay ; and
then without delay to make a public profession of Christianity ;
and then to attend the seals. But to seal the covenant of
grace with our hands, while we reject it in our hearts, is to act
deceitfully with our Maker. And to invent a new covenant
which God never exhibited, and a new scheme of religion
to support it, which God never revealed, suited to the hearts of
those who reject the covenant of grace, and who are under the
curse of the covenant of works, is to find a resting-place for the
wicked.
SECTION X.
MR. MATHER'S SCHEME OF RELIGION INCONSISTENT WITH ITSELF.
Our author professes in his preface, not " to be fond of his
own judgment ; " but to stand ''ready to give it up," when any
one will do " the friendly office of setting light before him,"
And he desires that if there be any " material mistakes " in his
scheme, they may be "pointed out." It is therefore to be
hoped, that he will not be displeased, if, in addition to the
light already set before him, some of the i^arious inconsistent
sentiments of his scheme are contrasted, whereby he may be
further assisted to discern, that his scheme must be wrong some-
where ; for the truth is ever consistent with itself.
1. In his first book, he says, " A child dedicated to God in
baptism is thereby brought into covenant with God, and has a
promise left to it of the means of grace, and the strivings of
God's Holy Spirit, in order to render them effectual for salvation."
But in his second book, he says, that they must ''submit to a
54*
642 Mil. M.'S SCUKMK CIF IIKLIGION
sovereign God."' Hut if tliey have •' a covenant right to the
strivings of the Holy Spirit,'' if they liave " a promise," then
llicy do not lie at CJod's sovereign mercy in the case, hut may
])lead the covenant and promise of God.
2. In his iirst hook, he endeavors to prove that the cove-
nant with Ahraham (Gen. xvii.) was not the covenant of grace,
hccause "it might be broken," which inij)Iies, that it had some
condition, which if not fulfilled, all the blessings of it would
be forfeited. But in his second book, he endeavors to prove,
that the covenant with Abraham (Gen, xvii.) was not the cove-
nant of grace, because it had no conditions, but all the blessings
of it were promised to Abraham and his seed " absolutely and
unconditionally;" on which hypothesis this covenant "could
not be broken." But his two books are not only inconsistent
with each other, but this last book is inconsistent with itself.
And to the instances which have already been taken notice of in
the precednig sections, some few more may here be pointed out.
3. That man must be a moral agent, possessed of every
qualification essential to moral agency, previous and in order to
his being bound by God's law, is a fundamental point with Mr.
M. That man may be bound by the moral law to be a moral
agent, to have the qualifications essential to a moral agency,
is with him another fundamental point. But as these two fun-
damental points in his scheme are inconsistent with each other,
so they cannot both be true. He says, " Self-love is essentia^
to moral agency ; " and yet this essential qualification of a mora*
agent " is a duty required of us by God's law." But according
to him, the law cannot bind us unless we are already moral
agents ; therefore it cannot bind us to be moral agents, for
then a man need not be a moral agent, previous and in order
to his being bound by the moral law ; which yet he maintains.
4. He says, " that Adam, by becoming guilty, was totally
depraved," and yet, according to him, Adam's depravity was not
total, for he still continued to exercise that love to himself
which the law of God requires, in a conformity to which the
image of God consisted, in which he was created. " Perhaps "
he also continued to exercise toward God " the love of esteem
and benevolence."
5. He says, that the divine law requires us " to love God with
all our hearts," and that it also recpiires us " to love ourselves."
And he adds, that this "self-love is absolutely inconsistent with
the love of God." So that, according to him, the divine law
requires of us, in our guilty state, two duties, in their own
nature absolutely inconsistent. And therefore he boldly affirms,
that it is " contrary to the law of God '' for us, while in our guilty
INCONSISTENT WITH ITSELF. 643
State, to love God with all our hearts; and yet he says, that God
has " given us his law to show us what our duty is," and that
we are justly condemned to eternal misery for not obeying of it.
And this law he calls "a glorious law," and the character
exhibited in it he calls "glorious; " and even supposes that the
Son of God became incarnate, lived, and died to "honor this
law," and to -'vindicate and maintain the honor and dignity of
the divine character exhibited in it." Whereas for God to give
us a rule of duty, requiring things in their own nature absolutely
inconsistent, on pain of eternal death, would be an infinite
reproach to the Deity. And to give his Son to die to do honor
to such a law, would be inconsistent with all his perfections.
And yet he asserts that the gospel, which is supposed to reveal
this shocking scene, is " glorious," and even " more glorious
than the law ; " whereas, if his scheme is true, there is no
glory in law or gospel ; unless it be glorious to require incon-
sistencies on pain of eternal death ; and glorious to do the
highest honor, before the whole intellectual system, to a law in
its own nature contradictory.
6. He represents the divine law as requiring things not only
inconsistent in their own nature with each other, but also incon-
sistent with our moral agency ; for he says, " A principle of self-
love is essential to us moral agents." And yet he asserts that
this "self-love must be totally excluded from any place," in the
heart of a guilty creature, if he loves God ; for " love to God
and self-love are absolutely inconsistent." And so, according
to him, the moral law requires of us that love to God which is
inconsistent with our being moral agents. And yet, according
to him, if we are not moral agents, we cannot be bound by the
moral law to any obedience at all. Therefore, —
7. He is necessitated to maintain, that man by the fall ceased
to be a moral agent, and that it was no longer his duty to love
God, for the law did not bind him; "its binding authority re-
spected not his obedience." This was the state of Adam before
the revelation of a Mediator, " because it was inconsistent with
self-love to exercise true love to God." And he asserts, that
" mankind at this day, antecedent to their exercising faith in
Christ, are in much the same condition as Adam was after he
sinned;" particularly he says, "that they are under the same
inability of loving God that Adam was ; " namely, it is " abso-
lutely inconsistent with that self-love which is essential to moral
agency." And therefore the unregenerate are not moral agents,
nor bound by the moral law to obedience. And where there is
no law, there is no transgression. And therefore Adam's total
depravity, which took place after the first sin, was not of a crimi-
644 MR. M.'S SCHEME OF RELIGION
nal nature ; and the same is true of the unregcnerate now, who
" are under tlie same inability of loving God tiiat Adam was."
And therefore total depravity does not disqualify for scaling ordi-
nances.
And yet, in direct contradiction to all this, he affirms, that the
unregcnerate, while such, are moral agents, bound by the law
to the same perfect obedience which was required of Adam be-
fore the fall. " This I will readily grant — man is a moral agent,
bound by the moral law to love God with all his heart ; and
therefore God may consistently require this of him, and man is
wholly to blame for not loving ; " for " nothing short of perfec-
tion may be looked upon as the whole of what is required." For
he adds, " To suppose that God has receded from his original
demand of perfection, made in the law, imj)lies that this law was
not good," which is "evidently a reflection upon the Divine
Being, whose law it is," and "a reproach upon Christ, who has
honored that law." And accordingly he affirms, that " God has
given his law to show us what our duty is ; " and he adds, " that
by the law is the knowledge of sin ; " which supposes that " the
binding authority of the law does respect our obedience," as
much as it did Adam's before the fall ; and that therefore we are
moral agents, with respect to the law of perfection, as really as he
was; and that therefore it is not inconsistent in any child of
Adam, with that self-love which is essential to moral agency, to
yield a perfect obedience to the moral law ; and that, therefore,
we are not all depraved by nature. For this supposed inconsis-
tency, he says, " is the true reason, and the only reason," of the
depravity of our nature ; for had it not been for this inconsistency,
Adam would have continued to love God after the fall as he did
before ; " he would have continued still to exercise the same de-
light in the divine perfections as he had done before." And yet
he had said, that " Adam, by becoming guilty, was totally de-
praved." And if he was totally depraved, and if total depravity
and moral agency are consistent ; if God -'may consistently require
us to love God with all our hearts," and if we "are wholly to
blame " for not loving ; then our total depravity is totally criminal.
But to persist obstinately in this crime, that is, to continue impeni-
tent and unreconciled to God, after all the means used with us
by God himself, disqualifies a man to be active in sealing God's
covenant, for the same reason that obstinacy in any other crime
does. Or, if he will say, " to love God is the same thing as to
love misery," and so our depravity is a calamity, but not a crime ;
then he must say, that we cease to be moral agents, and the law
ceases to bind us ; which, to use his own words, " implies that
this law was not good, which is evidently a reflection upon the
INCONSISTENT WITH ITSELF. 645
Divine Being, whose law it is, and a reproach upon Christ, who
has honored that law."
7. Mr. M. is very zealous for a preparatory loork, and to have
the unregenerate sinner strive ; but without any consistency with
himself. For, on his scheme, what can the sinner consistently
strive to do ? Not to love that character of God which is exhib-
ited in the law ; for this, according to him, is the same thing as
to "love his own misery," which is "contrary to the law," and
in its own nature impossible. Not to love that character of
God which is revealed in the gospel, — for the unenlightened
sinner is by him supposed not to know it, — and to love an un-
known character, implies a contradiction, and so is absolutely
impossible. What, then, would Mr. M. have the sinner do,
or strive to do ? Let us attend to his own words. God " has
given us his law, not only to show us what our duty is, but also
to set light before us, whereby we may obtain a proper convic-
tion of our guilt." " By the law is the knowledge of sin." He
has repeatedly commanded them to consider their ways ; and
calls upon them to exercise their reason. " Come now, and let
us reason together, saith the Lord." But if God has given us
his law to show us what our duty is, and if by the law is the
knowledge of sin, and if we consider this, and if we exercise
our reason on the subject, then we must conclude, that it is now
every day the duty of all mankind to love that character of God
which is exhibited in the moral law ; and that it is the duty of
all to whom the gospel comes, to love that character of God
which is revealed in the gospel; and that it is exceeding sinful
to live in the neglect of these duties. Bnt if a sinner should
thus begin to consider and exercise his reason, Mr. M. would
soon stop him, by saying, " The unenlightened do not know
that character of God which is revealed in the gospel, and
so cannot love it ; and to love that ^:haracter of God which
is revealed in the law, is the same thing as to love their
own misery, which is contrary to the law, and ought not to be
done." What then shall the sinner do ? or what shall he
strive to do? Mr. M. says, that " such a conviction of our guilt,
and just desert of suffering the curse of the law, as shall humble
us, and bring us to submit to a sovereign God. is necessary
to fit and prepare our hearts to close with Christ." But by
what means shall such convictions be obtained? How will you
convince the sinner, that he deserves eternal damnation for
liot continuing in all things written in the book of the law to
do them, particularly for neglecting to love God, while he
firmly believes, that "the love of God and self-love are abso-
lutely inconsistent " ? and that, therefore, it is •' contrary to the
646 Mn. M.'S SCHEME OF RELIGION
law," which requires self-love, to love God. The more the sinner
considers, and exercises his reason, the more clearly will he see
the inconsistency of these things. Or will Mr. M. tell the sin-
ner, (as in p. 53,) to strive " to obtain those discoveries of God
through Christ, by which he will be reconciled to God " ? But
why, seeing, on Mr. M.'s scheme, the sinner has no prejudices
against this character of God to combat and strive against, but
is naturally disposed to love it as soon as known — why, if this
be the case, should not the discoveries, already made in the
Bible, be immediately received and embraced ? Did not Jacob
love Rachel the first time he saw her? or did he spend two
or three months, or as many years, after the first sight of
her person, striving for a discovery of her beauty ?
8. Mr. M. says, that to Adam, after his fall, it must appear,
" in every view, inconsistent with the divine perfections," that
he should escape the curse of the law. But in these circum-
stances, " to delight in God was the same thing as to delight
in his own misery ; " and therefore he adds, " that Adam,
by becoming guilty, was totally depraved," because now " the
love of God and self-love were absolutely inconsistent." And
he says, " This was the true reason, and the only reason,
why Adam could not love God after the fall." And therefore,
as soon as a door of hope was opened by the revelation of
a Mediator, Adam instantly returned to the love of God ; " and
there is nothing in our fallen circumstances to prevent " our
doing so too ; and that without any new principle of grace.
But if these things are true, it will follow, 1. That as soon
as any man believes that there is forgiveness with God for sin-
ners through Jesus Christ, he will cease to be totally depraved ;
because now "the true reason, and the only reason," of his
total depravity, is removed ; and therefore, 2. Every man who
believes the gospel to lib true, is regenerate ; and therefore,
3. Every man who knows that he believes the gospel to
be true, does with equal certainty know that he is regenerate ;
because this belief and regeneration ar-e infallibly connected,
according to Mr. M. But, 4. According to him, " none but
such as profess the Christian religion ought to be admitted into
the church." And, 5. According to him, none ought to pro-
fess that they believe the gospel to be true, unless they are
infallibly certain that they do believe it to be true. For,
speaking of the profession which is made when any join with
the church, he says, " Suppose a man brought into a civil court,
as a witness to a particular fact ; and, being sworn, should posi-
tively declare the thing to be fact ; and after he comes out
of court, his neighbor should ask him whether he had any
INCONSISTENT WITH ITSELF. 647
certain knowledge of the fact, about which he had given his
evidence ; and he should say, ' No, I am not certain of it ; but I
hope it is so ; it is niy prevaihng opinion ; although I must con-
fess I have many doubts and fears whether there is any truth
in it or not.' Would not all mankind agree to call such a one
a perjured person, who had taken a false oath ? " No one,
therefore, according to his scheme, may profess that he believes
the gospel to be true, unless he is infallibly certain of the fact,
that he does believe it to be true. But if regeneration and this
belief are infallibly connected, then this professor must be
infallibly certain of his regeneration ; and so not one soul, on Mr.
Mr. M.'s scheme, may or can be admitted into the church,
as graceless. . And thus his scheme overthrows itself.
Nor is there any way to avoid this, but for Mr. M. to
say, " A man may be infallibly certain of the truth of the gos-
pel, and so of God's readiness to be reconciled to siimers, as
therein revealed ; and yet, after all, remain totally depraved, and
an enemy to God." But to say this, would be to give up
the fundamental principle on which his whole scheme is built,
namely, that " the true and the onl}'' reason" of total depravity
is the apprehension, that it is inconsistent with the. divine per-
fections to forgive sin ; in which view " self-love and the
love of God are inconsistent." And if this is given up, his
whole scheme sinks of course ; for if this is not the true
and only reason of total depravity, he is wholly wrong, from the
foundation to the top stone. And if an apprehension that
it is inconsistent with the divine perfections to forgive sin,
is the true and only reason of total depravity, then a belief
that God can consistently forgive sin, would at once regenerate
us; for it is an old maxim. Remove the cause and the effect,
will cease. Every man, therefore, according to Mr. M., who
believes the gospel to be true, is at once reconciled to God.
Nor may any be received into the church until they believe it
to be true. And so no graceless man, as such, can be admitted
into the church ; because no infidel, as such, may be admitted ;
and all but infidels are regenerate, if Mr. M.'s scheme is true.
And then the scheme of religion which he has advanced, in
order to support the external covenant, were it true, would
effectually overthrow the grand point he had in view.
648 MR. M.'s EXTRAORDINARY METHODS
SECTION XI.
THE EXTRAORDINARY METHODS MR. MATHER HAS TAKEN TO SUP-
PORT HIS SCHExME, AND KEEP HIMSELF IN COUNTENANCE.
The ordinary methods of supporting religious principles by
Scripture and reason, which Mr. M. has taken to support his
external covenant, we have already attended to. And 1 think
Mr. M. is much to be commended for coming out boldly, like
an honest man, and giving the public such an honest account of
his scheme of religion, by which he designed to support what
he had advanced in his former piece concerning the external
covenant. If every writer on that side of the question would
do the same, the Controversy would soon come to an end.
But there are various other methods, which Mr. M. has taken
to keep himself in countenance, and to persuade his readers that
his scheme is right, and that the plan is wrong on \vhich
the churches in New England were formed, when this country
was first settled ; and particularly that the synod at Saybrook
\vere wrong, in that resolve which they unanimously came into^
namely, " That none ought to be admitted as members, in
order to full communion in all the special ordinances of the gos-
pel, but such as credibly profess a cordial subjection to Jesus
Christ ; " various other methods, I say, of a different nature,
and which are not so commendable. ,
1. One extraordinary method he takes to keep himself in
countenance is, to pretend that I had " wholly misrepresented
his sentiments," and given his scheme '^ the bad name of a
graceless covenant," and pointed " all my arguments, not
against any thing that he had written," nor so much as " es-
sayed to confute one single argument " that he had offered.
This pretence is very extraordinary. 1. Because, if his cove-
nant is not a graceless covenant, it will not answer the end by
him proposed. For if it does not promise its blessings to
graceless men, as such, upon graceless conditions, then grace-t
less men, as such, with only graceless qualifications, cannot
enter into it ; for he affirms, that none can consistenly profess a
compliance with the covenant of grace, without the most
full and perfect assurance. 2. This pretence is very extraordi-
nary, because he had, in his first book, declared his external
covenant, in express terms, to be " distinct from the covenant
of grace ; " and in his second book sets himself professedly to
prove the same point over again. But if his external covenant
TO SUPPORT HIS SCHEME. 649
is "distinct from the covenant of grace," it is either the cove-
nant of works, or a graceless covenant, or a covenant which
requires no conditions at all ; for no other sort of covenant can
be thought of. But if Mr. M.'s external covenant is absolute and
unconditional, then a Pagan, a Turk, or a Jew, as such, hath as
good right to the Lord's table, as to hear the gospel preached.
And if his external covenant is the same with the covenant of
works, then no mere man since the fall is qualified to join with
the church. And if his external covenant is the covenant
of grace, then no graceless man, as such, is qualified to enter
into it and seal it. It is, therefore, nay, it must be, a graceless
covenant, or nothing at all. 3. This pretence is very extraordi-
nary, because Mr. M. was so pinched with what I had advanced
against his scheme, that he had no way to get rid of my argu-
ments, but to deny first principles, and give up the doctrines
contained in the public approved formulas of the church of
Scotland, and the churches in New England, and advance a
new scheme of religion, never before published in New Eng-
land. And why did not he point out at least one single argu-
ment of his, which he judged to be unanswered ? Or why did
not he mention one single instance, wherein I had represented
his covenant to be more graceless than it was ? Or what need
was there, if I had said nothing to the purpose, to expose him-
self and his cause, by the publication of such a system of new
notions, to make all the country stare ? *
2. The loud outcry which he makes of new divinity ! new
divinity ! is another of the extraordinary methods which he
takes to keep himself in countenance. And it is very extraordi-
nary in him to raise this cry, on this occasion, in answer to me,
and that whe-n he himself was writing such an answer. 1. Be-
cause I was justifying the old scheme, on which our churches
in this country were originally settled — the good old way ; and
* Mr. M. offered five arguments, in his first book, to support his external cove-
nant. These five arguments the reader may find answered in my former piece.
And if he will read my piece through, he may find the two points fully proved,
which I undertook to prove, on which the whole controversy turns, namely.
That there is but one covenant, of which baptism and the Lord's supper are seals,
even the covenant of grace ; and that the doctrine of an external graceless cove-
nant is unscriptiiral. Some wonder why Mr. M. did not make a particular reply,
and wonder more why, instead of a particular reply, he should advance such an
inconsistent, absurd, shocking scheme of religion, in support of the external cove-
nant, which, instead of siipporting, rather tends to sink it. For, say they, if the
external covenant cannot be supported without going into this scheme of religion,
•we will give it up. But I wonder not at Mr. M.'s conduct in all this. The
external covenant cannot be supported but by overthrowing the Scripture scheme
of religion, and establishing Mr. M.'s scheme in its room. His scheme of religion
is absolutely necessary to support his external covenant. Without the introduc-
tion of Mr. M.'s new scheme of religion, my former piece can receive no answer
at all. He could not be silent. He must take this way, or none at all.
VOL. II. 55
650 MK. M.'s EXTRAOiirtlNAHV MKTHODS
lie wrote witli a design to bring in a new scheme, called by the
name of the external covenant, both name and thing unknown
in all the public formulas aj)i)roved by our churches, and abso-
lutely inconsistent with some of the fundamental articles of our
confession of faith and catechisms. 2. Because, in order to
justify the good old way, and confute his new scheme, I built
my arguments on tlie good old Protestant doctrines of the per-
fection of the divine law, and total dej)ravity, as held forth in
Scripture, and in our public formulas, without any one new
sentiment ; yea, without expressing old sentiments in stronger
language than the language of Scripture, and of that confession
of faith, which Mr. M. himself professes to believe; while, on
the other hand, Mr. M. was writing not only in defence of a
new scheme, but endeavoring to justify it by a whole system
of new divinity, never before advanced, so far as 1 know, in
New England. However, it is not entirely new. It was some
years ago published in London, by Mr. Cudworth, and an answer
to it was printed in Boston, 1762, in " An Essay on the Nature
and Glory of the Gospel," before referred to.
3. Another extraordinary method which he takes to keep
himself in countenance, is, to impute the most absurd and odious
doctrines to those whom he opposes, which neither they nor
any Christian writer ever believed to be true ; particularly,
" that the enmity of the carnal mind against God consists in
disinterested malice ; that in regeneration, new natural faculties
are created in us ; that the unregenerate, being without
these new natural faculties, let their hearts be ever so good, are
under a natural impossibility of hearkening to the call of the gos-
pel ; that we must be willing to be damned in order to be pre-
pared for Christ ; that Christ has no hand in our reconciliation to
God." To be sure, I was never acquainted with any man, or any
book, which held these points. Should it be affirmed concerning
a very poor and very lazy man, that, although he is convinced in
his conscience, that it is his duty and interest to be industrious,
yet the more he thinks of it, the more averse he feels to it,
would this amount to saying, that this lazy man has a disinter-
ested malice against industry ? Or, should it be affirmed concern-
ing the unregenerate, that God hath not given them eyes to see
nor ears to hear, w^ould this amount to saying, that they are des-
titute of eyes or ears, considered as natural faculties, and so can
neither see nor hear ; and therefore are not at all to blame for
their spiritual blindness and deafness ? Or, should a wise and
good father, when his impudent, haughty child, about to be cor-
rected for a crime, insolently says, " Well, father, if you do whip
me, I shall never love you again as long as I live ; " should a
TO SUPPORT HIS SCHEME. 651
wise and good father say to such a child, " You deserve to be
whipped, nor will I ever forgive you until you will own that it
is good enough for you, and that it is not a blemish, but a beauty,
in your father's character, to be disposed to maintain good gov-
ernment in his house," would that amount to saying, that the
child must be willing to be whipped in order to prepare him for
a pardon ? Or if, by the regenerating influences of the Holy
Spirit, communicated through Jesus Christ, the only Mediator,
as the fruits of his purchase, the holiness and justice of the
divine nature are viewed as a beauty in the divine character, by
the true penitent, will it hence follow, '• that there was no need
of Christ to die, or to be exalted, that through him, repentance
and remission of sins might be given unto us, consistently with
the divine law " ? It is true that there is no need of Christ to
make us amends for the injury done us in the divine law, and
so to reconcile our angry minds to the Deity, and bring us to
forgive our Maker. Such a Christ would suit the taste of a
carnal heart. But a true penitent, having a new taste, already
grants that God and his law are wholly right, perfect in beauty,
w^ithout a blemish, prior to the consideration of the gift of
Christ ; and this prepares him to see the wisdom and grace of
God, in giving his Son to die upon the cross, in the manner,
and for the purpose, set forth in the gospel. (Rom. iii. 25.
1 Cor. i. 18.)
4, Another extraordinary method Mr. M. has taken, is to
insinuate, that the sacramental controversy turns on these ab-
surd doctrines ; whereas, in truth, he cannot produce an instance
of any one writer, on our side of the question, who ever believed
these absurd doctrines, much less ever built his arguments
on them. Let him read Mr. Richard Baxter, Dr. Watts, Dr.
Guise, Dr. Doddridge, Mr. Henry, Mr. Flavel, and look through
the Westminster Confession of Faith and Catechisms, and read
over President Edwards, Mr. Green, and others in these parts of
the world, who have written on the subject, and he will not
find a syllable to countenance him in such an insinuation. Nay,
the chief of the arguments used, by writers on our side of
the question, are conclusive, to prove that baptism and the
Lord's supper are seals of the covenant of grace, and of no other
covenant, without entering into any dispute about the perfection
of the divine law, total depravity, regeneration, etc. The point is
so clear and plain, that Calvinists, Arminians, Neonomians. Arians,
etc., have agreed in this, while they have differed in almost
every thing else. If we may believe Dr. Increase Mather,
it was, in his day, the "common doctrine" of Protestants m
opposition to Papists, "that it is a justifying faith only which
652 Mn. M.'S KXTKAORDINAUY METHODS
giveth right to baptism before God," liow much soever they
difTcred in other matters. And as to all the Orthodox, the cele-
l)rat(ul Dr. Van Mastricht, in his Treatise on Regeneration,
says, '• As to the baptism of adults, — tliat, if rightly administered,
doth, by the consent of all the Orthodox, certainly presuppose
regeneration as already effected." But this leads me to
observe, —
5. Another very extraordinary method Mr. M. takes to keep
himself in countenance, is by misrepresenting that plan, unani-
mously agreed to by the synod at Saybrook, and on which
the churches in New England, in general, were formed at the
first settling of the country, which alone I was endeavoring to
justify. " as a very groundless and unreasonable notion of the
Anabaptists, in which Dr. Bellamy and a few others have joined
with them ; " and at the same time claiming the Westminster
Assembly, Mr. Shepard, Mr. Jonathan Dickinson, and Mr.
Peter Clark, as friends to his external covenant ; so that one
would think, that scarce any are on our side of the question,
but the Anabaptists. Now, this is very extraordinary in Mr. M.
I. Because, in his former book, he speaks a very different lan-
guage, well knowing how the matter really stands. " Shall I
then prevail with them to lay aside all prejudice, all attachment
to received maxims, all veneration for great names?" For he
had before him the sentiments of the Protestant world, collected
by the late learned Mr. Foxcroft, in an appendix to President Ed-
wards's Inquiry, etc., and he well knew that received maxims and
great names stood in the way of his new scheme. 2. It is very
extraordinary that he should say, that his external covenant is
included in the covenant of grace, described by the Assembly of
divines at Westminster, when, as has been before shown,
the doctrines of the perfection of the divine law, and of total
depravity, as held by that Assembly, are inconsistent with the
existence of his external covenant. And in their Confession of
Faith, (chap. 29.) they say, " All ungodly persons, as they are
unfit to enjoy communion with him, so are they unworthy of
the Lord's table, and cannot, without great sin against Christ,
while they contimie such, partake of these holy mysteries, or
be admitted thereto," Whereas, the very professed design of
his external covenant is to open a door, that ungodly men,
as such, should be admitted to partake of these holy mysteries.
And, 3. It is e(pially extraordinary that he should pretend that
Mr. Jonathan Dickinson was a friend to his exterjial covenant,
when, in his Dialogue on the Divine Right of Infant Baptism, he
proves that the covenant with Abraham (Gen. xvii.) was the
covenant of grace itself, in oppositioti to the Anabaptists, who,
TO SUPPORT HIS SCHEME. 653
with Mr. M., maintain the covenant with Abraham (Gen. xvii.)
was not the covenant of grace ; and, having proved that cove-
nant to be the covenant of grace, then proceeds, on this hy-
pothesis, to prove the divine right of infant baptism. Dr. Gill
wrote an answer to this piece of Mr. Dickinson's : Mr. Peter
Clark wrote a reply to Dr. Gill, in which he spends above
a hundred pages in proving the covenant in Gen. xvii. to be " a
pure covenant of grace,"' in answering Dr. Gill's objections, which
are the same for substance with Mr. M.'s Five Arguments, in
his first book, and in establishing infant baptism on this foun-
dation. And he expressly affirms, '•' Except a man be born
again, he cannot enter into the kingdom of God. And if,
without regeneration, no man can enter into the kingdom of
God, then surely not into covenant with God." But the unre-
generate, as such, can enter into covenant with God, on the
plan of Mr. M.'s external covenant. And yet Mr. M. pretends
that there is - no material difference '" between these authors and
his scheme. But, 4. It is more extraordinary still, that Mr. M.
should bring in Mr. Shepard as a friend to his external cove-
nant, when the piece he refers to is not wrote on Mr. M.'s
scheme, but on a scheme essentially diff"erent ; and when Mr.
Shepard, in his Sermons on the Parable of the Ten Virgins, has
so plainly declared his mind. These are his very words : attend
to them, candid reader, and say, was Mr. Shepard in Mr. M.'s
scheme ?
'' We may see hence one just ground of that diligent and
narrow search and trial churches here do or should make of all
those whom they receive to be fellow-members. The Lord
Jesus will make a very strict search and examination of wise
and foolish, when he comes, and will put a difference between
them then. May not men nor churches imitate the Lord Jesus
according to their light now ? If indeed all the congregation
of the baptized were holy, then, as Korah said, they take too
much upon them. If Christ, at his coming, would make neither
examination nor separation, not only of people baptized at large,
but of professors, and glorious professors of his truth and name ;
if churches were not set to discern between harlots and virgins,
foolish virgins and wise, as much as in them lies, that so
some of the glory of Christ may be seen in his churches here,
as well as at the last day ; then the gate might be opened wide,
and flung off the hinges too, for all comers ; and you might call
the churches of Christ the inn and tavern of Christ to receive all
strangers, if they will pay for what they call for, and bear scot
and lot in the town, and not the house and temple of Christ
only to entertain his friends. But, beloved, the church hath
55*
654 MR. M.'S EXTRAOUDINARY METHODS
the keys of llu^ kingdom of heaven; and what tlioy bind and
loose, following the example and rule of Christ, is bound and
loosed in heaven, and they judge in the room of Christ. (1 Cor.
V. 4, 5. 2 Cor. ii. 11.) Whom the church casts out and bids de-
part to Satan, Christ doth. Whom the church receives to itself,
Christ doth. We should receive in none but such as have
visible right to Christ., and communion of saints. None have
a right to Christ in his ordinances, but such as shall have com-
munion with Christ at his coming to judge the world. Hence,
if we could be so eagle-eyed as to discern them now that are
hypocrites, we should exclude them now, as Christ will, be-
cause they have no right. But that we cannot do ; the Lord
will therefore do it for liis churches. But yet let the churches
learn from this to do what they can for the Lord now. The
apostle gives a sad charge, (Heb. xii. 15,) "Look diligently,
lest a root of bitterness grow up." The apostle doth not say, it
is no matter what roots you set in Christ's garden; only, when
they spring up, and begin to seed and infect others, then have a
care of them ; but look there be not a root there. Look dili-
gently to it. It is ill counsel to the gardener to say. Have a
care to weed your garden ; but it is no matter, God looks not
that you should be careful of your seed, so long as it be seed.
Nay, the Lord, that forbids me to suffer weeds to grow, forbids
my carelessness in sowing what seeds I please. It is the judg-
ment of some divines, that the first sin of Adam and his wife
was in suffering the serpent to enter into the garden, uncalled
for. The ruin of a church may be the letting in of some one
ill member.
" Objection. But the primitive church never received in any
with such strict confessions and large examination ; three thou-
sand in a day were admitted.
" Ans. I remember a godly divine, in answering an objec-
tion of late repentance from the example of the thief, having
whipped it with many other rods, at the last lasheth it with this —
It is an extraordinary case ; and hence not to be brought in for
an extraordinary example. Hence he speaks thus : when, there-
fore, the time comes that Christ shall come and be crucified
again, and thou one of the thieves to be crucified with him,
and it fall out that thou be the best of the two, then shalt
thou be saved by Christ, that despising Christ now puts off thy
repentance till then ; so I say here, there is somewhat imitable
and ordinary in the apostle's example, in admitting three thou-
sand in a day, but something unusual, and far different from our
condition now ; and therefore that I would say, when the time
comes, that the Spirit is poured out on all flesh ; and that time
TO SUPPORT HIS SCHEME. 655
is known to be the spring tide, and large measure of the Spirit,
when ministers are so honored as to convert many thousands at
a sermon ; and so God and reason call for quickness ; when
elders of churches are as sharp-sighted as the apostles, when the
conversion of men also shall be most eminent, and that in such
places where it is death, or half hanging, to profess the Lord
Jesus ; as that they shall be pricked at their hearts, gladly
receive the word, lay down their necks on the block, cast down
all their estates at the church's feet, out of love to God's ordi-
nances ; when men shall not have Christian education, the ex-
ample and crowd of Christians, from the teeth outv/ardly, to
press them to the door of the church, as those times had not ;
then, for my part, if three hundred thousand were converted, I
should receive them as gladly, and as manifestly, as they receive
Christ. But truly there is such little takings now, that we
have leisure enough to look upon our money, and the hypocrisy
of the world gives us good reason to stay and see." — Mr.
Shepard^s Sei'inoJis on the Parable, Part 2, p. 184.
This sermon was preached at Cambridge, near Boston, about
the year 1640, and so about one hundred and thirty years ago,
ten years after they began to settle Boston, by one of the
most godly and most celebrated ministers then in the country,
a few years before his death. And this passage shows us the
spirit of the godly in New England, in those early days. And
to all godly people in the country, the name of Mr. Shepard is
precious to this day. and Mr. M. knew it ; and therefore, to keep
himself in countenance, thinks fit to bring in him as a friend
to his external covenant. But is not this an extraordinarj''
method ? To omit the rest, we will mention but one instance
more.
6. Another extraordinary method Mr. M. takes to support
his scheme, is to bring arguments against us, built on princi-
ples which he himself does not believe to be true ; and which,
if they were true, would infallibly overthrow his own scheme,
nay, and persist in such arguments, after their fallacy has been
pointed out, without saying one word in excuse for such a
piece of conduct.
Thus he insists upon it, that if infants may have the seal of
the covenant without saving grace, then also may the adult ; and
therefore saving grace is not needful to qualify any one for
sealing ordinances. And therefore the covenant to be sealed
is not the covenant of grace, but an external covenant, " dis-
tinct from the covenant of grace," which only requires, as a
necessary qualification for sealing ordinances, that sinners
should be under such " convictions," as to " come to a fixed
656 MR. M.'s EXTRAORDINARY iMETIIODS
resolution to forsake all Iciiowii sin, and practise all known
dnty." But have all infants these convictions, and such a fixed
resolution? Docs he believe they have? Is there any evi-
dence of it ? No ; he does not believe they have. Nor is
there any evidence, that there ever was one infant since the
world began, that had these convictions, and such a fixed reso-
lution. What, then, does Mr. M. mean ? Does he mean to give
up infant baptism ? No, by no means. What then does he
mean ? Odd as it is, he means to confute our scheme by
an arguniQut which confutes his own ; that is, by an argument
built on a principle which he himself does not believe to be
true, namely, that the same qualifications are necessary in infants
as in the adult, to qualify them for baptism ; for Mr. M. does
not believe this principle to be true ; for he does not believe
that infants need any qualification at all. And yet he does be-
lieve that the adult must have some qualification. Now, how
extraordinary is it for a man of learning to conduct thus, and
to go on and persevere in this conduct without a blush, or the
least excuse, in the sight of all the country, after the absurdity
had been pointed out before his eyes, in my former book !
And thus, again, he insists upon it, that if saving grace is ne-
cessary, then no man can, with a good conscience, join with the
church, without assurance, an assurance equal to that certainty
which we have of facts, which we see with our own eyes, and
to the truth of which we can give oath before any civil court.
But " ninety-nine in a hundred of true believers" are destitute
of this assurance, he says, and therefore saving grace is not
needful. Nothing more is needful than to come to a fixed res-
olution to forsake all known sin, and practise all known duty.
But does Mr. M. believe that no man can, with a good con-
science, join with the church, without being thus infallibly
certain that he has the requisite qualifications ? for on the sup-
posed truth of this proposition is his argument built. But does
Mr. M. believe this proposition? does he teach his people to be-
lieve it ? had all his church members this high degree of infal-
lible assurance, that they had the requisite qualifications, when
they joined with the church ? and have they the infallible
assurance every time they attend sealing ordinances — an assur-
ance equal to that certainty which they have that they ever
saw the sun shine — that they " are come to a fixed resolution
to forsake all known sin, and practise all known duty " ? Does
he insist upon it in his public preaching, and in his private in-
structions, that without this high degree of assurance, without
this infallible certainty, they cannot with a good conscience
come to baptism or to the Lord's table? that "they are guilty
TO SUPPORT HIS SCHEME. 65T
of gross prevarication, and double-dealing Avith God," if they
do ? because no man ought to come without this infaUible
certainty, that he has the requisite quahfications : I say, does
Mr. M. beHeve these things himself? or does he teach them to
his own people ? I appeal to his conscience. I appeal to his
people for my witnesses. Mr. M. does not believe that men
must have this infallible certainty that they have the requisite
qualifications, in order to attend sealing ordinances with a good
conscience ; nor does he teach this doctrine to his people.
What, then, does he mean, in all he says upoi) this subject to
us ? Why, he means to confute our scheme, by an argument
built on a principle which he does not believe to be true ; and
which, were it true, would effectually overthrow his own
scheme. And all this, after the fallacy of this manner of rea-
soning had been pointed out before his eyes, as clear as the sun,
in Mr. Edward's last piece on the sacramental controversy, to
which no answer has ever been made. Now, is it not extraor-
dinary, that a man of so good sense should urge against us
arguments built on principles which he himself does not be-
lieve ; and which, if they were true, would effectually over-
throw his own scheme ? For no unregenerate man in this
world is, or ever was, or ever will be, while such, infallibly
certain, as he is of what he sees with his eyes, that his resolu-
tion to forsake all known sin, and practise all known duty, is
" fixed," so that his religion will not prove like that of the
stony and thorny ground hearers. For if the common Protes-
tant doctrine of the saints' perseverance is scriptural, yet Mr.
M. does not believe the doctrine of the perseverance of grace-
less sinners, in their religious resolutions, is taught in Scripture.
So that there is no possible way in which an awakened sinner
can be certain that his resolution is "fixed," without an imme-
diate revelation from heaven, to give him this assurance. But
Mr. M. does not believe, that an immediate revelation from
heaven ever was, or ever v/ill be, made for this purpose. But
he well knows, that without any such revelation, Peter was
able to say, " Lord, thou knowest all things ; thou knowest that
I love thee." And he well knew that the saints in the apos-
tolic age are spoken of, without exception, as having received
the spirit of adoption, whereby they cried, Abba, Father ; with
an assurance that they were the children of God. (Rom. viii.
14 — 16.) Nor is there one instance, among all the apostolic
converts, that can be mentioned, of a doubting saint ; nor does
it appear, by the acts of the apostles, or by their epistles, but
that " assurance did in those days attend the first acts of faith
among all their converts." (See Acts ii. 41 — 47; viii. 39 j
658 MR. M.'s EXTRAORDINARY METHODS
X. 44 — 47 ; xvi. 30 — 34. For, to use the apostolic language,
being justified by faith, they had peace with God, and rejoiced
in hope ol" the glory of God ; because the love of God was
shed abroad in their hearts by the Holy Ghost. (Rom. v. 15.)
And they knew that they had passed from death to life. (1
John iii. 14.) And this renders the conduct of Mr. M. so much
the more extraordinary, that he, Avith so much zeal, should push
an argument, which, were it well grounded, is much more
against his own scheme than it is against tlie apostolic practice.
For it does not appear but that their converts universally knew
that they were passed from death to life ; whereas it is capable
of full proof, that no one unregenerate man ever did know that
his religious resolutions were "fixed," so that his goodness
should not be as the morning cloud and as the early dew, which
quickly passeth away.
Besides, we are naturally as conscious of our volitions and
affections, as we are of our speculations ; and therefore we are as
capable of knowing what we choose and love, as what we be-
lieve ; and therefore we may as well know that we love God
and Christ, if we really do, as know that we have right spec-
ulative ideas of the true and real character of God and Christ,
and of the doctrines of revealed religion, in which they are ex-
hibited. Many are confident they believe aright, who are her-
etics ; and many are confident they love aright, who are hypo-
crites : and yet this hinders not but that true saints, who believe
aright, and love in sincerity, may know it ; and know the one
as well as the other. And it cannot be proved, but that there
are as many who have doubts about the truth of gospel doctrines
as there are that have doubts about the sincerity of their love to
gospel doctrines. It cannot be proved, that there is one professor
who doubts the sincerity of his love, who has an infallible assur-
ance which is the right scheme of religion, among all the schemes
in vogue. It is very evident, that there is a great degree of
scepticism among the professors of Christianity in this age, and
as much among the learned as among the unlearned ; as is ob-
vious to every one who is acquainted with books and men.
And, for aught that appears, it might be as difficult to find men
who believe Christianity to be true — real Christianity I mean —
to that degree as to have no doubts about Avhat is truth, as to
find men that love it, so as to have no doubts about their love.
This is certain, that it was the constant doctrine of Mr. Stod-
dard, that no unregenerate man does know the gospel to be true,
as every one knows who is acquainted with his writings. And
it is also certain, that in the apostolic age, it was the universally
received doctrine of the whole Christian church, that " who-
TO SUPPORT HIS SCHEME. 659
soever belie veth that Jesus is the Christ, is born of God."
(1 John V. 1.) And it was in that age believed, that the unre-
generate, however they might, for a time, believe and rejoice,
yet neither their faith nor their aftections were " fixed," because
they had no root in themselves ; and therefore in time of temp-
tation they would fall away from both. (Matt, xiii.) And there-
fore, if we open the door wide enough to let in the unregenerate,
as such, into the church, we must not insist on their being "fixed"
what to believe, or " fixed " what to do ; for there is no root in
them. Much less must we affirm, that they must be " infallibly
certain " that they are fixed, when, if the Bible is the word of
God, it is infallibly certain that they are not fixed. And their
very confidence, that they are fixed, is a full proof that they do
not understand and believe the gospel, which declares that they
are not fixed, that they have no root in themselves.
But to return : Our author says, " If it is a real gracious state,
that gives us a real right to join with the church, then it is a
known gracious state that gives us a known right." And he
adds, " This is a self-evident proposition." And this he says in
order to prove, " that no man can, with a good conscience, make
this profession, without as certain a knowledge of the gracious
state of his own heart, as he must have of any particular fact
about which he is called to give an evidence in a civil .court."
But if this argument is conclusive, then his own scheme is over-
thrown. For, turn the tables, and the argument stands thus :
"If it is real orthodoxy, that gives us a right to join with the
church, then it is known orthodoxy, that gives us a known
right;" and I may add, "This is a self-evident proposition;"
and therefore, according to Mr. M., " no man can, with a good
conscience, join with the church, without as certain a knowl-
edge of his orthodoxy, as he must have of any particular fact
about which he is called to give an evidence in a civil court."
So then, according to Mr. M., unregenerate. graceless men must
be as certain which of all the various schemes of religion in
vogue, in the Christian world, is the right one, as they are of
any fact which they see with their eyes, to the truth of which
they can make oath ; or they cannot, with a good conscience,
join with church ; that is, they must have as high a degree of in-
fallibility as the apostles had under inspiration, or they cannot,
with a good conscience, join with the church. But does Mr.
M. believe this? Does he look upon his graceless, conscientious
church members as infallible as the apostles ?
To say, that real orthodoxy is not a requisite qualification, is
to give up his own scheme. To say, that although real ortho-
doxy is a requisite qualification, yet a degree of infallibility,
6G0 MR. M.'s EXTRAORDINARY METHODS
equal to that wliicli the apostles had under inspiration, is not
necessary to qualify a man, with a good conscience, to join with
the church, is to give up his argument. For the apostles were
not more certain, wliich was the orthodox scheme of religion,
than we are of facts, which we see with our eyes, and which we
can swear positively that we did sec. And our certainty must
be equal to this, he says, or we cannot, with a good conscience,
join with the church. Every conscientious, graceless church
member, therefore, according to Mr. M., is as infallible, in points
of orthodoxy, as was the apostle Paul. But does Mr. M. believe
this? No, by no means. What, then, does he mean ? Why, he
means to confute our scheme by an argument built on a principle
which he himself does not believe to be true ; and which, were
it true, would overthrow his own scheme.
Oh]. But I know that I believe such and such doctrines ;
yea, I can swear I believe them.
Ans. You can swear that you believe your own creed ;
but can you swear that your own creed is orthodox ? For not a
confident belief, but real orthodoxy is, according to Mr. M., a
reqnisite qualification to church membership. Therefore, accord-
ing to him, you must be certain that your creed is orthodox ;
even as certain as you are of facts which you see, and to the
truth of which you can make oath before the civil magistrate ;
which is a degree of certainty equal to that which the apostles
had under inspiration.
The Arians, the Socinians, the Pelagians, the Papists, etc.,
can swear that they believe their schemes ; but does this qualify
them to be church members ? Would Mr. M. receive them to
communion? If so, then it is no matter what scheme of religion
men believe, if they do but believe it confidently. And then
orthodoxy is not a requisite qualification for church membership,
but rather bigotry !
Our author says, " This aff"air of covenanting with God,"
Moses styles (Deut. xxix. 14) " this covenant and this oath;"
and '•' will it do to tell people, that they may give a positive
evidence, when they have only a prevailing opinion about the
fact ? " that is, will it do to tell people that they may enter into
covenant with God, and bind themselves under the solemnity of
an oath, as the Israelites did to keep covenant, (Deut. xxvi. 27,)
" Thou hast avouched the Lord this day to be thy God, and to
walk in his ways, and to keep his statutes, and his command-
ments, and his judgments, and to hearken to his voice,"
when they have only a prevailing opinion, that they have such
a heart in them ; but have not a certain knowledge of it, as
they have of facts, which, under oath, they can positively de-
clare to be true ?
TO SUPPORT HIS SCHEME. 661
Ans. 1. When men have not such a heart in them, they
are not qualified to enter into this covenant and this oath. And
therefore, if unregeneracy consists in being without such a
heart, and in having a heart opposite hereunto, agreeable to St.
Paul's doctrine, (Rom. viii. 7,) then unregeneracy disqualifies
us for entering into covenant with God.
2. No man can, with a good conscience, enter into this cov-
enant, unless he is conscious to himself, that he has such a
heart, to such a degree of clearness, as to be satisfied in his con-
science, that he indeed has such a heart. And therefore, for
men who know that they have not such a heart, to enter into
this covenant, is gross immorality. But he who is satisfied in
his conscience, that he has such a heart, may with a good con-
science enter into this cov^enant ; that is, his conscience will
approve of his conduct in so doing.
3. A man may be satisfied, in his conscience, that he has such
a heart by prevailing evidence, short of strict certainty. For
instance, Mr. Mather was satisfied, in his conscience, that it was
his duty to write in the defence of the external covenant, upon
prevailing evidence of its truth ; but yet. if it were put to him,
he would not positively declare under oath, tliat he knows it
to be true, as he knows the truth of facts which he sees with
his eyes ; for he declares in his preface, " Yet I am not so fond
of my own judgment, or tenacious of my own practice, but
that 1 stand ready to give them both up when any one shall do
the friendly oflice of setting light before me." And therefore
he cannot swear that his scheme is the true Scripture scheme.
He knows that he has written on this subject. This fact he is
certain of. He could give oath to this before a civil court ;
nor could he give up the truth of this fact, let all the light in
the world be set before him ; nor could he, witli a good con-
science, ofler to give up the truth of this fact, on any condi-
tion ; because he knows that tlie fact is true. He knows it
with certainty, with infallible certainty. But he has not equal
certainty that his scheme is true. It was only his prevailing
opinion. And so, he offers to give it up on further light. Yet
he acted conscientiously in writing in its defence ; that is, his
conscience, instead of condemning, approved of his conduct.
For the truth of this I appeal to Mr. M. The application is
easy. And yet, —
4. It is readily granted, that we are to blame for every wrong
judgment we make in moral matters, relative both to truth and
duty, how conscientious soever we were in making the judg-
ment. Thus, for instance, Paul, before his conversion, was
conscientious in judging and acting against Christianity ; but
VOL. II. 56
662 CONCLUSION.
still he was to blame for judging and acting as he did. And i(
Mr. M.'s external covenant is unscrii)tural, how conscientious
soever he has been in believing and acting as he has, yet he is
to blame. So, if we judge that we have such a heart, when
in fact we have not, how conscientious soever we have been,
yet still we are criminal ; for we might have known better. It
was our fault that wo did not know better. And in this world,
or ill the next, we shall know that the blame lies at our door.
Therefore, —
5. Those words of our blessed Savior ought to be attended
to and regarded by every one who entertains thoughts of
making a profession of his holy religion. (Luke xiv. 25 — 35.)
And there went great multitudes with him, and instead of press-
ing them to an inconsiderate profession of his religion, as a
means of their conversion, he turned and said unto them, If any
man come to me, by an open, public profession, and hate not
his father, and motlicr, and wife, and children, and brethren,
and sisters, yea. and his own life also, so as to have a heart to
give up all for my sake, he cannot be my disciple ; but will in
time of trial desert me. And whosoever doth not bear his
cross, and come after me, with a heart to suffer every thing for
my sake, cannot be my disciple ; but will in time of trial desert
me. Therefore, consider what you do. For which of you,
intending to build a tower, sitteth not down first and counteth
the cost ? etc. So likewise, whosoever he be of you, that for-
saketh not all that he hath, he cannot be my disciple. My dis-
ciples are the salt of the earth. Salt is good, if it is salt ; but
if the salt have lost its savor, wherewith shall it be seasoned ?
It is good for nothing. It is neither fit for the land, nor yet
for the dunghill : but men cast it out, as good for nothing.
And what are such disciples good for, who will desert me in
time of trial ? Attend to what I say. He that hath ears to
hear, let him hear.
CONCLUSION.
Mr. M., speaking of our sentiments of religion, as contained
in President Edwards's Treatise concerning Religious Affections,
which is beyond doubt one of the best books that have been
published on experimental religion and vital piety since the
days of inspiration, says, " These sentiments are surprisingly
spread in the land, in the present day." Yes, and always will
spread among people, in proportion as true religion revives and
spreads. Nor am I without hopes, that Mr. M., should he thor-
CONCLUS.I.0N, 663
oughly look into the scheme, and get a right understanding of
it, would yet himself become a proselyte to it ; and if he should
become a proselyte to it, he would soon give up his external
covenant, as being wholly inconsistent with it.
And it is quite certain, that when the divine promises, scat-
tered through the sacred writings, relative to the glorious prev-
alence of true Christianity, come to be accomplished, that Mr.
M.'s graceless covenant will become a useless and an impracti-
cable thing. When nations shall be born in a day, when all
the people shall be righteous, when the knowledge of the Lord
shall fill the earth as the waters cover the sea ; people will not
desire to make a graceless profession. Nay, they can never be
persuaded to do it in that day ; for then they will love Christ
more than father, or mother, or wife, or children, or houses, or
lands ; yea, more than their own lives. And men who really
love their wives and children, are able, ordinarily, to say with
truth and a good conscience, that they do love them. Yea, it
would be thought a sign, that men generally, if not universal-
ly, hated their wives, in any kingdom, city, or town, should it
be known, that ninety-nine in a hundred of them had such
doubts, that with a good conscience they could not say that
they loved them. Mr. Stoddard, in his Treatise concerning the
Nature of Conversion, says, " We do not know of one godly
man in the Scripture, that was under darkness about his sincer-
ity." And our Catechism says, " The benefits which in this
life do either accompany or flow from justification, adoption,
and sanctification, are assurance of God^s love, peace of con-
science, joy in the Holy Ghost, increase of grace, and persever-
ance therein to the end." And when religion revives in its pu-
rity and glory, assurance will become as common a thing among
professors, as it was among the apostolic converts, in the apos-
tolic churches. And even now, should a man and woman pre-
sent themselves before a clergyman, to enter into the marriage
covenant, and at the same time declare, that they doubted their
love to each other to such a degree, that with a good conscience
they could not give their consent to the form of words in com-
mon use, because that would imply a profession of mutual love,
no judicious man would think them fit to be married. The
application is easy.
Nothing renders a graceless covenant needful, but the preva-
lence of gracelessness among our people. For did our people
all of them love Christ more than father and mother, wife and
children, no man would desire to have the covenant of grace set
aside, and a graceless covenant substituted in its room, in our
churches. When, therefore, that day comes in which Satan shall
664 CONCLUSION.
be bound, who at present deceives the nations of the earth, that
he may deceive them no more ; when the great harvest comes,
of which what happened in the apostolic age was but the first
fruits; and the stone cut out of the mountain without hands
becomes great, and fills the whole earth, and the God of heaven
set up a kingdom, and all people, nations, aud languages, serve
him, and the kingdom and dominion, and the greatness of the
kingdom under the whole heaven, are given to the people of the
saints of the Most High, and all dominions shall serve him ; then,
even then, true godliness will be universally professed and
universally practised.
Since, therefore, this graceless covenant will ere long be uni-
versally exploded, and rooted up, as shall every plant which our
heavenly Father hath not planted, why should not we all now
unite to give it up, and to invite our people to become Chris-
tians indeed, to profess and practise according to the true import
of their baptism? It is as much their duty, and as much their
interest, to become Christians now, as it will be in any future
period of their lives. They have from God no leave to delay.
Thanks be to God, " that these sentiments are surprisingly
spreading in this land, in the present day." Nor ought it to pass
unnoticed, that every attempt to prevent their spreading has
hitherto had the contrary effect. For while those who oppose
them, how ingenious and learned soever they be, are obliged to
run into the grossest absurdities and inconsistencies, in their own
defence, as one error leads on to another, it naturally tends to
open the eyes of all candid men, who attend to the controversy.
And may we not hope that so candid and ingenious a writer as
Mr. Mather is represented to be, " who is not fond of his own
judgment, or tenacious of his own practice, but stands ready to
give them both up, when any one shall do him the friendly
office of setting light before him," will, upon a calm review of
all that has been said, become a friend to the good old way of
our forefathers, the first settlers of New England, and come
into that plan on which the New England churches were orig-
inally formed ? Which may God of his infinite mercy grant,
through Jesus Christ. Amen.
THE
HALF-WAY COVENANT
DIALOGUE.
And look that thou make them after their pattern, which -was shotted
THEE IN THE MOUNT. Jehovah.
Teaching them to observe all things whatsoever i have commanded you ;
AND LO, I AM with tou. Jesus Christ.
56'
A DIALOGUE
BETWEEN A MINISTER AND HIS PARISHIONER,
CONCERNING THE
HALF-WAY COVENANT.
Parishioner. Sir. I am dissatisfied with a part of your
public conduct, and am come to open my mind freely to you,
if you will be so kind as to allow me an opportunity.
Minister. Sir, I am now at leisure, and at your service, and
your honest frankness gives me pleasure. Between you and
me alone, to let me know the objections you have against any
part of my conduct, is to act a friendly part. It is more kind
and Christian-like, than to keep your thoughts to yourself, to
engender a secret disaffection in your heart ; and you may be
quite assured, that not only now, but in all future times, I shall
with pleasure listen to any objections against my public admin-
istrations proposed in a friendly, candid manner ; and will be
ready to be set right, wherein I am wrong ; or to let you know
the reasons of my conduct. For, next to the light of God's
countenance, and the approbation of my own conscience, I prize
the good opinion of my fellow-men ; and particularly, I greatly
prize the testimony of the consciences of my own people in my
behalf. To your conscience, therefore, I am now willing to
approve myself. Open your mind without the least reserve.
P. I have lately moved into the parish. I had owned the
covenant in the town I came from ; my other children have
been baptized ; we have now another child for baptism, and I
hear you refuse to baptize the children of any but those who
are in full communion. This gives me pain.
M. I cannot give you pain, without feeling pain myself.
But you would not desire that I should go counter to the will
of my Lord and Master, while acting in his name, as his min-
668 THE HALF-WAY COVENANT.
ister ; nor would this be a likely means to obtain a blessing for
your child. And if I am warranted by the gospel of Ciirist to
baptize your child, you are very sensible my reputation, and
every worldly interest, will join to prompt me to it. You will
easily make a convert of me to your opinion, if you can point
out one text of Scripture to justify that common practice.
P. I have not studied the point. I cannot mention any
texts of Scripture ; but it is the custom where I was born and
brought up; and I knew not but that it was the custom every
where, until I moved into this parish.
M. No, sir, it is not the custom every where ; it was not the
custom where I was born and brought up ; and there are many
churches in the country that are not in the practice. At the
first setthng of New England, there was, so far as I know, not
one church that allowed baptism to the children of any but
those whose parents were, one or both, in full communion.
About forty years after the first church was formed, this custom
was brought in by a synod that met at Boston, 1662. Many
ministers and churches zealously opposed it at the time, and
even to this day the custom is not become universal ; and of
late a considerable number of churches, who had adopted the
practice, have laid it aside. It is not practised at all in the
church of Scotland, as I have been informed by a reverend
gentleman of an established reputation, who has lately been
invited, and who has removed from thence, to the presidency
of New Jersey College. And it is certain the confession of
I'aith, catechisms, and directory of the church of Scotland,
make no mention of it; neither is the practice mentioned in the
Saybrook platform, which has been generally received by the
churches in Connecticut ; for the council which met at Say-
brook did not see cause to adopt that practice, although it had
been introduced by the synod at Boston. But if you had not
studied the point before you owned the covenant ; and if you
took it for granted, that it was right, merely from education;
yet you are able to let me know in what views, and from what
views, and from what motives you owned the covenant ; as I
suppose you meant to act conscientiously.
P. It was the common opinion that none ought to join in
full communion, and come to the Lord's table, but those that
Avere godly, that had on a wedding garment, lest coming un-
worthily, they eat and drink damnation to themselves. But it
was thought that graceless persons might own the covenant,
and have their children baptized ; and this was my opinion, and
I acted on these principles.
M. Yes, sir, and I suppose the generality of people in the
DIALOGUE I. 669
country that own the covenant, in these times, act on these
principles. But it was not so from the beginning. The synod
in 1662, who first brought in the practice, were not in this
scheme. It was known and owned, and publicly declared on
all hands, in the time of it, " that the synod did acknowledge,
that there ought to be true saving faith in the parent, according
to the judgment of rational charity, or else the child ought not
to be baptized.*
P. But, sir, I am surprised ! Is this true ? Was this really
the opinion of those who first brought in this practice ?
M. It is true, it was indeed their opinion, if we may give
credit to their own declarations. No man who was for this
practice, perhaps, was of more note than the Rev. Dr. Increase
Mather, of Boston, who was a member of the synod, and after-
wards wrote in defence of this practice ; and no author can
in more express language declare his sentiments. These are
his own words, in a pamphlet, entitled, '-'A Discourse con-
cerning the Subject of Baptism, wherein the present Contro-
versies that are agitated in the New England Churches, are
from Scripture and Reason modestly inquired into." " In the
fifth place, it may be alleged, that the persons in question
either have, to the judgment of charity, a justifying faith, or
not. If not, they, and consequently their children, are not
baptizable. If they have, then they are forthwith admissible to
the Lord's supper. Answer.
"I. I do readily acknowledge, that as it is only a justifying
faith which giveth right to baptism before God, so it is the
profession or visibility of this faith that giveth right thereunto
before the church. Some have maintained that a dogmatical
historical faith, or a faith of assent to the truth of the gospel,
doth entitle to baptism ; but the common Protestant doctrine
against the Papists speaketh otherwise. Though a man should
believe all that the Holy Scriptures say concerning God and
Christ, yet, if he doth not consent with his heart, that this God
shall be his God, and this Christ his Savior, he hath not right
to baptism in the sight of God ; or if he doth not profess such
a consent, (which is implied in the proposition before us, when
it is said concerning the persons in question, that they gave up
themselves to the Lord,) he cannot justly claim baptism. In
most churches in the world, men own the creed, (called the
apostles',) before baptism. Now, therein they say, I believe in
God, and not only I believe God, namely, with a faith of assent
* See a Defence of the Answer and Arguments of the Synod, etc., against the
reply made by the Rev. Mr. John Davenport, Pastor of the Church at New
Haven. Preface, p. 23, 24.
G70 THE HALF-WAY COVENANT.
only in the understanding. Now, to believe in God, implieth a
consent ot" llie will, ciioosing this God for my God. And con-
sidering that in baptism there is a profession of repentance for
past transgressions, and an engagement to walk in newness of
life for time to come, (Mark i. 4. 2 Pet. i. 9;) and that it
cometh in the room of circumcision, which was a seal of the
righteousness of faith, (Rom. iv. 11;) and that thereby remis-
sion of sins is scaled, (Acts ii. 38;) wliich remission is not
promised to any faith but justifying ; also that baptism is said
to save, (1 Pet. iii. 21 ;) and they that are baptized are said to
be in Christ, (Gal. iii. 27,) and to have conununion with
Christ in respect of his death and resurrection, (Rom. vi. 4, 5.
Col. ii. 12;) I say, from these and many the hke considera-
tions, I am fully persuaded that it is not a mere historical, but
justifying faith, which giveth right to baptism."
These are his words, and they are as plain and express as
could be desired.
P. But if this was in fact the case, I cannot conceive what
room there was for the half-way covenant; for such" persons
might consistently profess to comply with the whole covenant,
and not stop half way in practice, but come up to all ordi-
nances,
M. You are right; in this observation. Persons so qualified,
who have been brought up under the light of the gospel from
their infancy, by pious parents and godly ministers, and now
adult, and become godly themselves, professing and practising
accordingly, are, in a judgment of rational charity, as fit for the
Lord's table, as to offer their children in baptism. Nor is it
merely a privilege they may claim, to qome to the Lord's sup-
per along with their Christian brethren, and join with them in
commemorating the death of Christ ; but it is their indispensa-
ble duty. They are bound to do it by the express command
of Christ, (Luke xxii. 19;) "This do in remembrance of me."
And to neglect it is practically to renounce the authority of
Jesus Christ. And is it right for ministers to teach the disciples
of Christ to live in the breach of the least of his commands ?
P. But what would Dr. Mather say to this ?
M. You may hear, for these are his words : " It will not
follow that these persons are immediately to be admitted to the
Lord's table, or to the privileges of full communion; for more
full and satisfactory evidences of regeneration and of Christian
proficiency are requisite in order to admission to the Lord's
table than in order to baptism." And if you will read Mather's
Magnalia, you will see that they insisted on initial grace in
order to baptism, but supposed greater attainments necessary in
DIALOGUE I. 67*1
order to the Lord's supper. But if that command of Christ is
binding on weak Christians, who are indeed real Christians,
(Luke xxii. 19,) to say they are not to be admitted to the
Lord's table, is to say it is not lawful they should obey the
command of Christ. So this half-way covenant, while it
teaches for doctrine the commandment of men, sets aside the
command of Christ.
P. I am in the same opinion ; nor can I see any room for
the half-way covenant on Mather's scheme. But I have heard
that Stoddard's scheme favors the present practice.
M. This is a mistake. Mr. Stoddard, of Northampton,
never practised the half way ; that is, he never admitted any to
have baptism for their children but those who were in full com-
munion ; and he expressly declares, that those who have been
baptized in infancy, and owned their covenant, are obliged in
duty to come to the Lord's table. Yea, he says, " It is a scan-
dal if they do not, and the church may call them to an account
for their neglect. It is a visible contempt cast upon the
ordinance." He held the Lord's supper to be a converting
ordinance, and that unconverted men, knowing themselves to
be such, might lawfully come. And that it Avas as lawful to
come to the Lord's sapper as to baptism ; so that there was no
room for any half-way covenant or half-way practice, on his
scheme : for unconverted men, knowing themselves to be such,
may, on his scheme, come not only half way, but to all ordi-
nances, and to one as vv^ell as to another.
P. I never heard of these things till now, and I know not
what to think or what to say. It seems as if the half-way
covenant and the half-way practice could not be made consis-
tent on any scheme.
M. If the covenant owned is the covenant of grace, and if
the parent acts understandingly and honestly in the affair, he
is a good man, he has a right before God to baptism for his
children, and an equal right to. the Lord's supper ; yea, that
command of Christ, in Luke xxii. 19, renders it his indispensa-
ble duty to attend the Lord's supper.* But if the covenant
owned is not the covenant of grace, those who have owned it
have, in the sight of God, no right to either of those ordi-
* Under the Jewish dispensation it was lawful for an Israelite, not hindered
by any external impediment, voluntarily to absent himself from the passovcr, if
he was ceremonially unclean. Eut under the gospel, an Israelite indeed, of
sufficient age and understanding, and not hindered by any natural impediment,
may not voluntarily absent himself from the Lord's supper, unless disqualified
by spiritual uncleanness, by his own personal wickedness unrepented of, or for
•which he has not made gospel satisfaction. And such a one is equally unfit to
oficr his child in baptism. (Num. ix. 13. Matt. v. 23, 24.)
G72 THK HALF-WAY COVENANT.
nances, which are seals of tliat covenant, and of no other ; no
more right tlian if they had given their assent to any chapter
in the Apocryplia. Did you never hear it observed and talked
of, that those who own the covenant, make as full and large a
profession as they who join in full connnunion ?
P. Yes. And my former minister read the same covenant
to such as owned the covenant, as he did to those that joined
in full communion, word for word, only one did not promise
to come up to all ordinances, and the other did. And I must
confess this sometimes stumbled me.
M. If you please, sir, I will repeat the covenant we use
when any join in full communion, the same that was read to
me by my minister, when I joined to the church about three
and thirty years ago. A brief summary of it is this : " You do
now, in the presence of the dread Majesty of heaven and earth,
and before angels and men, in the sincerity of your soul, avouch
the Lord Jehovah to be your sovereign Lord and supreme Good,
through Jesus Christ ; and solemnly devote and give np your-
self to his fear and service, to walk in all his ways, and keep all
his commands, seeking his glory," etc. And is this more full
and express than your former minister used when persons
owned the covenant ?
P. I think not ; it is very much like it.
M. So far as I am acquainted, the forms in use all over the
country, a very few instances excepted, are very much alike ;
the only dilFerence of any consequence lies in practice. I think
it my duty, in private as well as public, to explain the cove-
nant, and to see to it, that persons understand it before they
make it, and know what they are about to do, and are suf-
ficiently instructed that it is a wicked thing to lie to God with
their mouths, and flatter him with their lips.
P. Very well, sir ; no doubt this is a minister's duty. But
alas ! for me, I never knew what I was about, nor considered
the import of the words I publicly gave my consent imto. I
knew myself to be imconverted. I meant to own the cove-
nant, as the phrase is, and have my children baptized ; but I
had no design to profess godliness, or to pretend a real compli-
ance with the covenant of grace. This godly people may do ;
but it had been great hypocrisy in me to do it. To lie to men
is bad, but to lie to God is worse. I supposed that owning the
covenant was what the unconverted might do.
M. How can a man that knows himself to be unconverted,
dead in sin, and destitute of the grace of God, stand up before
the whole congregation, and say, " I do now, in the presence of
the dread Majesty of heaven and earth, and before angels and
DIALOGUE I. 6T3
men, avouch the Lord Jehovah to be my sovereign Lord and
supreme Good, through Jesus Christ, and solemnly devote and
give up myself to his fear and service, to walk in all his ways,
and keep all his commands, seeking his glory " ?
P. I freely own I knew not what I did, when I owned the
covenant. But you hinted just now, that this is not the cus-
tom in all the churches where the half-way practice takes place.
M. I have heard of a few churches where the ministers have
of late drawn up a new form for those who own the covenant,
essentially different from that which is used when any one is
admitted to full communion ; which new form designedly leaves
out the covenant of grace, and contains a profession, which
Unconverted men may make, and yet speak true. And this,
with greater propriety, may be called the half-way covenant,
although indeed it does not go half way, and gives no right to
those ordinances which are seals of the covenant of grace.
Besides, God never did propose any covenant to mankind but
which required real holiness on man's part • and any covenant
short of this is a mere human device. It is teaching for doctrine
the commandment of men, directly contrary to the express
orders of Jesus Christ to his apostles, and all their successors.
(Matt, xxviii. 20.) "Teaching them to observe whatsoever 1
command you." The covenant with Adam required perfect
holiness, without any provision for pardon in case of trans-
gression. The covenant at Sinai, written on the two tables of
stone, called the tables of the covenant, containing ten com-
mands, according to our Savior's interpretation, required them
to love God with all their heart, and their neighbor as them-
selves, in which the sum of all virtue consists, (Matt. xxii.
37 — 40;) but, however, it made provision for pardon to the true
penitent, through shedding of blood, but not for impenitent
sinners. (Lev. xxvi. 1 Kings viii.) And it is acknowledged
on all hands, Antinomians excepted, that repentance toward
God, and faith toward Christ, are required in the covenant of
grace, as revealed in the gospel. These ungracious covenants,
therefore, are not from heaven, but of men.
P. My conscience is convinced. I am obliged to give up
the half-way covenant ; but it is v/ith no small reluctance ; for
what will become of my child ? must ii remain unbaptized ? I
cannot bear the thought. What shf^il I do ?
M. Is it lawful for a minister of Christ to baptize any one
without a divine warrant ?
P. No.
M. Is baptism, administered without a divine warrant, a
likely means to do a child any good?
VOL. II. 57
674 THK HALF-WAY COVENANT.
P. No. But where is your commission to baptize ? And
what is th(^ tenor of it ?
M. Ill Mark xvi. 15. 16. "Go, j)reach the gospel to every
creature." Tlius unliruitod is the; coininissiou to jjreach the
gospel. ''And he tiiat belicveth and is baptized sliall Ijc saved."
The faith which entitles to baptism is a saving faith. Accord-
ingly, when the multitude were pricked at the heart, oh the
day of Pentecost, Peter did not say, Own the covenant ; nor did
he say, Join in full conmiunion; but, Repent first of all, and then
be bai)tized in the name of the Lord Jesus for the remission of
sins. (Acts ii. 38.) And with the same sacred regard to the
divine commission, Philip said to the eunuch, " If thou believ-
est with all thine heart, thon mayest." And it is a settled point
on all hands, that if parents have no right to baptism for them-
selves, their children can have no right on their account.
P. Is it lawful for me to join in full communion, when I
know I have no grace ? Can I answer it to God ?
M. You remember, when the King came in to view the
guests, he saw a man among them not having on a wedding
garment, to whom he said, " Friend, how earnest thou in hither,
not having on a wedding garment ? and he was speechless."
To make a false and lying profession is inexcusable wicked-
ness. It is true, there will be tares along with the wheat, but
it is the devil sows them there, and not the servants. And if
false brethren come into the church, they creep in unawares ;
they have no right to be there.
P. But does not my own baptism render me a church mem-
ber, and entitle my child to baptism, although I am destitute
of faith and repentance ?
M. "Circumcision verily profiteth if thou keep the law;
but if thou be a breaker of the law, thy circumcision is made
uncircurncision. For he is not a Jew that is one outwardly ;
neither is that circumcision which is outward in the flesh."
(Rom. ii. 25, 28.) One baptized in infancy, who in the sight
of God practically renounces his baptism when adult, as all do
who reject Christ and continue impenitent, is not considered by
God as entitled to the blessings of the new covenant, but as
tinder the curse of the law. "He that believeth not is con-
demned already, and tKe wrath of God abideth on him."
(John iii. 19, 36.) And w'Kat right hath this man to the seals
of the covenant of grace, in fhe sight of God, who is by Christ
himself declared to be under corKlemnation and wrath ?
P. Well, if I have no right to baptism for my poor child, I
must be silent. But I wish it might be baptized.
M. Will you allow me to examine the earnest desire of
baptism which you express ?
DIALOGUE I. 675
P. I ought to be willing. I ought to know the motives that
influence me ; for God knows them, whether I do or not.
M. I am glad to see your mind so serious and candid. If
this temper should continue, I should hope all your doubts
would be removed ; for I can tell you seriously, I am willing
to baptize your child, provided you do understandingly and
with all your heart desire it.
P. And do I not ? I should be a cruel parent if I did not.
M. Baptism, you know, is administered in the name of the
Father, and of the Son, and of the Holy Ghost. In baptism,
therefore, you dedicate your child to God the Father, through
Jesus Christ his Son, to be sanctified by the Holy Ghost ; and
so give up your child with all your heart to the Lord forever to
be educated for God, and to be for him, and for him alone, in
time and to eternity. And do you love God to that degree, as
thus to give him your child forever? if so, why do not you
give yourself to God, first of all ? You love your child, but you
love yourself better. First of all, then, cease to be cruel to your
own soul ; no longer practically renounce your own baptism,
by turning your back on God and the Redeemer; but act up to
its genuine import ; give yourself to God, through Jesus Christ
his Son, that you may become the temple of the Holy Ghost,
and thus ratify what your parents did for you, when they dedi-
cated you to God in baptism. This is that owning of the
baptismal covenant which God requires at your hands. Then
bring your dear child, and consecrate it to God in sincerity and
truth. This is the way, the right way for a blessing. But if,
instead of this, you are moved only by custom, by a sense of
worldly honor, by pride and shame ; and desire that holy ordi-
nance to be administered to your child from unholy motives, as
Simon Magus desired the miraculous gifts of the Holy Ghost
to answer his carnal ends, God knows it, and all the world will
know it at the day of judgment. Pray, how was it when your
other children were baptized? and how is it in general, to all
appearance, when people own the covenant, and get their chil-
dren baptized? Are they brought up for God, or only to serve
divers lusts and pleasures ? Look through the country wher-
ever you are acquainted : the youth learn to dress, to sing, to
dance ; but do their parents appear to understand that they have
devoted them to God? and is this evidently their great concern,
to bring them up for God ? But to leave others, and to attend
only to your own heart ; can it be true, that you have a heart
to give your child to God, and yet not a heart to give yourself
to him ? Think of it, my dear sir.
P. I must grant that it is absurd and inconsistent, for a
67G THE HALF-WAY COVENANT.
paicMit to pretend to liave a heart to give liis child to God,
and yet liave no heart to give himself to liim. I3nt I do desire
to give niyseir to God.
]\[. Pray, sir, wjiat then hinders yon from giving yourself to
him ? You may desire to escape everlasting misery, you may
desire to be happy forever ; so Balaam did. Self-love may
excite to this, where there is no love to God in the heart ; but
if you love God so as to be willing to have him for yonr por-
tion ; if yon- love Christ so as to be willing to deny yourself,
take up your cross and follow him ; you may have your choice :
you may do as you like : " come, for all things are now ready."
And if you would now in fact make this choice, it would put
an end to your present difficulties about your child. Nothing,
therefore, can hinder the baptism of your child, but your con-
tinuing to reject God and the Redeemer, by which you practi-
cally renounce your own baptism, and forfeit all the blessings
of the covenant.
P. Shocking affair ! My child unbaptized ! None to blame
but its own parents ! What shall I do ?
M. Is not God your Creator ? Are you not his by an origi-
nal, absolute, entire right ? Is he not infinitely worthy of your
supreme love? Were you not in your infancy dedicated to
him in baptism ? and have you turned your back upon him to
this very hour, and practically renounced your baptism in his
sight ? so that, dying in this state, your baptism will be of no
advantage to you ; you will perish among the uncircumcised,
among the unbaptized, among pagans; as it is written, "He
that believeth not shall be damned," and " Except ye repent, ye
shall all likewise perish ; " and do you now inquire what you
shall do? Ah, my dear sir, the answer is plain. Repent and
be converted, that your sins may be blotted out, and thus at
last comply with the import of your baptism, and become a
disciple of Christ. " And if ye are Christ's, then are ye Abra-
ham's seed, and heirs according to the promise." " But unto
the wicked God saith. What hast thou to do to declare my
statutes ? or that thou shouldest take my covenant in thy
mouth?" (Ps. I. 16.) Pray accept kindly this advice from
one who is your friend, and who is bound by office to act an
honest part with the souls committed to his charge.
P. I thank you, sir, for your fidelity, and ask your prayers.
For the present, adieu.
M. I thank you for your kind visit. I ask the favor of
another hour, when you are at leisure. I am always at your
service; and might I be a means of your salvation, it would
give me joy, while I live, and after I am dead, through eternal
DIALOGUE II. 677
ages. I only add, if you will read what the late learned, pious
President Edwards wrote on the qualifications for Christian
communion, printed at Boston, and the Rev. Mr. Green's
pieces on the same subject, printed at New York, you may in
them see the truth confirmed, and objections answered more
largely ; and if, after all, you should desire further conversation
on this subject, I will be ready to attend whenever you will be
so kind as to call upon me ; only come at all times, as you have
at this, in a serious, friendly, candid spirit ; remembering this
is one of the most interesting, solemn, and important subjects.
Adieu, my dear sir.
DIALOGUE II
"Without holiness, no man shall see the Lord. — Paul.
Whosoever shall deny me before men, him will i also dent before mt
Father which is in heaven. — Jesus Cfirist.
Parishioner. Reverend sir, as you asked the favor of another
hour, when I should be at leisure, I am now come to pay you
a second visit, to let you know my sentiments plainly, and
hope you will treat me \vith all the calmness and kindness you
professed before.
Minister. I am ready to hear every thing you have to say.
P. I freely confess you made me say, and consent to every
thing you chose I should say ; and now I choose to turn the
tables. And if you will be as condescending to me as I was to
you, I doubt not but I shall easily gain my point.
M. I mean to be condescending.
P. You intimate there is no text of Scripture to justify the
practice of those having children baptized, who do not come to
the Lord's supper. Allow there is none, it does not in the least
prove the point. I will as easily be a proselyte to your opinion,
if you will point me a text of Scripture which saith that all
who were baptized, or had their children baptized, came to the
Lord's supper.
M. There are many things may be gathered from revela-
tion, which are not expressed in terms.
P. Very true ; and I think equally on my side of the ques-
tion as on yours. I remember you intimated before, that it was
not the custom any where, at the first settling this country, to
baptize the children of any, only those who come to the Lord's
table ,• and that it is not to this day the practice of the church
57*
078 TlIK IIALK-WAY COVF.NANT.
of Scotland; wliicli I find is a mistake!, as I am informed, upon
good authority, that the churcli of Sc(Ulaiid ever did, and do to
this day, bajitize for those who do not come to the table, and
am well knowing to the practice of the presbyteries in this
country, that they actually do baptize for those who do not
come to the table of the Lord.
M. Allow this to be so, it does not prove there is any half-
way covenant.
P. It is readily allowed, and I believe genecally, if not
universally agreed, that there is no half-way covenant ; Dr.
Mather never supposed a half-way covenant. And I freely
allow it is the duty of all to come to the Lord's tabic, whom
the church will accept. But to oblige persons to that which
we cannot convince them they may safely do, seems hard, and
contrary to that Christian spirit which the gospel urgeth. (Rom.
XV. 1.) We then that are strong ought^to bear the infirmities
of the weak. (Gal. vi. 2.) Bear ye one another's burdens.
M. The gospel every where urgeth condescension. But
persons who, in a judgment of charity, are pious, are obliged by
the express command of Christ. (Luke xxii. 19.) "This do in
remembrance of me."
P. I cannot believe the command of Christ obligeth any of
his followers to do that which they in their consciences dare
not attempt, under their then present circumstances. I believe
it is their duty to come, but I believe they must fii-st get their
scruples removed; and I believe the church must allow them
that privilege, which if they will not, in order to be consistent
with themselves, they must proceed to excommunication ; and
I cannot see why the church must not proceed further, and
excommunicate all baptized persons who neglect to come to
the Lord's table ; for they are all visible members of the church.
A sad consequence, if it cannot be prevented.
M. To drive the point will undoubtedly make sad work ;
but it will not do to tell persons they will be accepted of God
if they be not gracious ; neither will it do for us to lead them
to make a lying profession ; nothing short of a gracious pro-
fession will give a person a right to the ordinances of the
gospel.
P. Sir, I allow what you say in part, and I do not know
that any one pretends to the contrary ; all are agreed in it, that
no person ever can be accepted of God, and be finally happy,
short of real holiness; but whoever thought, unless it be some
wild enthusiast, that a person might not be exhorted to attempt
to do his duty, unless he could do it perfectly ? It seems the
sentii;nents you advance amount to the same absurdity lately
DIALOGUE II. ' 679
taught by a foreigner, that none but those who are gracious are
to be urged to do any duty. /Vnd with regard to a lying pro-
fession, it seems your sentiments lead persons to it. For,
according to you, those who make profession of real piety, have
a right to the ordinance of God ; and those whom the church
receive on this foot are really in covenant. So it is not grace
which gives the right, but a profession ; then, if that profession
is a false one, and the person who makes it is a hypocrite, a
false profession, even a lie, brings a person really into covenant
with God, and gives him a right to his ordinances. If I under-
stand you, there cannot be any profession, only a lying one,
unless persons are gracious. So a lying profession does bring
persons visibly into covenant with God, or none are visibly in
covenant with God, only those who are gracious. This I
think is contrary to the divine declaration, and to all the divine
conduct towards his covenant people. God allowed them to
enter into covenant ; God treated them as being in covenant ; and
declared they were in covenant, and accordingly had compassion
on them, offered them special privileges and glorious means,
that they might be trained up for his heavenly kingdom.
M. There seem to be some difficulties which I had not
thought of ; but is it not the covenant of grace which is to be
owned ?
P. Doubtless it is ; no one dare deny it. Neither need they
be led to give their assent to any chapter in the Apocrypha.
No one disputes its being the covenant of grace ; but by at-
tending upon God's ordinances, they mean to confirm their
belief of the truth of the covenant of grace, laying themselves
under more solemn obligations to perform every duty.
M. I think it my duty in private, as well as in public, to
explain the covenant, and to see to it, that persons understand
it before they make it, and to instruct them what a wicked
thing it is to lie to God.
P. Very well, sir : no doubt it is a minister's duty ; and
equally upon my principles as on yours. I think it the duty
of ministers to teach and instruct persons, and show them how
duty- is to be performed ; but not teach them to neglect duty,
if they cannot do it in a perfect manner. Men are nowhere in
the Bible forbid to enter into covenant, nor to be baptized, nor
to attend the Lord's supper, nor to do any other duty, unless
under some special circumstances ; but abundantly required to
do in a right manner every duty, the one as well as the other.
But no special qualification is required of men to attempt to
do duty, more under the New Testament than under the Old.
All the congregation of Israel were required, except under
680 THE HALF-WAY COVENANT.
particular uncloaiincss ; and I cannot find any thing to the
contrary nndur the New Testatnorit. The Pharisees and
lawyers were blamed for rejecting tlie counsel of God, they not
heing baptized, (Luke vii. 30.) If it is the duty of all to be
l)aptized, and to attend the Lord's suj){)cr, then it is the duty
of ministers and churches to receive all those who visibly are
qualified.
M. God never proposed any covenant to mankind, but what
required real holiness on man's part. The covenant of grace
requires repentance towards God, and faith in the Lord Jesus
Christ.
P. The covenant of grace requires real holiness, on man's
part, for eternal salvation. Repentance and faith are absolutely
necessary for salvation. But faith and repentance are not
absolutely necessary to give persons a right to attend the means
of grace ; for those who have not true faith are called upon to
attend the means of grace. Though the objection may be
made, that wicked men's prayers are abomination unto God,
yet it is their duty to pray, as God commands all men. The
Pharisees were blamed for praying in the streets, that they
might have glory from men. But they were not blamed for
praying ; for ungodly men are blamed for not praying. (Ps. xiv.
4; Isai. xliii. 22.) So men are blamed for leaving off praying,
(Job xxvii. 10 ;) hence it is their duty to pray under their cir-
cumstances. Real holiness is required on man's part for salva-
tion ; but whether real holiness is required in order to enter into
covenant, is another thing. God declares (Lev. xxviii.) " that
he would punish Israel because they had despised his judgments,
and because their soul abhorred his statutes, (v. 44 ;) and yet for
all that, when they be in the land of their enemies, I will not
cast them away, neither will I abhor them to destroy them ut-
terly, and to break my covenant with them, for I am the Lord
their God." Now I do not see, if persons may not enter into
covenant only on the plan of being holy, why they must not be
cast out on the plan of their being unholy ; which is not done,
as declared above, and in many other places. But God does
really allow unregenerate men to be in covenant, and treats them
as being in covenant, (2 Chron. xxxvi. 1.5 ;) and the Lord God
of their fathers sent them his messengers, rising up by times
and sending them ; because he had compassion on his people
and on his dwelling-place. God does not declare the covenant
void, but rather he will keep covenant to a thousand genera-
lions. If men were not in covenant, they could not be cast
out. But they really are in covenant, though unregenerate.
For my own part, I freely confess I cannot find that the
DIALOGUE II. 681
Scriptures represent real holiness absolutely necessary, visibly
to enter into covenant, and attend God's ordinances. I know
many texts are mentioned ; 2 Chron. xv. 15, is one : •'' And all
Judah rejoiced at the oath, for they had sworn with all their
hearts, and sought him with their whole desire, and he was
found of them, and the Lord gave them rest round about."
Who can once suppose that this was done in a gracious manner
by all the thousands of Judah, and Benjamin, and some of the
other tribes ? Let us hear the covenant, and the truth will
appear. Ver. 12,13: '• And they entered into a covenant to
seek the Lord God of their fathers, with all their heart, and
with all their soul, that whosoever would not seek the Lord
God of Israel should be put to death, whether small or great,
whether man or woman." Israel were fallen into idolatry, and
Asa was reforming them. And they were required really to
turn from the service of idols to the service of the living God ;
and this is what is required in the external covenant, namely,
to break off from sin, and turn to God. Another text is that,
Acts viii. 37 : " If thou believest with all thine heart, thou
mayest ; " by which, from the context, there cannot be any more
consistently understood than his belief, that Jesus was the
Christ the prophet had foretold, and that baptism was the way
in which we are now to be visibly introduced into covenant
with God. If the eunuch was a good man, it does not appear
that Philip acted upon the plan to receive only good men, or
that he could act upon the plan. Having no rule to determine
by, we infer that what Philip acted upon was the eunuch's
giving his full assent that Jesus was the Christ.
M. We do not mean to act upon the plan of knowing
whether men are gracious or not.
P. I cannot say what you mean ; but what you say seems
to imply it ; if you mean they should make no higher profes-
sion than we do, why do you tell them they have no right
unless they are gracious? We require persons to make profes-
sion of their belief of the Christian religion, their assent to the
glorious doctrines, acknowledging their obligations, determining
to be faithful according to them ; upon which profession you
will receive them, if they will tell you they believe they are
gracious. I cannot find any such rule. I wish they were all
gracious, and that we had good evidence to believe they were.
M. Is baptism administered without a divine warrant a
likely means to do a child any good ?
P. No, sir ; nor with neither, only as it brings a child
visibly into covenant with God, and so puts it into the way
of covenant mercies ; unless you hold it to be regeneration.
682 THK HALF-WAY COVENANT.
AT. But you remember the commission ?
P. Yes, sir; but I think you have not rightly represented it.
The commission at hirge is, (Matt, xxvii. 19,) "Go ye there-
fore and teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost." Thus un-
limited was their commission to teach and baptize. That in
Mark xvi. doubtless means the same thing. Ministers are to
instruct persons in the Christian religion, and to baptize them.
But you do not consider baptism as included in the commission,
"Go preach the gospel to every creature." You say, thus
unlimited is the commission to preach the gospel. " And he
that believeth, and is baptized, shall be saved." You say, the
faith which entitles to baptism is a saving faith. It is quite
beyond me how you gel this consequence. I imagine you may
as easily get another, namely, that baptism is saving. " He
that believeth, and is baptized, shall be saved." It is here
declared that true faith is absolutely necessary for salvation, but
baptism is not. Persons who arc never baptized may be saved.
The faith here, that Christ speaks of, is not that merely which
entitles to baptism, but that which entitles to eternal life, which
is clear by the opposite. '• He that believeth, and is baptized,
shall be saved ; but he that believeth not shall be damned."
The text does not say. He that believeth not, and is not bap-
tized, shall be damned; but he that believeth not shall be
damned.
M. You remember, when the king came in to see the guests,
how he treated the man who had not on a wedding garment.
P. Yes, sir ; and readily allow that God will act as the
Searcher of hearts, at the great day of judgment, and will pun-
ish every one who is not found having on the righteousness of
Christ.
M. Do look through the country, and observe the conduct
of those in the present practice of owning the covenant, and
getting their children baptized. Are they brought up for God ?
The youth learn to dress, to sing, and dance ; but do their parents
appear to understand that they have devoted them to God ?
P. Verily, sad and awful is the case, dreadful the neglect ;
and parents will have an awful account to give. But, pray, sir,
can you give me any better account, where churches have prac-
tised on the other plan ? Hath it appeared that parents have
been more faithful to bring up their children for God ? and hath
it had any better effect ? If it hath, it is an argument in your
favor ; if not, the contrary ; it must be an argument against you.
Instance the parishes: we may appeal to all who have been
acquainted, whether parents have not apparently taken, at least
DIALOGUE II. 683
as great pains to instruct and educate their children ; and that
as many at least have been trained up for God, under the former
practice, as under the present. What great benefit, then, upon
your plan? Surely none. But suffer me to mention one dis-
advantage ; the peace of the church is greatly disturbed, which
seems to be the chief effect of warm controversies; therefore I
wish you gentlemen ministers would treat the subject calmly,
if you cannot be persuaded to neglect the controversy ; for I
tremble to think of the awful consequences, and pray God to
prevent them, by leading his churches into the way of all truth.
I confess my difficulties are rather increased than diminished,
and must think the present practice, well attended to, will be
most for the general good. I know some difficulties may be
proposed in either practice ; but I think contention is best to be
left off before it be meddled with, and hope you will join issue
with me to drop the affair, as I have no design of engaging in
the controversy. In the mean time, 1 earnestly wish to see men
truly concerned about the great things of another world, to see
ministers and churches joining harmoniously, to spread far and
wide the honors of the Lamb that was slain, but is alive forever
more, that God may be glorified, the churches have peace, and
be edified. Adieu, dear sir.
A PARISHIONER.
POSTSCRIPT.
P. Sir : If I mistake not, you represent it to be a new thing
to allow baptism to the children of any but those whose parents,
one or both, were in full communion, brought in forty years
after the first church was formed, by the synod met at Boston,
in the year 1662. The Rev. Dr. Increase Mather gives us
a very different account in the book you quoted. He mentions
the opinion of many of the most pious and godly ministers who
came over into this country at the first settling of New Eng-
land. Mr. Cotton, Mr. Hooker, and Mr. Stone, who came in
the same vessel in the year 1633, all freely give their opinion,
that children, whose parents are baptized, have a right to bap-
tism, who are in covenant until they are cast out. Mr. Cotton,
minister of the first church in Boston, says, in a letter dated in
the year 1634, (which was before 1662,) we may not account
such parents for pagans and infidels, who are themselves bap-
tized, and profess their belief of the fundamental articles of the
Christian faith, and live without notorious scandalous crimes,
though they give not clear evidence of their regenerate state.
684 THE HALF-WAY C0VI:NANT.
In the year IGHo came over Mather, Norton, and Shepherd,
three extraordinary men ; each give their opinion in the aflirtn-
ative. In the year 1030 came Patrick and Rogers, Mr. Smith
of Weathcrsficld. Mr. Prudden of MiUbrd, and many others, all
in the adirmative. So the Congregationalists at home, Dr.
Owen. Dr. Holmes, and others. From which it appears, that
it was no new thing for persons in covenant to have their
children haptized, if they did not come to the table ; and I
think many of their arguments unanswerable. P.
DIALOGUE III
Parishioner. Sir, this third visit I am come to make you,
for I have lately read a piece printed at New London, entitled,
"A Dialogue between a Minister and his Parishioner, concern-
ing the Half-way Covenant, continued ; " said to be written by
one of the most learned and ingenious ministers in the colony.
I hope, therefore, now, if ever, by the assistance of such a pa-
tron, to be able to carry my point. Instructed by him, I give
up the half-way covenant; I grant there is but one covenant.
I give up the half-way practice too, as founded only in igno-
rance, and the mistaken notions of the vulgar. I am convinced,
that he that is qualified to have his children baptized, is equally
qualified to come to the Lord's table. I come therefore to
claim baptism for my child, and a place at the Lord's table for
myself, as my proper right. However, I am not well pleased
at the publication of our discourse in my first visit, although
I must confess you have given a fair representation of what
passed, because, iDeing very dull at that time, I make but a very
indifferent figure in the eyes of the public.
Minister. Be comforted, my friend ; no blame is laid on you
by the public. I bear it all ; and I am willing to bear it for
your good ; and methinks you have only cause of joy and
thankfulness; for to be convinced so soon of your mistake, is
no small favor. No doubt the voice of the clergy, who practise
the halfway, declaring, as one man, that he who is qualified to
offer his child to baptism, is equally qualified to come to the
Lord's table, has wrought your conviction ; for your former
faith and practice were grounded merely on the custom of the
country; this led you to think that the Lord's supper was more
holy than baptism. But while you hear all the ministers, with
whom you converse, declare they mean no such thing, they
DIALOGUE III. 685
practise the half way only in condescension to the ignorance
and groundless unscriptural scruples of the common people, you
are convinced ; you give up the point ; you own the command
of Christ, " Do this in remembrance of me," is binding on all
his disciples; but, pray, upon what grounds do you now so
boldly claim baptism for your child ?
P. Alihough I was "uncommonly dull and muddy " in my
first visit, yet, you know, sir, what I wanted was to have my
child baptized. As you told me there was but one covenant,
so we were agreed that I had entered into that covenant, the
very same covenant that you entered into three-and-thirty years
ago, when you was admitted into the church. And, sir, why
may I not have the seal of it set upon my child ?
M. Did not I expressly tell you, that, " if the covenant
owned is the covenant of grace, and if the parent acts under-
standingly and honestly in the affair, he is a good man ; he
has a right before God to baptism for his children, and an equal
right to the Lord's supper ? but that, if the covenant owned
is not the covenant of grace, those who have owned it have in
the sight of God no right to either of those ordinances, which
are seals of that covenant, and of no other ; no more right
than if they had given their assent to any chapter in the
Apocrypha " ?
P. True, you did so ; and there is but one covenant, says
my patron.
M. This covenant, then, is the covenant of grace, which,
we are all agreed, requires repentance toward God, and faith
toward our Lord Jesus Christ ; or else there is no covenant of
grace at all ; for he says there is but one. But lay your hand
upon your heart, and tell me the truth honestly : did you mean
to profess repentance toward God and faith toward our Lord
Jesus Christ, when you owned the covenant ? or, in other
words, did you mean to profess a compliance with the cove-
nant of grace ? Pray, sir, recollect and repeat the very words
you spake to me in your first visit.
P. You make me blush ; for I told you the truth in my
first visit, from the bottom of my heart ; and this is \yhat I
said : I " knew myself to be unconverted ; I meant to own the
covenant, as the phrase is, and have my children baptized ; but
I had no design to profess godliness, or to pretend a real com-
pliance with the covenant of grace. This godly people may
do, but it had been great hypocrisy in me to do it. To lie to
men is bad. but to lie to God is worse. I supposed that own-
ing the covenant was what the unconverted might do." These
were my very words ; and on these principles I acted, as do all
otheis that I am acquainted with, who own the covenant, have
VOL. n. ^ 58
686 THK HALF-WAY COVENANT.
their children baptized and do not come to tlic Lord's table ;
and I verily thought this was right before my first visit.
M. How is it possible a man so honest as yon then appeared
to be, should now act such a dishonest part as you have done ?
It is my duty, as a minister of Christ, to rebuke you sharply ;
for then you told me, as you now own, that you did not mean
to profess a compliance with the covenant of grace, upon which
T denied baptism to your child ; and yet just now you pre-
tended you did mean to do it. You have need to blnsh ; this
deliberate dissimulation in such an affair, is no small crime.
Did your learned patron advise you to this step to get your
child baptized ? Is this the way to obtain God's blessing ?
P. Be this as it may, I am willing now to make a profession,
and publicly to enter into covenant with God, and I have no
objection against the form used in your church. I can make
that covenant, and speak truly in the sight of God, notwith-
standing I know I have no grace.
M. How can a man who knows he has no grace profess a
compliance with the covenant of grace, without wilful lying ?
P. I do not mean to make a profession that shall imply
conversion. There would be " special hypocrisy " in doing so.
M. What then ? Do you suppose the unconverted do com-
ply with the covenant of grace ? that the unconverted have
repentance toward God, and faith toward our Lord Jesus
Christ ? that the unconverted choose the Lord Jehovah for
their sovereign Lord and supreme good through Jesus Christ,
and give up themselves to his service, to walk in all his ways,
seeking his glory ?
P. No, sir, by no means. But " if it be true that the Lord
Jehovah is my sovereign Lord and supreme good through Jesus
Christ, that is, if it be true that he who through Christ is the
author of being, and of every mercy to all the living, is the
sovereign Lord and supreme good of every living soul, it is no
harm to avouch it." I mean to give my assent to this truth,
and no more.
M. Doth not the devil believe the truth of this proposition
as firmly as any wicked man does ? and is he in covenant ?
You have need to be better instructed about the nature of
entering into covenant with God, before you can be considered
as qualified in point of doctrinal knowledge.
P. No, sir, I am not so ignorant, neither. I know in what
sense you mean to understand your covenant. But knowing
myself to be unconverted, I cannot profess a compliance with
the covenant of grace in that sense. I cannot profess supreme
love to God, and that I do actually take him as my God, my
chief good, through Jesus Christ. This is not in my heart.
DIALOGUE III. 687
Therefore I mean to adopt the words of the covenant in a differ-
ent sense ; even in the sense in which an unconverted man,
who is at enmity against God, may use them, and yet speak true.
M. But this is not to profess a compliance with the cove-
nant of grace. And therefore should you make it, it could
give you no right to sealing ordinances for yourself or your
child. Rather is it gross and scandalous dissimulation, very
much like what is practised by Arians and Socinians among
the clergy of the church of England, when they subscribe
the thirty-nine articles, in order to qualify themselves for a
benefice upon the establishment ; which practice is condemned
by all honest men.
P. Be this as it may, I can, at least, with moral sincerity,
promise " to walk in all his ways and keep all his commands,
seeking his glory."
M. The obedience engaged by one who professes a com-
pliance with the covenant of grace, is that kind of obedience
which the covenant requires, namely, a holy obedience, an
obedience which proceeds from faith and love. And do you
mean to engage this ?
P. No, by no means. I only mean to engage what an
unconverted man may do, while such.*
M. But this unholy obedience is not that kind of obedience
which the covenant of grace requires at your hands. So that
you mean to profess neither to comply with the covenant of
grace at present, nor to live such a holy life as it requires for
the future. In short, you mean to use the words of a saint,
with the heart of a hypocrite : and so to come into Christ's
* Other writers maintain, that such as know themselves to be unconverted,
when they join in full communion with the church, are to engage that very kind
of obedience required in the covenant of grace, from that time and forward rill
they die. They arc not to profess that they have as yet loved God, believed
in Christ, repented of their sins, or lived holy lives ; but they are to engage that
they will do all this as soon as ever they have joined with the church, and from
that time forward till they die. This is Mr. Beckwith's scheme, in his answer
to Mr. Green. If these professors are so near being converted in their own
judgments, really and honestly, that they do expect to be actually converted as
soon as they have joined with the church, it is a pity they do not put off their
public profession till the next Sabbath ; and so be converted first : and then they
might make a full profession of a present compliance with the covenant of grace,
and so the whole controversy might be ended. This is always the way that honest
people take when they enter into the marriage covenant, to which this writer
compares this transaction. They do not come and present themselves before the
priest, to enter into the marriage covenant, till they begin to love each other.
And now they can with a good conscience give their consent to the whole mar-
riage covenant, as being conscious to themselves that they already have such a
heart in them. But should a pair offer to be married who had, through their
whole courtship, and to that moment, been at enmity a<;ainst each other, as much
as Paul declares every carnal mind to be against God, (liom. viii. 7,) it would
be looked upon as a hypocritical, mad, and stupid piece of conduct.
68S THE HALF-WAY COVENANT.
visible church with the language of a friend, but with the
heart of an enemy. Your proposed conduct may serve to give
a very true and just exposition to those words of our Savior,
" Friend, how earnest thou in hither not having a wedding
garment ? " As if lie had said, "I call you friend, because you,
in words, make the same profession which my real friends do.
But why do you do this, when at the same time you have the
heart of an enemy ? Why do you act this hypocritical part ?
Such dissimulation is special hypocrisy." If you could not
comjily with our covenant in its plain sense, and in the sense
you knew we understood it, why did not you rather come like
an honest man, and say so, and desire to have it laid aside, and
a new covenant, an ungracious covenant, introduced in its room ;
a covenant which you could make, and act an honest part ?
P. I thought there was but one covenant. I supposed the
covenant you use in your church, as you understand it, was that
one covenant. I thought that baptism and the Lord's supper
were seals of the covenant of grace, and of no other. And so I
must profess a compliance with the covenant of grace, or I can-
not be received among Christ's disciples, or claim the privileges
of such ; therefore I put this new sense on the words, that I
might consent to them with a good conscience.
M. But the words, in this new sense, are not the covenant
of grace, but an ungracious covenant ; in sense and meaning
exactly like the half-way covenant, in use in some churches,
where they have two covenants, (a number of such churches I
could name to you ;) so while you cry out against the name of
a half covenant, you take the covenant of grace, and turn
it into the very thing, in order to bring it down to a level with
your graceless heart ; and then put on a bold face, and come
and claim the privileges peculiar to those who profess a com-
pliance with the covenant of grace itself.
P. Sir, " I am persuaded God has made the Lord's supper a
converting ordinance to many, and he may make it so to me."
M. And, O my friend, will you dissemble in this shocking
manner, in order to get into the church, that you may come to
the Lord's table, and be converted ? Is this what you mean by
moral sincerity ? I tell you with that plainness that becomes
my office, that to come thus is not the way for a blessing, but
for a curse. For he that eateth and drinketh unworthily,
histead of being in the way of a blessing, exposes himself to
the righteous judgment of God ; agreeable to the apostle's
words to the Corinthians.
P. Nay, sir, the Corinthians •' turned the Lord's supper into
a feast of Bacchus." And what is this to me ?
DIALOGUE 111. 689
M. Is not deliberate, designed dissimulation, in the most
solemn, religious transaction on earth, — even in covenanting
with the great God, — as bad as drunkenness?
P. Nay, sir, but I am expressly commanded to come to the
Lord's supper, by Christ himself.
M. This command was given to none but Christ's disciples,
and in the apostolic age none ever pretended to attend the
Lord's supper, but those who had made a profession, and were
admitted into the Christian church. As yet you have not made
a profession, to be sure, not such a profession as God ever
required ; nor is the profession you now propose to make, a
profession of a compliance with God's covenant, even with the
covenant of grace.
P. " I am able to demonstrate, as clearly as any theorem is
demonstrated in Euclid, that if an unconverted man may not
avouch the Lord for his God, nor resolve to obey him, he may
not say. Our Father, which art in heaven ; forgive us our debts
as we forgive our debtors." And it is damnable heresy to teach
that the unconverted ought not to pray. And if they sin in
praying, yet it is less sin to pray than not to pray.
M. It is a greater sin to lie than to do nothing. Lying is
not a means of grace. Lying is not an appointed means of con-
version. There are many things unconverted sinners may say
to God, and speak true. To speak the truth to God is well,
(Jam. ii. 19 ; ) but to say that which they know is not true, is a
thousand times worse than to say nothing. (Matt, xxiii. 14.
Acts V. 3.) And for a man who is sensible that it is not in his
heart to forgive those who have trespassed against him, and
that in fact he does not forgive them, to come into the presence
of God, and pray, saying, " Forgive us our debts as we forgive
our debtors," is implicitly to ask God not to forgive him ; but
this is a greater sin than not to pray at all, as all will allow ;
and it will hold true, as true as any " theorem in Euclid," that
lying is worse than nothing, in praying, in covenanting, and in
every thing else.
P. Sir, on your plan, three quarters of the Christian world
will be shut out of the church.
M. Were it not better, were it not more for the honor of
Christ and Christianity, in the sight of pagans, Jews, and
Mahometans, and in the sight of the ungodly in Christian coun-
tries, and more for the good of their own souls, that nine tenths
should be shut out of the church, if need so require, than to
come in by wilful lying ? But for a man to profess a compli-
ance with the covenant of grace, when he knows he has no
grace, is no better ; and yet without such a profession no man
58*
O'.KI TirE HALF-WAY COVF.NANT.
can visibly cntir into covenant with God. For God has no
other covenant extant, of whicli baptism and the Lord's supper
are seals ; for there is but one covenant, as you allow ; and to
use the words of this covenant in such a sense as to make it a
graceless half covenant, gives no more right to sealing ordi-
nances, than to repeat any chapter in the Apocrypha.
P. If your scheme " should prevail, it would bring back the
country into the ancient state of heathenism."*
M. And pray, sir, who do you think will have the hottest
hell, a heathen who dares not lie, or a Christian who allows him-
self to lie in the most solemn religious transactions? Or which
will be the likeliest to be converted by the preaching of the
gospel ?
P. " When men of sense and conscience find themselves
denied the enjoyment of ordinances for themselves and children
in our churches," they will turn to the church of England.*
M. No man of sense or conscience will desire to make a
lying profession, to get his children baptized ; he would rather
they never should be baptized than do such a wicked deed ; and
we stand ready to baptize the children of all, who can, imder-
standingly and honestly, make that profession which God requires.
P. " Christ's visible kingdom requires in its members qualifi-
cations like itself, namely, those that are visible and knowable."
M. And we, in receiving them, act entirely on what is visi-
ble, namely, on their public profession, attended with an an-
swerable conversation, just as they did in the apostolic age.
P. " Every baptized person is a member of Christ's visible
church ; but I was baptized in my infancy, therefore I have a
right to all the external privileges of a church member."
M. You remember the answer I gave to this at your second
visit, namely, " Baptism alone, in the apostolic age, never made
any adult person a church member without a profession ; pro-
fession was first made, and then they were baptized. Those
therefore that are baptized in infancy, in order to be members
in this sense, mus-t make a profession when they become adult.
The New England churches, therefore, are right in demand-
ing it."
P. You must then have a half covenant for these half
members.
M. No, by no means. They are bound by their parents' '
act and deed to comply with the covenant of grace itself, as soon
as they become adult. With this covenant, and with this
alone, do we urge them to comply. Whenever they appear to
* 3Ir. Beckwith.
DIALOGUE III.
691
do it, we receive them to full commimion ; but if they openly
renounce the God of their fathers, and obstinately persist in it,
they must be considered and treated as persons who have visibly
renounced their baptism, in which their parents devoted them
to God through Jesus Christ, to be forever his.
P. " It is certain that the gospel contains no rule whereby
to determine with any certainty that a man is gracious;" and
therefore your scheme cannot be acted upon.
M. It is equally certain the gospel contains no rule to deter-
mine with certainty that men are orthodox, or sound in the faith.
They may make an orthodox profession, but we cannot be cer-
tain that they mean as they say. To be sure, if they allow
themselves to use orthodox words in a heterodox sense, as you
do in the business of covenanting ; and the truth is. let the
qualifications be what you please, it is not necessary the church
should have a certainty that the candidates for admission to
sealing ordinances, have them really and in the sight of God.
It is sufficient, on every scheme, that they appear to have them,
to a judgment of charity, regulated by the word of God.
P. Such inconsistency may by no means be charged on the
Deity, as to institute an ordinance with a design that never can
be carried into execution ; as is the case, if Christ has not given
some infallible criterion, or mark, whereby to know who may
be admitted.
M. Very well, sir, be pleased to take the inconsistence to
yourself, until you can be infallibly certain that the candidate
for admission is really orthodox and morally sincere in the sight
of God, as searcher of hearts. And in order to this, you will
need the aid of that enthusiastical sort of people of whom your
minister speaks ; for it cannot be known, without an immediate
revelation. You must get their spirit to come and tell you,
whether men are as orthodox and morally sincere in the sight
of God, as they profess to be before men ; for there is no infallible
mark whereby you can certainly know it. An immediate reve-
lation is absolutely necessary for this. " as I am able to demon-
strate as clearly as any theorem is demonstrated in Euclid."
P. Be this as it may ; whether the church must be certain
or not ; yet we ourselves must be certain, that we have the
necessary qualifications, or we must not come.
M. We are naturally as conscious of volitions as of specu-
lations, of love as of belief, whenever we look into our own
hearts, as all will allow, A man whose mind is wavering
between Arminianism and Calvinism, inclining sometimes to
one side from the corrupt bias of his heart, and sometimes to
the other by the force of evidence, may not be able to say
692 TlIK II\I-F-\VAY COVENANT.
wliicli he believes. So a man whose mind is wavering between
God and Mammon, inclining somethnes to one master with a
view to his fiitnre interest, and sometimes to the other from an
attachment to his present, may not be able to say, which master
upon the whole he chooses; for the double-minded man is un-
stable in all his ways. But Christ docs not desire men to make
a profession of being his disciples till they have sat down and
counted the cost, and are come to a settled determination ; £is
is plain from Luke xiv. 25 — 33. And when men are come to
that settled determination, which our Savior there describes,
they may say that they have come to it. And this is all the
profession which we desire.
P. Thus far I have acted the part of a disputant, and I have
now done. Suffer me therefore once more to reassume that
honest character which I sustained in my first visit ; for let
others say what they will, I design to act an honest part. Now
the truth of the case is this : I am not specially concerned to
know by what rule the church must be governed in admitting
members, neither am I concerned to know what they nmst do
who are in doubt about themselves ; the only question about
which I am exercised, relates to my own particular case. I
know I have no grace. I know I am unconverted. I told you
so at first, and so I have told all the ministers with whom I
have conversed ; and how any man, that knows he has no
grace, can profess a compliance with the covenant of grace, and
speak true, I could not understand, years ago. It was this that
induced me to own the covenant, as the phrase is, and not to
join i)i full communion, that so I might have my children bap-
tized. Not one of the ministers with whom I have conversed,
appears to justify the principles upon which I acted ; but all as
one man say, there is but one covenant, and this one covenant
is the covenant of grace ; indeed, they explain away the cove-
nant of grace, till they bring it down into a graceless covenant,
and then tell me I can comply with that, and ought to do so,
and thus join in full communion. But you have fully con-
vinced me of the inconsistence and absurdity of this ; and yet
I would beg leave to inquire, why might not the covenant of
grace be voted out by the church, and a graceless covenant be
substituted in its room ? and then such as I am could consist-
ently profess a compliance with such a covenant, and have bap-
tism for their children.
M. But if a church should vote out the covenant of grace,
or, which is the same thing, in other words, should vote out
Christianity, how could it any longer be considered as a visible
church of Christ, or as having a visible right to the visible seals
DIALOGUE III.
693
of God's covenant ? And besides, should you bind your child
to one of your neighbors, to learn some mechanic art, why, in
this case, might not the covenant be sealed, ratified, and con-
firmed by the administration of baptism, in the name of the
Father, Son, and Holy Ghost ?
P. The proposal shocks my mind. It would be a profana-
tion of God's holy ordinance, to take God's seal, appropriated
to God's covenant, and put it to man's covenant.
M. But this ungracious covenant is man's covenant, and
not God's. And to take God's seal, appropriated to God's
covenant, even to the covenant of grace, and apply it to a
covenant which God never made, to a covenant made by men,
is to profane the holy ordinance : and knowingly to profane
God's holy ordinance, is not a duty, nor is this to put ourselves
in the way of a blessing.
P. What need is there of any covenant at all ?
M. It is not the manner of men to put a seal to a clean
piece of paper. Nor did God ever appoint seals to be put to a
blank. God's seals were appointed to be put to God's covenant ;
and we have no right to put them to a blank j and besides, it
would be to give up the import of the actions, and to render
sealing ordinances unmeaning, empty, useless ceremonies.
P. What shall I do ?
M. Repent and believe the gospel. Thus preached John
the Baptist : thus preached Jesus Christ ; and thus his apostles.
And therefore, being emboldened by their examples, I say unto
you, '* Enter in at the strait gate ; for wide is the gate, and
broad is the way, that leadeth to destruction, and many there
be that go in thereat ; because strait is the gate, and narrow is
the way, which leadeth unto life, and few there be that find it."
P. I thank you, sir, for your kind and friendly instructions.
I ask your prayers. I must go.
M. I will detain you but a minute longer. You remember
your former minister, the author of the second Dialogue con-
cerning the half-way covenant, said,' " There is no half-way
covenant. Doubtless it is the covenant of grace. No one
disputes its being the covenant of grace ; no one dare deny
it." And your present patron says much the same. You
remember, also, that in your second visit I told you that to
say this, was implicitly to " yield up every point for which
we contend ; " and, in this view, I added, " nor do I doubt,
if this controversy should go on, it will soon appear, that there
is one who dares deny it ; for otherwise all men of sense will
see, that gentlemen on that side of the question are grossly
inconsistent with themselves." And now it hath come to
694 THE HALF-WAY COVENANT.
pass, that one of the most discerning gentlemen on that side
of the question, has pnbhshed a labored piece, to prove that
in order to enjoy sealing ordinances for ourselves and our
children, we are not to profess a compliance with the covenant
of grace, but only with a graceless covenant. Tliis, therefore,
is the only point that needs to be settled in order to settle the
whole controversy; to this point, therefore, I advise you to
give a most serious attention. For, if it can be proved that
baptism and the Lord's sujjper are seals of the covenant of
grace, and not of a graceless covenant, the axe will be laid to
the root of the tree. Attend, therefore, to the subject with
the utmost impartiality, tiiat you may obtain, not only light
in your head, but also reap saving advantage to your soul. I
have known some Christless sinners, by the means of this
controversy, awakened to a greater concern about their eternal
salvation than ever they were before. And, be assured, sir,
that the truths of the gospel, if they are not nnto your own
soul a savor of life unto life, will be a savor of death unto death.
Eternity, an endless eternity lies before you. You have slept
secure in sin long enough ; it is high time you should awake.
Every circumstance of your own soul, and every circumstance
of your dear offspring, calls upon you without delay to awake,
and turn to God through Jesus Christ, in sincerity and truth.
O, what joy would it give me, ere long to admit you into full
communion with the church, on a profession of a compliance
with the covenant of grace, in which you should appear to act
understandingly and honestly ! That salvation may thus come
to you and to your household, may God of his infinite mercy
grant, through Jesus Christ.
My dear sir, farewell.
DIALOGUE IV.
A REPLY TO THE PARISHIONER'S LETTER, CONCERNING QUALI-
FICATIONS FOR CHRISTIAN COMMUNION, PRINTED AT NEW
HAVEN.
Parishioner. Sir, three times I have been with you hereto-
fore, to get my child baptized ; and I am now come to make
you a fourth visit, with the letter lately printed at New Haven
in my hand.
Minister. I am willing, sir, and ever have been, to oblige
you in all things wherein I lawfully may; and particularly. I
DIALOGUE IV. 695
am willing to baptize your child, if yon really, understanding
the true import of the action, are willing to offer your child in
baptism ; even to dedicate it to the Father, and to the Son, and
to the Holy Ghost ; in whose name it is to be baptized. But,
if you do indeed love God so well, as that you are willing to
give him your child, to be his forever, why are you not as will-
ing to give him yourself? And why should you not, first of all,
give yourself up to God through Jesus Christ ; and then, after
that, give your child to him ? In this way, God will become
your covenant God and Father in this world, and your eternal
portion in the next. This is all I wait for ; and this is what I
have, from the beginning, been urging upon you, as your im-
mediate, indispensable duty. You remember what I said to
you in your first visit, " If you love God so as to be willing to
have him for your portion ; if you love Christ so as to be willing
to deny yourself, take up your cross, and follow him ; you may
have your choice ; you may do as you like : come, for all things
are now ready. And if you would now in fact make this
choice, it would put an end to your present difficulties about
your child. Nothing, therefore, can hinder the baptism of your
child, but your continuing to reject God and the Redeemer, by
which you practically renounce your own baptism, and forfeit
all the blessings of the covenant." And you remember my
parting words in your last visit, " Every circumstance of your
own soul, and every circumstance of your dear offspring, calls
upon you without delay, to awake, and to turn to God through
Jesus Christ, in sincerity and truth. O, what joy would it give
me, ere long, to admit you into full communion with the church,
on a profession of a compliance with the covenant of grace, in
which you should appear to act understandingly and honestly ! "
And you are my witness, that at all times I am ready to instruct
you, to pray for you, and if need be, to rebuke you with all
tenderness and kindness.
P. Inspired by the spirit which runs through the New
Haven letter, I must say, that I despise your rebukes, and do
not desire your prayers. " Could I sufficiently dissemble, I
should give you joy, and gain a speedy, easy admittance into
your church ; " but, for my part, I look upon you as little or
nothing better than the very worst of heretics ; for " your prin-
ciples, sir, are too near of kin to those most shocking principles
lately broached in the land, by several who have a fondness for
being authors ; particularly by Mr. Sandeman, and Mr. Hopkins.
Mr. Sandeman says, that faith is obtained, as the most remarka-
ble discoveries have been obtained, the use of the magnet,
Jesuit's bark, and many chemical discoveries ; that is, not when
696 TIIK HALF-WAY COVENANT.
these things, but something else, was looked for. Mr. Hop-
kins says, it is indeed as great an absurdity as can be tliought
of, to suppose that the corrupt, vicious heart does any thing
towards becoming holy, etc., for all the exercises and volitions
of the corrupt, nnregeneratc heart arc certainly the exercises
of sin."
" These principles, sir, I look upon of the most dangerous
tendency of any that were ever broached in the Christian
world. Deism itself not excepted."
M. My dear sir, be cool, and think a minute or two who you
are, and what you say, and what you have been doing. You
are my parishioner. In this character you have made me three
visits before this. In this character you are now talking with
me. You knew my principles before you ever desired me to
baptize your child; and you knew that the church under my
care profess to be in the same scheme of religion with me.
And would you desire that your child should be baptized by
the worst of heretics ! Or would you desire to join with such
a church ! Where is the honesty or consistency of your con-
duct ! You are inspired with a spirit, indeed ; but I fear you
know not what spirit you are of.
As to our sentiments touching total depravity, works done by
unregenerate men, and the sovereignty of divine grace in the
conversion of sinners, we profess to agree with the Assembly
of divines at Westminster; and you know, that their confession
of faith, and larger and shorter catechisms are adopted by the
church of Scotland, as their test of orthodoxy ; and are much
the same with the Savoy confession of faith, which is adopted, in
general, by the churches in Massachusetts and in Connecticut.
But these public formulas declare, as to total depravity, that
" we are utterly indisposed, disabled, and opposite to all good,
and wholly inchned to all evil." And as to works done by
unregenerate men, that "although for the matter of them they
may be things which God commands, and of good use to them-
selves and others ; yet because they proceed not from a heart
purified by faith, nor are done in a right manner, according to
the word, nor to a right end, the glory of God ; they are there-
fore sinful, and cannot please God, or make a man meet to
receive grace from God. And yet their neglect of them is more
sinful and displeasing to God." And, as to the divine sov-
ereignty in the conversion of. sinners, they say, that "all those
whom God hath predestinated unto life, and those only, he is
pleased in his appointed and accepted time effectually to call,"
etc. " This effectual call is of God's free and special grace alone,
not from any thing at all foreseen in man, who is altogether
DIALOGUE IV. 697
passive therein, until, being quickened and renewed by the
Holy Spirit, he is thereby enabled to answer this call," etc.
And the famous Mr. Stoddard, in his Treatise concerning
the Nature of Conversion, says, " If men do not act from
gracious motives, and for gracious ends, they do not the thing
that God commands; there is no obedience to God in what
they do; they do not attend the will of God." And, "There
is an opposition between saving grace and common grace :
common graces are lusts, and do oppose saving grace. Making
his own salvation his end, is contrary to making the glory of
God his last end : hating sin, not because it wrongs God, but
because it exposes him, is resisting the command of God :
bringing every thing into subserviency to his own ends, is
opposite to the bringing every thing into a subserviency to God's
glory. The man that hath but common grace, goeth quite in
another path than that which God directs unto : when he
goeth about to establish his own righteousness, he sets himself
against that way of salvation which God prescribes. (Rom. x.
3.) There is an enmity in the ways of such men as have but
common grace, to the ways that godly men take." Thus Mr.
Stoddard.
And now, my parishioner, I appeal to you, to judge whether
these quotations, out of the confession of faith and Mr. Stod-
dard, " are not as near of kin to those shocking principles,
which you look upon of the most dangerous tendency of any
that were ever broached in the Christian world, Deism itself
not excepted," as any thing I ever advanced from the pulpit or
the press.
And if some of the important doctrines of Christianity
are more obnoxious to you than Deism itself, — that is, if you
are nearer a Deist than you are a Christian, — certainly you are
not fit to be a church member, or to offer your child in bap-
tism, or to partake of the Lord's supper, according to your own
principles; for you say, that men must be orthodox. And you
cannot deny, that the church of Scotland, and the churches in
New England, have as good a right to judge for themselves
what principles are agreeable to the word of God, and of im-
portance to be professed, as you have to judge for yourself
We are willing, that those who look upon the doctrines con-
tained in our public formulas as being worse than Deism, should
hold communion among themselves ; but we think it an incon-
sistency in them to desire to be members of our churches.
P. " Unholy obedience is a contradiction in terms ; for
holiness and obedience are the same thing."
M. In saying this, you condemn Mr. Mather's scheme of
VOL. II. 59
698 THE MAI.K-WAY COVENANT.
an external, graceless covenant, hy wholesale. However,
strictly sj)eaking, what you say is true. And in this view Mr.
Stodd^u-il's words are exactly right, (speaking of the nnregen-
erate :) "There is no obedience to God in what they do."
And thus it is said by the church of England, in her thirty-
nine articles, " Works done before the grace of Christ, and the
inspiration of his Spirit, are not pleasant to God. Yea, rather,
for that they are not done as God hath commanded and willed
them to be done, we doubt not but that they have the nature
of sin." (See article 13.) Do you, sir, believe this ?
P. No ; far from it. Rather I believe, that " all the obe-
dience of an unconverted man is holy obedience." Yea, I
believe, that "the obedience of an unrenewed man, so far forth
as it is obedience, is as holy as any that a gracious man can
yield. Though it is but a partial and imperfect obedience, yet
just so much as there is of obedience, just so much holiness.
And, " A measure of strength is given him by God, to walk in
all his ways and keep all his commands, seeking his glory."
And, in any other view, I must acknowledge that the uncon-
verted covenanter would be "perjured." For to swear to
obey a covenant which we cannot obey, is perjury. And
therefore, had the unconverted no power to yield a holy obe-
dience, it would be perjury in them to enter into covenant
engagements to do it.
M. If I understand you right, and you are in earnest in
this declaration, then you believe that the unconverted are, in
a measure, really holy, and therefore are not totally depraved,
as is asserted in the confession of faith adopted by our
churches. And if this be so, then you are not sound in the
faith. And those who are not sound in the faith, have no
right to church privileges, according to your own principles.
You, therefore, cannot consistently claim church privileges
of any of our churches; indeed, you may think our confession
of faith not agreeable to the word of God, and you may think
the same of the articles of the church of England. If, there-
fore, you would act a consistent part, you should join neither
with us nor them ; but rather form a new church, on a new
plan, with those who think as you do ; for it is absurd for
those who differ in essentials to walk together as brethren.
And to profess our belief in articles of religion which we do
not believe, for the sake of church privileges, is as gross dis-
simulation in the laity among us, as it is in the clergy in
England, who subscribe the thirty-nine articles of that church,
in order to enjoy a benefice, when they do not believe them,
as is the case with the Arians, Socinians, and ArminianS; among
DIALOGUE IV, 699
them. Ill a word, if you really disbelieve the doctrines of
total depravity, and of divine sovereignty, you can by no
means consistently join with us.
P. " These principles deny the present state of the unregen-
erate to be a state of probation : they deny him to be a moral
agent : they deny the justice of punishment for any sin."
M. So says Dr. Taylor, so says Dr. Whitby, so says Dr.
Stebbins, and all other Pelagian and Arminian writers I ever
read. They all agree, that the doctrines of total depravity and
of divine sovereignty, as held by the CalvinJsts, are absolutely
inconsistent with moral agency. They have said it a thousand
times, and they have been answered as often. Thus stands
the controversy. •' Because I have no heart to love God, there-
fore I cannot be bound in duty to love him." '•' Because I am
dead in sin, and opposite to all good, therefore that law which
says, ' Cursed is every one that continueth not in all things,'
cannot justly reach me." "Because we all, with one consent,
excuse ourselves from coming to the gospel feast, therefore
we are not in a state of probation." '• Because God says, ' May
I not do what I will with my own? ' therefore we may say, we
are not in duty bound to regard his law, or hearken to his
gospel" — reasoning which, if it has weight in it, proves the
fundamental maxims of the Bible to be false : for that book
teaches, that we may be dead in sin, and yet deserve to be
damned for that sin ; that God is not obliged in justice, or b}''
promise, to grant converting grace to any impenitent sinner ;
and yet it is the duty of such sinners every where to repent.
But you may, at your leisure, see my sentiments on these
subjects at large, and my confutation of Mr. Sandeman's
scheme of religion, both at once, in a book lately printed at
Boston, entitled An Essay on the Nature and Glory of the
Gospel.
However, I will readily grant, that there is an absolute
necessity of denying total depravity on the one hand, or of
giving up the covenant of grace, and substituting a grace-
less covenant in its room, on the other hand, in order to open
a door for the unconverted, as such, to enter into covenant with
God, and join in full communion with the church, consistently
with truth and honesty. But yet so it happens, that on either
plan men cannot consistently be admitted into our churches.
For if they deny total depravity, they must be deemed not
sound in the faith, according to our approved standard ; and
therefore must not be admitted. And if they substitute a
graceless covenant in the room of the covenant of grace, they
go off from the plan on which our churches were originally
700 THK HALF-WAY COVENANT.
fomulod ; and so, consistently, cannot be members of them.
We must liave a new confession of faith, and a new plan of
church order, and form new ch\n*ches, before either of these
ways will answer the end. Hesides, if the unconverted have
a degree of real holiiiess, and do, though in an imperfect man-
ner, yet really comply with the covenant of grace, then the
imconvertcd are, in fact, entitled not only to the seals,. but also
to all the blessings of the covenant of grace ; even to pardon,
justification, and eternal life ; than which nothing can be more
contrary to the whole tenor of Scripture, which every where
declares all such to be under the wrath of God and curse of
the law, condemned already, liable to be struck dead and sent
to hell at any moment. (John iii. 18, 36. Gal. iii. 10.)
P. The unconverted Israelites made a profession of the
very covenant you plead for ; and why cannot we ?
M. You can, if you will do as they did, namely, " flatter
him with your mouth, and lie unto him with your tongues."
But then you ought not to take it ill if the true nature of your
conduct is, from the word of God, set in a clear light before
you.
P. But I do take it ill ; indeed I do. Particularly the
rebuke you gave me for dissimulation, in my last visit, I do
not take well at your hands ; for I am not the guilty man.
M. The man I rebuked for dissimulation was my parish-
ioner, whose conversation with me was printed in the New
Haven Dialogue ; and who, in his first visit, told me, "that he
did not mean to profess a compliance with the covenant of
grace, when he owned the covenant ; " on which I let him
know that he, for that very reason, had no right, by virtue of
that profession, to claim the seal of the covenant of grace for
his child ; for this very same man afterwards came again to
me to baptize that very same child, and put on a bold face,
and declared, that " he had entered into that covenant," and
therefore had a right to the seal of it.
P. " I shall not trouble myself to defend this parishioner
against the charge of dissimulation." But I am not the same
man.
M. If you are not the same man, why do you take the
charge of dissimulation to yourself now ? Or why did you
pretend to be the same man then ? Why did you call yourself
by the same name ? And why did you begin with me in these
words? — " Sir, I find the dialogue which passed between us
the other day is printed." Is it not evident, by this, that you
mtended then, that I should consider you as the very same
man? But no sooner do I find you contradicting yourself, and
DIALOGUE IV. 701
rebuke you for it, but you cry out, " This dialogue did not pass
between you and me." To use your own words, sir, " it is
easy to see your unlucky mistake." And "it is really pleasant
enough " to see you drove to a necessity of changing your name,
in order to get rid of the fault, which otherwise you must, even
in your own judgment, be reputed guilty of. We have heard
of men's changing their names when pursued for their crimes,
that they might avoid their pursuers ; but did you before now
ever hear of a parishioner that went to his minister to get his
child baptized, that did so ?
P. Be this as it may, the grand question is this, namely :
" Can a man, who knows he has no grace, profess a compliance
with the covenant of grace, without wilful lying?" You say,
he cannot ; I say, he can. Indeed, once I was of your opinion ;
and this was the reason I did not join in full communion ; but
I am of another mind now. And I can, though I know I have
no grace, yet make a profession of a compliance with the cov-
enant of grace, as honestly as any man ; and to charge any one
with wilful lying for this, is virtually to charge the ministers
and churches through the land with that horrid crime.
M. As this is a matter of importance, it deserves to be
thought of seriously, and to be thoroughly looked into : and if
you will be serious only long enough to understand the propo-
sition, you will be forced to believe it.
By the covenant of grace, we mean that covenant which
promises pardon and eternal life to those who comply with it.
By a compliance with it, we mean saving grace ; that is, such
gracious exercises as are infallibly connected with salvation ;
such as repentance toward God, and faith toward our Lord
Jesus Christ, which imply supreme love to God and Christ in
their very nature, and a cordial disposition to a life of sincere
obedience to all God's commands.* By one who has no grace,
we mean one who is entirely destitute of this repentance, faith,
love, and new obedience, which are connected with eternal life ;
being dead in sin.
When, therefore, it is said, that " a man, who knows that he
has no grace, cannot profess a compliance with the covenant of
grace, without wilful lying," the truth of the proposition is as
* A saving compliance with the covenant of grace is what does not, in the
least degree, take place in the unregenerate, but does actually take place in all
true believers. For although it implies saving grace, yet it does not imply
perfect holiness. Those, therefore, who are true believers, may make a pro-
fession honestly ; but those who are not, cannot. To say that a true believer
cannot make a profession honestly, because he is not perfectly holy, supposes
that a saving compliance with the covenant of grace implies perfect holiness ;
which is not true, as is granted on all hands.
59*
7U2 THE HALK-WAY COVENANT.
evident, as wlicii it is said, that "a man who knows that two
and two arc but four, cannot say, that two and two are five,
without wilful lying." And, therefore, as soon as the prop-
osition is understood, it cannot but be believed. There is
no way to avoid it. For, —
1. If you explain down the covenant of grace into a grace-
less covenant, with which a graceless heart may really comply,
it will not help your cause in the least ; for if a graceless heart
may comply with this graceless covenant, yet it still remains a
self-evident truth, that a graceless heart doth not comply with
the covenant of grace. Or, —
2. If you represent an unconverted, graceless man, as not
being dead in sin, and without strength ; but as really having
a degree of spiritual life, and spiritual strength, and s[)iritual
ability to yield holy obedience to all God's commands ; and so
as complying with the covenant of grace, in reality, though but
in an imperfect degree, — it will not help your cause at all ; for
this graceless man, so called, is in fact a gracious man, and is
entitled not only to the seals, but also to the hlessings of the
covenant of grac.e ; because he does, in fact, comply with it.
Rather it runs you into the absurdity of saying that some
unconverted, graceless sinners are real converts and true saints,
and have a title to eternal life ; that is, of expressly contra-
dicting yourself. Or, —
3. If you say, " A graceless sinner may comply with the cov-
enant of grace, with moral sincerity, though not with gracious
sincerity," it will not help your cause. For there is but one
kind of real complying with the covenant of grace ; and this
entitles to eternal life ; for he that really complies with the
covenant of grace, doth, in so doing, act graciously. Thus he
who loves God supremely, with moral sincerity, does love God
supremely, in reality ; but this real supreme love to God is a
gracious and holy love to God. And you have already said,
that "obedience to God is always holy," "and the obedience
of the unrenewed, as holy as any that a gracious man can yield."
But if so, then this obedience is performed with gracious sin-
cerity, as really as the obedience of any gracious man is. But, if
your graceless man does comply with the covenant of grace, in a
gracious manner, he will go to heaven along with true saints:
and therefore that saying of our blessed Savior is not true — " Ex-
cept a man be born again, he cannot see the kingdom of God."
It remains, therefore, that this proposition must pass for a
self-evident truth, which cannot but be believed, as soon as it is
understood, namely, " A man who knows he has no grace, can-
not profess a compliance with the covenant of grace, without
DIALOGUE IV. 703
wilful lying." You may as well say, that black is white, or
that a dead man is alive, or that a graceless sinner is a real
saint, as say, that " a man, who knows he has no grace, can
profess a compliance with the covenant of grace, honestly and
with a good conscience," and therefore a man must either not
know what he is about, or his conscience must be very much
seared, or he will not dare to profess a compliance with the
covenant of grace while he knows he has no grace ; indeed, it
is a full proof that a man is, to a great degree, destitute of moral
honesty, if, with his eyes open, he dare to make such a pro-
fession. It is at least as gross wickedness as that which Ana-
nias and Sapphira were guilty of, in saying. This is all the
money, when they knew that it was not all. They lied to the
Holy Ghost ; and this man flatters God with his mouth, and lies
unto him with his tongue. (Ps. Ixxviii. 36.)
To be consistent, therefore, we must vote the covenant of
grace out, in our church, and vote in a graceless covenant in its
room, or you cannot be admitted as a member. And if Ave
should vote out the covenant of grace, and vote in a graceless
covenant in its room, we should, so far as this vote should have
influence, cease to be a visible church of Christ. Nor should
we have a visible right to baptism and the Lord's supper, which
are seals of the covenant of grace, and of no other covenant ;
for there are but two covenants which now take place between
God and man, namely, the covenant of works, and the cove-
nant of grace. (Rom. iii. 27.)
P. I am not able to think of this seriously, and to answer it
honestly ; I have no other way, therefore, to get rid of the
truth, but to misrepresent and ridicule it. However, I have
two objections against this scheme, namely, 1. The church
cannot know who do really comply with the covenant of grace ;
nor, 2. Can any join with the church but those who have full
assurance.*
* Objection. Baptism alone makes me a church member, or it does not. If it
does, then I have a right to the Lord's table; if it does not, then the church have
no right to discipline me.
Answer. If baptism alone gives a right to the Lord's table, then all baptized
persons in Chi-istendom, young and old, good and bad, the excommunicated not
excepted, have an equal right ; which none ^\-ill grant. And if the church have
no right to discipline any but those -who have a right to come to the Lord's table,
then they have no right to discipline any who are guilty of heresy or scandal ;
for such have no right to come to the Lord's table. The objection is founded on
two propositions, both of which are false, even in the judgment of the objector,
namely: \. That baptism alone gives a right to the Lord's table, without any
other quaUfication whatsoever ; upon wliich rule, even the excommunicated can-
not be debarred. 2. That the cliurch have no authority to exercise discipline
over any but those who have a right to the Lord's tal)lc ; upon which rule, those
who are disqualified for the Lord's table, by heresy or scandal, are not subj ccts
of discipline.
704 THE HALF-WAY COVENANT.
M. You may find a full answer to these objections in what
I have already pid)lisluHl on this subject, which you appear not
to have attended to. Hut pray, what rule would you have the
church proceed by in the admission of members? Would you
have certain evidence, that the candidates for admission have
the requisite qualifications insisted on by the church?
P. Yes, indeed. For, " this is my principle — that every man
asking special ordinances is as ccrtahdy (jualified to partake of
the Lord's supper, as he is to breathe, unless there is certain
evidence that he is disqualified."
M. But one, who is at heart a Deist, and who lives secretly in
adultery, may. to answer political ends, "ask for special ordi-
nances," and there may be no "certain evidence " of his crimes.
Therefore, according to this new divinity, this infidel, this
adulterer, is as certainly qualified to partake of the Lord's sup-
per, as he is to breathe.
P. Shocking consequence ! However, this I lay down for
an infallible truth, that all who have visibly entered into cove-
nant, as I have done, " to walk in all God's ways, and to keep
all his commands," are bound by their own vow to attend
special ordinances."
M. What! bound, though they know themselves to be un-
qualified? Is the above-mentioned infidel and adulterer bound ?
What ! bound in the sight of God, and a well-regulated con-
science, to come to the Lord's table, as he is? Pray, who
bound him? God never did; nor does the vow he publicly
made to " walk in all God's ways, and keep all his commands,"
bind him to come as he is ; for this is what God never com-
manded.
And it is equally evident, that God never commanded men
to make a lying profession in any instance, either verbally or
practically. But to seal a covenant is, practically, to profess a
compliance with it. To seal a covenant, therefore, with which
we know we do not comply, is what God never commanded ;
yea, it is what God has forbidden in every text in the Bible
which forbids lying. So that, if the covenant to be sealed in
baptism and the Lord's supper, is the covenant of grace, as you
allow it is, then those who know they have no grace, are for-
bidden to seal it, by every text in the Bible which forbids lying ;
and therefore that command, '•' Do this in remembrance of me,"
is, beyond all doubt, a command which respects believers, and
them only ; agreeable to the publicly professed belief of the
church of Scotland, and the churches in New England, held
forth in their public formulas. Indeed, it is the duty, the indis-
pensable duty, of every one to whom the gospel comes, and
DIALOGUE IV. 705
their highest interest, to comply with the covenant of grace, and
that on the very first invitation. As soon as the glad tidings
come to our ears, "Come, for all things are now ready; who-
soever will, let him come; " we ought not to delay a moment,
we ought not to make one excuse, we ought not to feel the
least reluctance ; no, rather, on the contrary, we ought, with
Peter's hearers, to receive the word gladly, that same day, and
to make a public profession and join with the church the first
opportunity. (Matt. xiii. 44.) And to neglect this is a sin so
great and aggravated, as to expose the neglecters to be given up
to God in this world, (Luke xiv. 24.) and to be cast off for-
ever in the world to come. (Mark xvi, 16.) So that your
mouth is stopped, and you stand guilty before God. But, to
return to a consideration of your visible standing. Pray, sir,
were you esteemed a church member, in full communion, in the
town where you lived before you moved into this parish ?
P. No, sir, by nobody. I never looked upon myself to be a
church member, in this sense of the phrase. I never meant to
join with the church, nor did the minister or the church mean
to receive me as a church member; and accordingly, I never
met with the church when they had church meetings upon
church business. I never staid when the church was desired
to stay, as they sometimes were, after worship on Sabbaths, and
at other times. I never voted when the church were called to
give in their vote in any matter whatsoever. Nor had I any
right to go to the Lord's table without making a public pro-
fession over again, and thereby joining ivith the church, as the
common phrase was. No such thing was allowed where I was
brought up. So that I did not think myself a church member
before I moved into this parish, nor was I esteemed and used as
a church member ; yea, it never entered into my heart, to pre-
tend any such thing, till my New London patron taught me to
say so, and to put in these high claims, and to deny my old
principles, and contradict myself, and finally, even to deny my
own name, and pretend to be another man. And since then I
have felt " bravely,''^ and have looked down upon you with
great contempt.
M. The more men mock God in religion, the more proud,
haughty, and insolent, are they apt to be towards their fellow-
men. A religion begun in ignorance like yours, and carried on
and perfected in this shocking manner, if it may do to live with,
yet will not do to die by.
P. Be this as it may, yet to say, as you do, " Better do
nothing than lie," tends to increase the number of prayerless
706 THE HALF-WAY COVENANT.
persons, and praycrless families, to put an end to all means, and
in the end to overthrow all religion.
M. Doth not God himself say, (Keel. v. 5,) " Better is it that
thou shonldcst not vow, than that thou shouldtst vow and not
pay"; that is, in other words, "Better do nothing than lie."
And will you condemn the Holy One of Israel ? Either give
up the Bible, or abide by its sacred maxims. Besides, there is
a difference between covejianting transactions and cojmnon
means ; and accordingly, Christ ordered his ministers to " preach
the gospel to every creature; " but lie did not order them to
baptize every creature.
For graceless sinners may licar the gospel preached, may
hear all the truths and duties of it explained, proved, and urged,
and may attend, yea, may be very attentive, and meditate on
them day and night, till they are pricked at the heart ; they
may forsake vain and vicious company, become sober, serious,
deeply distressed about their eternal welfare ; they may spend
much time in secret prayer, and an awakened sinner cannot fail
to do it, and frequently spend whole days in fasting and prayer,
as Mr. Brainerd used to do, under his terrors, when he w^as un-
converted ; (pray read his life ;) I say, graceless sinners may do
all this, without making any profession of godliness. Yea, they
may do all this, and yet in all profess that they have no grace,
no love to God in their hearts, but are dead in sin.
You insinuate, that the doctrines which I preached tend to
licentiousness. I appeal to facts. Look from the reformation
down to this day ; look through England, Scotland, and Ire-
land ; look through the British colonies in America, and through
our West India Islands ; and put the question : When and where,
and among whom, has there been, or is there now, the greatest
strictness maintained, and the most constant, diligent, and pain-
ful attendance on means? Either among Calviiiists, who heartily
agree with the Westminster confession of faith and catechisms,
and where these doctrines are taught privately, and preached
publicly; or among Pelagians, Arminians, and Semi-Arminians,
who are constantly teaching and preaching in another strain ?
While the Assembly of divines sat at Westminster, composing
the formulas, which I am now vindicating, London, that great
city, was full of sermons, and prayers, and strictness; but since
these doctrines have been laid aside, and contrary doctrines in-
troduced, they are become very licentious and debauched. The
more you flatter the sinner, the farther will he run from God
and all good. But tell him the truth, pierce him to the heart,
and he will begin to cry. " What shall I do to be saved? "
DIALOGUE IV.
707
P. But can an unconverted sinner say the Lord's prayer,
and speak true ? that is, can he profess to God, that he hath all
those holy and pious affections in his heart, which our Savior
designed those words to express ?
M. I also will ask you one question ; answer me ; and then
I will answer you. Is not the man who thus says the Lord's
prayer entitled to pardon and eternal life ?
P. No doubt he is. For our Savior says, " If ye forgive
men their trespasses, your heavenly Father will also forgive you,"
with a design to explain in what sense he meant that petition
should be made, " Forgive us our debts as we forgive our debt-
ors." And besides, in the same sermon, he expressly declares,
that every one that asketh receiveth.
M. It therefore follows, that no unconverted man ever said
that prayer, in that sense, unless you will own, what seems to
be a necessary consequence of the scheme you are pleading for,
that some unconverted men are entitled to pardon and eternal
life ; which is so contrary to the most plain and express declara-
tions of Scripture, (John iii. 18, 36. Gal. iii. 10,) that, as yet,
you have not ventured to own it.
Thousands, no doubt, have, after a sort, said the Lord's prayer,
who have fallen short of eternal life. For the Papists say the
Lord's prayer oflener than Protestants do, ten to one, and for
every Pater-Noster they count a bead. And while sinners are
secure in sin, such kind of praying, — that is, using words with-
out any meaning, — will quiet their consciences ; for they now
think they have done their duty. " For without the law, sin
was dead ; " and so, •' I was alive without the law once." But
no sooner do they fall under deep convictions, but that they
find something else to do. Pray read Mr. Brainerd's Life, and
there you may see how an awakened simier feels, and how
he prays.
P. Thus far, sir, I have acted the part of a disputant. I
have passed over nothing in the New Haven letter that is new
and to the purpose ; for this letter-writer has not said one word
for my old beloved scheme, the half-way. Now, therefore, I
beg leave to assume the friendly, honest character which I
sustained in my first visit ; for, let others do as they will, I
am resolved to be an honest man. Wherefore, to sura up
the whole, —
1. I believe, that there is but one covenant, of which baptism
and the Lord's supper are seals ; and that he that is qualified
to ofier his children in baptism, is equally qualified for the Lord's
table ; and, therefore, that the half-way practice is not accord-
ing to Scripture.
708 TMK HALK-WAY COVENANT.
2. I believe, that any man, who seals any covenant, doth, in
and by the act of sealing, declare his coiuj>liance with that cov-
enant wiiich he seals; becanse this is the import of tlie act of
sealing.
3. I believe, that it is of the nature of lying, to seal a cove-
nant with wliich I do not now, and never did, comply in my
heart ; but rather habitually and constantly reject. Tlierefore,
4. I believe, that a man who knows he has no grace, can-
not seal the covenant of grace, honestly and with a good con-
science.
5. I believe, that the only point which needs to be settled,
in order to settle the whole controversy, is this, namely : Are
baptism and the Lord's supper seals of the covenant of grace,
or of a graceless covenant ?
6. I believe, that there are but two covenants between God
and man, called, in Scripture language, "the law of works," and
" the law of faith," but commonly called " the covenant of
works," and "the covenant of grace;" and that the doctrine
of an external covenant, distinct from the covenant of grace, is
not from heaven, but of men. Thus, sir, you have my creed.
M. Sir, I hope the time will soon come, when you and all
my other parishioners, through the country, will well under-
stand the controversy, and be able to judge for yourselves what
is truth and what is not so. In the mean time, remember, my
friend, that he that knoweth his master's will and doth it not,
shall be beaten with many stripes. Behold, now is the accepted
time, and now is the day of salvation ; therefore to-day, if you
will hear his voice, harden not your heart. Every moment in
which you continue practically to renounce your baptism, by
rejecting Christ Jesus and his gospel, you hang over hell, ready
to sink, under the curse of the divine law, into eternal burnings ;
for he that believeth not is condemned already. Wherefore
repent and believe the gospel.
Some seem to think that baptism alone makes a man a
Christian, and brings him really mto the covenant of grace, so
as that he is no longer under the covenant of works, as the
unbaptizcd are. But the apostle Paul did not think so. For
he, speaking to the baptized Galatians, among whom he feared
there were some \vho were self-righteous, Christless sinners,
says, " As many as are of the works of the laAv are under the
curse." "As many," be they circumcised, and baptized too,
"as are of the works of the law,'' as depend on their own works
for justification in the sight of God, "are under the curse;"
even they are under the curse; for it is written, "Cursed is
every one," etc. But if baptism delivers men from the cove-
DIALOGUE IV. 709
nant of works, they cannot any one of them be under its curse.
For no man is liable to the curse of a law which he is not
under. Besides, in this apostle's view of things, it was pe-
culiar to true believers to be really in the covenant of grace,
and not under the law as a covenant of works. (Rom. vi.
14.) "For sin shall not have dominion over you, for ye are
not under law, but under grace." For, according to this
scheme of religion, every soul is either married to the law, and
these bring forth fruit unto death ; or married to Christ, and these
bring forth fruit unto God. Wherefore, know assuredly, that
your baptism, although it increases your obligations, and so
enchances your guilt, yet it alone gives you not the least right
to any one of the peculiar blessings of the covenant of grace, so
as at all to exempt yon from the curse of the law ; but you are
now, this moment, in fact, as liable to be struck dead and sent
to hell, by the divine justice, as any unbaptized sinner in the
land. And should you die in the state you are now in, you
would most certainly be damned along with the unbaptized hea-
then ; only your hell would be hotter than theirs. Matt. xi. 20
— 24. For if thou be a breaker of the law, thy circumcision is
made uncircumcision. (Rom. ii. 25.)
Wherefore I advise you, —
First of all, immediately to repent of your sins, and return
to God through Jesus Christ, looking only to free grace through
him for pardon and eternal life. For I testify unto you, that
if you trust in your baptism to recommend you to God, Christ
shall profit you nothing. (Gal. v. 2.) Wherefore give up this,
and all your other self-righteous claims, and apply to the mere,
pure free grace of God, through Jesus Christ, as all your
hope. For, as to acceptance with God, there is no difference
between the circumcised Jew and the uncircumcised Greek, or
between the baptized nominal Christian and an unbaptized
Indian. (Rom. iii. 22.) If you will thus repent and believe the
gospel, and in this way, not in falsehood, but in truth, " avouch
the Lord Jehovah to be your sovereign Lord and supreme good,
through Jesus Christ," you shall, in fact, have your choice ; that
is, have God for your God and portion in time and eternity.
This, my dear Parishioner, this is the way to take upon you
your baptismal covenant, and to get delivered from the curse of
the covenant of works, and to enter into the covenant of grace,
in reality and in truth. This, therefore, do without delay. And
having done this, then make a public profession of religion, and
join yourself to God's people, and bring your dear child and
dedicate it to the same God to whom you have dedicated
yourself And let it be the business of your life to bring up that,
VOL. II. 60
710 THE HALF-WAY COVENANT.
and your other children, in the nurture and admonition of the
Lord.
And now, as you travel through the country, — for I under-
stand you are become a great traveller, and gain admittance into
all comjxmics, and among men of all denominations and charac-
ter, — I advise you to use your utmost influence to diffuse a
friendly spirit every where, among all your acquaintance, in this
controversy. Particularly, urge it upon parishioners of your
acquaintance, to treat their ministers in a respectful manner,
while they apply to them for light and instruction, or when they
undertake to dispute these points with them ; especially, wher-
ever your influence extends, let no man on our side of the ques-
tion, treat his minister ill because he is in the opposite scheme.
It is not manly, it is not Christian-like, it is not prudent, to do it.
For there is no way to promote truth so effectually, as to hold
forth light in love ; and to treat your opponents in a kind and
friendly manner. For my part, I have a high esteem for many
in the ministry, who differ, in their practice in the admission of
persons to sealing ordinances for themselves and for their chil-
dren, from what I think is right. For it is a controversy which
has not been attended to, nor is it an easy thing, at once, to get
rid of the prejudices of education, and in the face of a frowning
world to espouse the true Scripture plan. I have great hopes,
however, that ere long we shall think and act nearer alike, when
there has been sufficient time to understand one another, to weigh
and deliberate, to get rid of the prejudices of education,
etc. In the mean time, I most earnestly desire, that the contro-
versy may be carried on, in the most open, fair, honest, cool, calm,
friendly manner possible.
Who this letter-writer is, is not known by the public, as he
has secreted his name. And whether it was with design, or
through inadvertence, that he hath given up the doctrine of
total depravity, as held forth in Scripture and in our public for-
mulas, I shall not determine. Perhaps, on second thoughts, he
will retract every thing he hath said, which hath that aspect. I
wish he may. But if it should come to pass, as I fear it will,
that in the course of this controversy, numbers should openly
fall off to the Arminian scheme, in order to defend their lax
manner of admission to sealing ordinances, I advise you, to
keep by you, and to spread every where among your acquaint-
ance, the Westminster Confession of Faith, and larger and
shorter Catechisms ; a book which will be of exellent service
to teach people sound doctrine, and to guard them against
Arminian errors.
To conclude, I shall always retain a most grateful sense of
THE HALF-WAY COVENANT. 711
your kind treatment of your minister, when acting yourself, and
be always ready to do every kind office in my power, which
either you, or any other of my parishioners, shall need at my
hands. I esteem it among the great blessings of my life, that
I live in a parish, and among a people, so well disposed to treat
a minister with that respect which is due to his office. And
I hope you may never find me wanting in any instance of
kind and friendly conduct towards you. I wish you the best
of Heaven^s blessings. — My dear Parishioner, adieu.
INDEX.
The Roman numbers designate tbe volume, the figures designate the page
A.
Abimtt, natural, extent of, i. 93, 100.
Abraham, -wisdom of God in his dealings -with, i. 33, note.
vocation of, i. 320. ii. 23.
how justified by works, i. 380, 39o.
Abrahamic covenant, ii. 463. (See Covenant.)
Acceptance with God, way and manner of, for sinners, what, i. 332, 333.
Adam, the public head and representative of his posterity, i. 36, 155, 224, 230,
234, 235.
his sin imputed to them, i. 223, 224.
moral image of God in which he was created, what, i. 135 — 137.
how lost by the fall, ii. 635, 636.
made a free agent, i. 275, 276.
his love to God before the fall, ii. 628—636.
his original obligation to love God, what, i. 183, 225.
his obligation did not cease, nor was it diminished by the fall, i. 242 — 244.
guilt of his first sin, what, i. 226, 227.
his conduct after his first sin considered, ii. 582, 583.
his trial just, i. 225, 226 ; and good, i. 228.
his representing his posterity, justice of, i. 228, 229.
Adoption, spirit of, what, i. 351, 352.
Advantages of the heathen, what, i. 107.
of the Jews, what, i. Ill — 116.
Affections, holy, excited by divine truth, i. 509. ii. 439 — 444.
Amusements, vain and fashionable, sin and danger of, ii. 247.
hinderances to piety, i. 551, 552.
Antediluvians, dealings of God with, i. 317 — 319.
wickedness of, ibid.
Antichrist, reign of, i. 324.
Antinomians, definition of, ii. 311.
. doctrines of, i. 524, 525. ii. 213, 214.
errors of, respecting humiliation, i. 206, 207.
• respecting faith, i. 291, 298. ii. 161, 601.
respecting satisfaction for sin, i. 290.
respecting the law and its requirements, ii. 584.
have no true idea of the grace of the gospel, ii. 311 ; nor of their need of
grace, and the atonement, ii. 585.
are enemies to the gospel, ii. 311.
Antinomian spirit, the source of infidelity, ii. 319.
Antinomianism, gross and refined, difference between them, i. 524.
blow at the root of, i. 491 — 525.
Angels, elect, ii. 53.
confirmed in holiness, when, ii. 54.
uses of the fall of angels and men to them, what, ii. 53.
60*
714 INDEX.
Ajigcls, their rcflcntions, ii. o.j — .57.
on the death of Christ, ii. 57.
Angels, their retieetioiis on the death of Antichrist, and millennium, ii. 69.
their fj;lory consists in, wliat, i. .'581.
Apostasy of anf^els and men conducive to the glory of God and the good of the
moral system, ii. CA.
Aristocles, minister of the ehnrcli in Siena, character of, i. G07.
Arminians, errors of, respecting the doctrines of grace, what, i. 307.
rcsjiecting the law and its reiiuircments, ii. 583.
religious exercises of, not according to the gospel, i. 390, note.
Atheism, practical, Avhat, i. 529, 530.
Atonement of Christ, necessity of, i. 257—272. ii. 284, 294, 296.
design of, ii. 283.
made by his blood, i. 280.
opens the way for the free exercise of grace to sinners, i. 286.
not as paying a debt, i. 291.
extent of," i. 292—296.
sufficient for all mankind, i. 279 — 285.
consequences of supposing it limited to the elect, i. 294. ii. 187, 188.
objections to its universality answered, i. 301 — 310.
importance of the doctrine, ii. 282.
necessary, why, i. 301 — 310.
taught by the Mosaic dispensation, i. 391.
the importance of seeing our need of it, i. 270 ; seeing our need of Christ,
■what, i. 271. ii. 245, 317, 383.
Assurance, ClirLstian, attainable, i. 177, 178. ii. 658; and how, i. 501. ii.
225—228, 238.
was possessed by all Christians in the apostolic age, ii. 236, 237, 657.
doctrine of, considered, ii. 225 — 228, 265.
not of the essence of faith, i. 494 — 496.
controversy about it, considered, ibid.
Marshall's'-views of, ii. 188, 189.
Authades, account of, i. 607.
Awakened sinners, doings and exercises of, considered, i. 156, 166 — 168.
directions to be given them, what, ii. 574, and passim.
nature of their prayers, what, ii. 251, 688, 689.
B.
Backsliders, to return to God, how, i. 317, 318. ii. 243.
Baptism, qualifications for, what, ii. 490, 492, 640, 641.
design of, what is implied in this covenant, ii. 492, 669, 674, 675.
covenant entered into by adults, what, ii. 640.
duty of those under baptismal vows, what, ii. 675, 676, 689, 691.
obligations arising from thence, what, i. 543 — 545.
infant, a covenant entered into by the parent, ii. 508, 675.
Dickinson's notions of, ii. 652.
does not entitle the subject of it to all church privileges, ii. 511, 512 ; nor
lay God under any obligations to grant them saving grace, ii. 588, 674, 690.
duty of parents who have dedicated their children to God in baptism, how
neglected, i. 544. ii. 675, 682.
directions given to pei-sons, how to become fitted to offer their children in
baptism, what, ii. 694, 695, 708, 709.
and the Lord's supper, seals of the covenant of grace only, ii. 488, and
passim.
Believers, and their services, accepted in Christ, i. 55 ; and rewarded, ibid.
not justified /or their faith, i. 397.
how justified, ii. 398.
their spiritual conflict, i. 176, 177.
their views in believing, what, i. 401.
Believing that our sins are forgiven, not justifying faith, ii. 502, and passim.
INDEX. 715
Bellamy, Joseph, Dr., his directions how to profit by a perusal of his works,
what, i. 11, 12.
Benevolence of God, i. 259
tendency of the gospel to produce, i. 361.
Blessings of the gospel conditional, i. 521. ii. 202, 203.
temporal, all the frixits of Christ's purchase, i. 313.
Blameworthiness of the sumer, denial of, is a denial of the divinity of God,
ii. 578.
Blood of Christ, efficacy of, i. 280.
gives encouragement to all simiers to return to God, i. 293.
Boston, Mr., on the two covenants, scheme of, ii. 199, note.
c.
Calling, effectual, what, ii. 445. ,
Calvinistic doctrines, whether they tend to licentiousness, or to the disuse of the
means of grace, considered, ii. 706.
Carnal mind, enmity of, proved, ii. 610, 611.
■ consists in what, ii. 613 — 618.
Character of the persons addressed in St. Paul's Epistle to the Galatians, i. 363.
Charity, evangelical, what, ii. 580, 581.
Christ, the second Adam, i. 231, 236.
the anointed, i. 282.
infinite dignity of, i. 280, 418, 419. ii. 256.
High Priest, i. 272, 282.
sufficiently authorized to be a Mediator, i. 281.
divine and human nature of, united, i. 427 — 429.
humiliation of, i. 429.
exaltation of, i. 433.
intercession of, i. 286.
necessary that he should be God, i. 426, 484.
has made satisfaction to divine justice, i. 282, 286.
Christ's death, designed not to procure a repeal of the law, nor any abatement of
it, i. 70 ; but to fulfil all the demands of the law, i. 71.
not to lessen the evil of sin, i. 289.
not to draw forth the love and pity of God to sinners, i. 289, 290.
designed to honor the divme law, ii. 312 — 316.
the highest proof of the goodness of the law, ii. 319.
Christ formed in the soul, what, ii. 428.
Christian faith, assent to the articles of, has been uniformly a term of communion
in special ordinances, in New England, i. 597.
Christian, marks of, what, and how discovered, i. 193 — 200.
character of, drawn by our Savior, ii. 228.
Christianity, happy effects of^ considered, i. 590.
Christian love, what, i. 119 — 123.
diligence and watchfulness, motives to, i. 208 — 215.
Christless sinner, what is meant by, ii. 585.
• has no covenant right to any good, ii. 592.
Children, morally depraved, i. 137 — 140.
whether desirable, since they are born in sin, i. 254.
of believers, entitled to baptism, and why, ii. 467.
advantages of baptized children, piously dedicated to God, ii. 509.
the Lord's property, why, i. 539.
Coming to Christ, consciousness of, necessary to assurance of hope, i. 613
—525.
Compliance ^^ ith the gospel and enjoyment of its blessings connected, ii. 546,
547.
Conmion and special grace, difference between them, what, ii. 562, 663.
Confidence, difference between true and false what, i. 181, 182, note.
no proof of orthodoxy, ii. 660.
Conscience, a case of, resolved, i. 411.
716 INDKX.
Conscientiousness in wrong conduct does not exempt from blame, ii. 661.
Constitution, originid, made with Adam, i. 224.
holy, just, and f;ood, as relates to Adam, i. 225.
equitable for liis posterity, i. 228, 22'J.
Conversion, true, nature and manner of, what, i. 160, 336.
consists in what, i. 1G3. ii. 218, with note.
evidences of, what, i. 194.
counterfeits of, what, i. 1G2.
Convictions, genuine, what, i. 159.
legal uses of, what, ii. 94.
necessarily precede conversion, i. 404.
Cornelius, in what sense a believer, and accepted before hearing the gospel, ii. 484.
Covenant, a conditional, what, ii. 531.
of works, what, ibid.
of grace, what, ibid.
graceless, what, ibid.
complying with, what, ii. 531 — 533.
entering iuto, what, ii. 533, 534.
unconditional, what, ii. 534.
of grace, blessings of, what, i. 351, 352.
condition of, what, i. 354. ii. 202, 204.
stability of, i. 354.
is conditional, i. 520, 521. ii. 202, 547.
conditions to be complied Avith, before entitled to its blessings, i. 621.
is made to believers, ii. 459 ; and to none else, ii. 587.
the only covenant between God and man, ii. 090.
seal of, may be applied to infants, ii. 467 ; parents covenant for them,
ii. 507, 508.
Gentiles admitted into this covenant on the day of Pentecost, ii 484 ; their
profession, what, ii. 484 ; their evidences of grace, what, ii. 487.
complying with it, what, ii. 532, 685, 686.
performing the conditions necessary to enjoy its blessings, ii. 546, 547.
rcquu-cs holiness, ii. 680 ; sincerity insufficient, ii. 702.
no graceless heart comjilies with it, ii. 686.
with Abraham, a covenant of grace, ii. 463, 545.
was conditional, ii. 547.
consequences of supposing it unconditional, ii. 548, 549.
required faith and holy obedience, ii. 547.
circumcision its seal, ii. 465.
baptism, seal of the same under the gospel, ii. 467.
: promised eternal life to them that complied with it, ii. 465, 647.
faith entitled Abraham to its blessings, ii. 465.
graceless, none existing between God and man, ii. 483, 523, 527, 691,
693.
definition of, ii. 531.
■ supposed conditions of, ii. 532.
use of it, a proof of gracelessness, ii. 663.
laid aside when religion is revived, ii. 664.
external, in what sense understood by Mather, ii. 459.
• • essentially different from the gospel covenant, ii. 482 — 488.
vague and unintelligible, ii. 494 — 499.
not a means of conversion to sinners, ii. 554.
• is inconsistent, ii. 509 — 520, 552.
not adapted to the state of a sinner under conviction, ii. 498, 499.
compliance with, not a means of grace and conversion, ii. 518.
■ no detinable qualifications short of repentance and faith, ii. 497, 537, 639, 541.
Mr. Mather's scheme, view of, ii. 629, 598, 600.
is inconsistent, ii. 461, and note, 509.
with the Israelites at Sinai, what, ii. 471.
conditions of, with which the Israelites professed to comply, ii. 471, 472.
the same as repentance and faith, ibid.
INDEX. 717
Covenant, in what sense it was a covenant of grace, ii. 481.
the law of Moses the nile of duty in this covenant, how understood by
Jesus Christ, ii. 475.
the law required holiness, ii. 475 — 477.
Covenanting, church, qualifications for, what, ii. 495 — 498, 654, 661, 692.
promises of sincere endeavors insufficient, ii. 496, 497.
unregenerate unbeheving persons improper subjects for, ii. 498 ; have no
right to promise obedience by divine assistance, ii. 593, 598.
compliance with the covenant of grace alone entitles to its blessings, ii. 601,
646, 547.
■ views and feelings with which we ought to covenant, ii. 501, 502.
assurance not necessary to it, ii. 503, 656.
different circumstances of the first Christians and professors of the present
day, to be considered in judging of qualifications, ii. 507, 508.
unregenerate persons improper subjects for covenanting, ii. 538, and passim,
ii. 587 ; have no title to any divine blessings, ii. 591 ; have no holy exercises,
ii. 294 ; their enmity against God disqualifies them for sealing ordinances, ii.
617; directions given to such, how to become fit and worthy subjects of' it,
ii. 710.
Covenant, half-way, considered, ii. 667.
nature of, what, ii. 705.
not practised upon at the first settling of New England, ii. 668, 683, 684.
sets aside the command of Christ, ii. 670.
profession made by those who own it, what, ii. 671, 672.
absurdity of, ii. 690.
effects of, what, ii. 683.
why this covenant is retained and practised upon, ii. 684, 699, 700.
Church of God miraculously preserved in the world, i. 326.
primitive, not an example to others in the admission of members, and
why, ii. 654.
visible, nature of, ii. 466.
believers the only proper subjects of admission into it, ii. 479 ; none others
comply with the conditions of the covenant, ii. 525, 526.
Churches, duty of, respecting the admission of members, what, i, 600. ii. 653.
duty of, towards baptized persons, what, i. 544.
Creation, account of, ii. 43.
Cross of Christ, motives and encouragement from thence to repentance and
reconciliation, ii. 253 — 255.
calls to repentance, ii. 387, 388.
displays the divine perfections and the evil of sin, ii. 258, 259, 387.
Creed, Apostles', so called, very ancient, ii. 637
articles of, what, ibid.
Christian, compared with the Arminian, and that of Mr. Mather, ii.
638.
belief of, implies what, ii. 640.
Creeds and confessions, necessity and use of, i. 391, 598.
Dunlap's decision of, respecting, i. 599, 605.
Christian communities have a right to form and impose them, i. 598, 599.
in what cases they may be altered, i. 604, 605.
Cudworth, Dr., his notions of the present system of the world, as being the best,
u. HI.
Mr., errors of, respecting the foundation of love to God, ii. 290, note, 303,
note, 305, note, 344.
D.
Dana, Rev. Mr., strictures upon, i. 611, and passim.
David, the great evil of his sin, in the case with Uriah, consisted in, what, i. 466.
conduct of, what, ibid.
Day of grace, enjoyed by all gospel sinners, i. 328.
Death, threatened to Adam, temporal, spiritual, and eternal, i. 227.
718 INDEX.
Death, the same inii>lied in the eursc upon all transgressors, ii. 588.
Declarntivo glory of (lod, does (Jod design to jironiotc it, ii. 111.
Decreeing the misery of his creatures, inconsiatont with the gooduoss of GK>d,
ohjcction to, answered, i. if), note.
Delight in God, true and false, what, ii. G20.
Depravity of man, i. 137.
its extent, i. 142 — loU.
manifest in children, i. 137 — 110.
seen in their love of self and contempt of God, i. 143 — 148.
in their departure from God and hatred of him, i. 148 — 150.
in their resisting the spirit of grace, i. 1G3.
in their ojtposition to the gospel, i. 165.
in their criminality of it, i. 163 — 165.
evidences of it, i. 238.
total, definition of, ii. 554.
Dcvotodncss to God, what, i. 131, 132.
reasonableness of, i. 201, 208.
necessity of, i. 210.
obligations to, what, i. 360.
directions to it, i. 214.
Difference of sinners under the strivings of the Spirit, i. 327.
Difficulties of believing the gospel, from what arising, ii. 220.
Discipline, not maintained by false churches, ii. 617.
Directions to be given to awakened sinners, what, ii. 674.
Doubting, mistakes about it, what, i. 181, 182.
is different from weak faith, ii. 162, 163.
Divinity of Christ, i. 417, and passim.
Divine illumination, nature of, ii. 414 — 423.
effects of, ii. 423—448.
Edwards's views of, ii. 423.
Divine will, can that be evil which coincides with the, considered, ii. 122.
Duty, what God requires of us in his law, i. 14, 15.
motives from which it must be done, i. 25.
the measure of which God requires in his law, what, ibid. i. 126.
E.
Edwards, President, opinion of his works, ii. 423, 425, 662.
Election, personal and absolute, i. 300.
Elect, God's designs towards, what, i. 250.
under condemnation while imbelievers, i. 306. ii. 588.
Election Sermon, i. 577.
Enlightened sinners invited to come to Christ, i. 616, 617.
Enmity against God and Christ the same, ii. 622.
against God, whether arising from considering God as our enemy, ii. 601.
are we enemies only to false ideas of his character, iL 607 ; or to his true
character, ii. 609.
in what does this enmity consist, ii. 615.
criminality of it, ii. 617.
Encouragement to return to God throngh Christ, ground oi^ ii. 216.
to all sinners to return, i. 297.
Enthusiasts, love and zeal of, what, i. 141, 162.
faith of, i. 347.
delusions of, i. 348.
conduct of, what, ii. 237, 241, 242.
false pretensions of. i. 10, 11.
Eternal damnation of the impenitent, just and glorious, i. 66 — 60, 102.
Eunuch, faith of the, what, ii. 485, 681.
Evidences of revelation, external, insufficient to convince the heart, ii. 173, note,
274.
Examination, self, how to bo performed, i. 193.
INDEX. 719
Examination, standard by •which, i. 194, 195.
Excellency of the divine nature, the foundation of moral obligation, i. 75.
Excellence, moral, odious to sinners, i. 96 — 100.
Existence, whether a blessing, considered, i. 251.
Exhortation and promises of the gospel, a view of, ii. 563.
Experiences, difference of, in the unconverted, L 327.
Fall of Adam foreknown, i. 229, and decreed, hoAV i. 230.
man's deplorable state by it, i. 251.
manner of, what, ii. 45.
temporal evils entailed on mankind by it, what, i. 312.
reflections of the elect angels upon, ii. 55.
of angels and men wisely permitted by God, i. 43. ii. 52.
to display his own perfections, i. 44. ii. 64, 67, 139.
Faith, saving, nature of, i. 331, 338.
definition oi, ii. 248.
— — consists in, what, i. 338. ii. 248.
all unregenerate men destitute of, i. 359. ,
various senses of, i. 339.
justifying, what, i. 340, 341.
• ■ not a persuasion that Christ died for me, ii. 161, 185.
fruits of, what, i. 338—341.
perpetuity o^ i. 343.
unites to Christ, i. 356, 492. ii. 197, 223.
conviction of sin and ill desert precede, i. 404.
is before justification, i. 493.
of the legal hypocrite, what, i. 344.
of the evangelical hypocrite, what, i. 347.
self-righteous, what, ii. 198.
passive, not evangelical, ii. 566 — 570.
appropriating, mistakes about, i. 509, 515. ii. 185 — 187, 206.
doctrine of appropriating, dangerous, i. 519.
blind, condemned, ii. 234.
always founded on evidence, iL 190, 206.
required of the Israelites, what, i. 517.
of miracles, what, i. 523.
true and coimterfeit, difference between, ii. 221 — 224, 385.
living by, ii. 162, 243.
FiHal frame of spirit, peculiar to believers, i. 352.
Finite beings, mutable and peccable, why, ii. 47.
incapable of making atonement for the least sin, ii. 484.
Flavel, Mr., his notions respecting the priority of regeneration to faith, what, ii.
634, note.
Forbearance of God to a sinful world, i. 312.
Foreknowledge of God, i. 258.
connected with foredetermination, i. 299.
Foreordination, ii. 25, 26.
Forgetfulness of God, criminality of, what, i. 538.
Forgiveness, a sphit of, necessary to our being forgiven, ii, 369.
Free grace, the only ground of hope and salvation, i. 59, 73, 74, 400.
gives ample encouragement to return to God through Christ, i. 221, 307, 517.
G.
God, his natural perfections, what, i. 26.
his infinite understanding displayed, i. 29.
his infinite power, i. 30.
his infinite wisdom, i. 31. ii. 27.
his infinite purity and holiness, i. 33.
his impartial justice, i. 37. ii. 324.
720 INDEX.
God, his infinite goodnoss, i. 39.
displayed in the ^;il't of hiu Son and Spirit, i. 40, 484.
in his providence, i. tO.
his truth and fuithfuhiess, i. 40.
his sovereiji;nty vindicated, i. 42, 46.
his love of holiness and hatred of iniquity, how manifested, i. 86.
his last end in creating and f^overninj; the world, what, i. 44.
the display of his own perfections, i. 44. ii. 277, 278.
not merely the happiness of his creatures, i. 4.5, 635. ii. 89.
objection to this stated and answered, i. 188, 189.
to be loved for what he is in himself, ii. 169, 262, 335.
worthy of being loved and obeyed, i. 56, 75.
his claims to our homage, love, and obedience, reasonable, i. 34, 634, 639.
mean and contemptuous thoughts of him which the wicked have, i. 145.
in what sense grieved by the wickedness of men, i. 473. ii. 129.
will overrule it to his own glory, and the good of the system, i. 466, 457.
(See Sin, Permission of.)
the supreme good, ii. 353 — 358.
unchangeable, ii. 148.
reconcilable to the world, i. 300 ; how, ii. 253.
willing to be reconciled to all that return to him through Jesus Christ, ii.
358.
justifier of all them that believe in Jesus, ii. 324.
love, greatness of, manifested, i. 256. ii. 181.
his love to the world, how manifested, i. 221.
new character of, revealed in the gospel, whether true, considered, ii. 661,
598, and passim.
of this world, ii. 406.
Goodness of God to sinners, self-moved, i. 41, 249. ii. 216.
Glory of God, the principal motive and ultimate end of virtuous actions, i. 22.
a sense of it a cure for false notions in religion, i. 384, 385.
does God always design and act to promote his declarative glory, ii. 111.
Gospel, definition of, ii. 281.
nature and design of, to make men holy, i. 360.
a transcript of the divine nature, i. 287.
glory of, ii. 287.
nature of, what, ii. 281.
requirement of, what, i. 250, 251.
offers a good of infinite value, ii. 359.
offers of, made to all, i. 292.
its offers and encouragements to sinners, what, i. 253, 516.
compliance with, what, i. 334. (See Covenant of Grace.)
calls us to love that character of God exhibited in the law ii. 621.
at variance with the Arminian scheme, i. 390.
Government of God, wisdom and rectitude of, ii. 94, 144.
the joy of holy beings, ii. 92 — 96, 435.
of the world considered, i. 28, and passim.
Grace, free, the only ground of hope, i. 58, 73, 400.
common, resisted, i. 163 — 168.
ineffectual, i. 172.
common, extent of, i. 327.
different measures of, i. 327.
restraining, i. 151.
discriminating, i. 171.
special, irresistible, i. 168.
sovereigntv of, i. 170, 171.
indefectibiiity of, i. 343, 350.
true, evidences of, Avhat, i. 177.
ascertainable, how, i. 178, 179.
false grounds of judging of them, ibid.
rules for determining and ascertaining these evidences, i. 193.
false experiences, what, i. 327.
INDEX. 721
Grace, growth in grace, the best evidence of, i. 344. ii. 242.
.■■■ common and special, different, ii. 562.
Guilt of the damned ever increasing, i. 60.
H.
Happiness of creatnres, whether God's last end, considered, i. 188 — 193.
Heathen, their moral state, means of knowledge, abuse of privileges, and Inez-
cusableness, i. 105 — 119.
justly punishable, ihid. ii. 169, 589.
are haters of God and objects of his displeasure, i. 325.
under the law, and bound to render perfect obedience, i. 107.
bound to love God with all the heart, ii. 168 — 170.
■ . their ignorance inexcusable, i. 108.
their abuse of the means of knowledge, and rejection of the gospel, the
cause of its being withholden from them, i. 107-
Heaven, a title to, obtained by faith in Jesus Christ, i. 352.
its blessedness described, ii. 71.
High-priest, office of, under the law, i. 369, 392. ii. 314.
Holiness of God, i. 258.
• displayed in the sufferings of Christ, i. 257 — 259.
in ifiis punishment of the wicked, i. 260.
required in the divine law, what, ii. 580.
Hopkins, Dr., notions of, respecting the doings of the unregenerate, ii. 696.
Humiliation, the duty of Christians, i. 57.
necessary for receiving the gospel, i. 59.
reasons for, motives to, and means of, i. 201 — 207.
• errors of Antinomians respecting it, i. 207.
evangehcal, nature of, what, i. 336.
Humility, the distinguishing trait of the Christian, ii. 432.
effects of, what, ii. 433.
Hypocrite, legal, his hopes built on the sand, i. 74.
evangehcal, the foundation of his faith and joy, what, i. 74.
Hypocrites see no need of Christ, i. 337.
deceptions of, what, i. 347.
1.
Idolatry, prevalence of, after the flood, i. 319. ii. 610.
Illumination, spiritual, nature and necessity of, i. 49, 66, 288, 343. ii. 245.
necessity of, i. 331, 333.
divine, nature of, what, ii. 414.
peculiar to the saved, ii. 420.
different from what natural men experience, how, ii. 422.
effects o^ what, ii. 423.
is the beginning of spiritual, and the earnest of eternal life, ii. 437.
Impenitence of the wicked, voluntary, i. 305 ; and criminal, i. 306.
Imperfection, remains of, in behevers, what, i. 103, and note.
Imputation of Adam's sin to his posterity, considered, i. 155, 223, 233
of Christ's righteousness as to believers, doctrine of, i. 357.
Inability, moral, what, i. 100.
criminal and punishable, i. 95 — 110.
extent of, i. 159.
nature of, what, ii. 413.
consequences of denying it, what, i. 186.
Indignation of God against sin, reasonableness of, ii. 296.
Indwelling sin, in behevers, i. 176.
of the Spirit in do. i. 351.
Infants, baptized, whether members of the visible church, considered, ii. 609,
610.
consequences of supposing them entitled to all chiirch privileges, what, ii.
611, and passim.
VOL. II. 61
722 INDEX.
Infulclity in the hearts of unregcnerate men, i. 3/58. ii. 174, 245.
Inquiries res])Octin^ the duty of the unrcgcncriite in the use of means, answered,
ii. oil — 573.
Infinite wisdom and rcetitudc of the divine nature and government, ii. 94.
belief of this essential to the foundation of true religion, ii. 106, 144.
Israelites, dealings of God with, i. ;52, 111 — 117, 321.
ine.\cusa])lc in their disobedience and unbcUcf, i. Ill — 115.
their receiving the law upon Mount Sinai, i. 3G8.
their unbelief, and its consequences, what, i. 522.
designs of CJod, in his dealings towards them, what, i. 32.
how they obtamed pardon, ii. 368.
circumcised, duties of, what, ii. 469, note.
Irresistible grace, necessary to conversion, i. 168.
Invitations of God, the ground of a sinner's encouragement to come to him, L
309. ii. 199, 216, 328, 360, note.
J.
Jews, dealings of God towards them, i. 322.
unbelief and disobedience of, ihid. 323.
how justified under the law, iL 398, 399.
Jewish dispensation, an acknowledgment of the holiness of the moral law, and
necessity of an atonement, i. 399. ii. 313.
preparatory to the Christian dispensation, i. 364, 373, 402. ii. 23, 313.
• religion, divinity of, ii. 21.
Job's religion not selfish, ii. 605.
Joy, false, what, ii. 317.
source of, what, ii. 352.
John the Baptist, preaching oi, what, ii. 373.
Justice of God, i. 37, 260.
punitive justice, nature of, i. 262, 263.
displayed in the death of Christ, i. 269, 284. ii. 324.
Judgment, final, described, ii. 68, 70.
reflections of angels and saints upon its transactions, ii. 72 — 80.
Justification by free grace, doctrine of, i. 271, 492.
manner of, what, ii. 340.
by faith alone, i. 357 ; not by man's righteousness, ii. 338; nor for his graces,
ii. 340.
by faith, not for faith, i. 397.
■ impossible by Avorks of law, i. 72, 374, or by sincere obedience, i. 393.
by works, how understood, i. 396.
Justifying faith, what, i. 340.
nature of, and what implied in it, i. 405 — 411.
fruits of, what, i. 410.
is not believing that to be true which was not true before, i. 499.
is not believing that our sins are forgiven, i. 502, 503, 510. ii. 208.
illustrated in twenty-four particulars, i. 408 — 411.
is not an act of the unregenerate sinner, ii. 602.
K.
Knowledge, importance of, ii. 61.
of God possible no further than God manifests himself^ ii. 62.
how obtained, ii. 277.
a source of endless and increasing felicity to holy beings, iL 62, 139.
essential to true love, i. 88.
of the glory of God, what, ii. 418.
of our guilty and helpless condition necessary to our understanding and
embracing the gospel, i. 255, 256 ; and to our accepting the righteousness of
Christ, i. 278.
speculative, insufficient to beget love to God, ii. 612, 613.
errors of Pelagians, Socinians, and Antinomians, on this point, iL 612.
INDEX. 723
L.
Law of God, duties required in it, what, ii. 580.
— extent of its requirements, i. 88, 92.
unalterable and incapable of abatement or repeal, i. 61 — 71, 90.
if altered or abated, the whole gospel is undermined, i. 186.
fitness of, i. 62.
natural ability to obey, but moral inability, i. 90, 101, 143 — 149.
threatenings of, what, i. 69, 102.
consequences of supposing it abated and altered, what, i, 66, 183.
the criterion of moral character and of guilt, ii. 307.
repentance presupposes a love and approbation of it, ii. 309.
fulfilled by Christ, how, i. 273 ; this necessary, why, i. 274.
the rule of life to the believer, ii. 430.
perfect, requiring sinless obedience, ii. 554.
submission to, necessary in order to receiving the gospel, i. 73.
holj', just, and good, independently of the gospel, ii. 170 — 175, 288 — 290, 297.
before the gospel in the working of the Spirit, i. 74. ii. 297.
approbation of, necessary to embracing the gospel, iL 173 — 176, 217, note,
298, 318.
man naturally opposed to it, i. 138.
makes no allowance for disincHnation to obey, i. 89.
just and equal as it requires only according to natui'al capacity, i. 88, 93.
objections to, answered, ii. 300.
display of his goodness, i. 39.
our schoolmaster, i. 363 ; or preparatory to Christianity, i. 364.
discovers the necessity of an atonement, i. 370. ii. 317.
view of it as given on Mount Sinai, i. 367 — 370.
uses and design of it, what, i. 367.
requirements o^ what, i. 370, 371.
promises life on condition of sinless obedience, Unci.
all mankind capable of perfect conformity to it, i. 93.
all inabilitj' to perfect obedience arises from disinclination, i. 94.
disinclination to obey, wholly inexcusable, i. 94, 105.
all impotency to obey, instead of extenuating, only enhances guilt, i. 100.
the heathen without excuse for not obeying, i. 107.
justly threatens eternal damnation for every violation, i. 371 — 374. ii. 261.
in what sense understood by St. Paul, considered, i. 373, note.
by its deeds, no flesh justified, i. 366, 374.
convicted sinners see they are under its wrath and curse, i. 72.
this conviction by the law necessary to bring sinners to Christ, i. 73, 74.
Israelites obliged to approve of it, i. 374, 375.
given on Mount Sinai a republication of the law of nature, i. 380-
Paul's experience of its efficacy, what, i. 378.
of Moses inconsistent with the Arminian scheme, i. 388.
right views of, useful in solving difficulties, i. 134.
design of the gospel to honor the, ii. 312 — 316.
a dislike to, the root of many errors, ii. 246.
Life, everlasting, promised to behevers, Avhat, i. 350.
— — nature of, ii. 356.
Light, spu-itual, nature and effects of, L 331,
Libertine, his language before the tribunal of Christ considered, i. 385.
Living by faith, mistakes about, ii. 162, 163.
Love of God to us, what, ii. 179, 180.
to God, what is implied in, i. 14 — 24.
results in devotion to his service, i. 22. (See Devotedness.)
motives involved in, i. 25.
— - motives drawn from his infinite amiableness, ibid.
from what he has done and promised to do for us, i. 79.
from his command and authority, i. 80, 531.
measure of, what is required, i. 88.
721 INDEX.
Love to God, obligations to it binding, &om what he is in himself, i. 60.
intinitely, i. 51.
eternally, i. 59.
unchangeably, i. fiO.
the foundation of all religion, ii. 219.
the foundation of all holy obedience, i. 24, 130, 131.
fruits and ctlccts of, what, i. 84.
arising from an apprehension of his love to us, and not from a discovery of
his moral excellence, spurious and false, i. 17, note, 74, 76. ii. 182, 334.
primary and chief motive that ought to induce us to love God, ii. 166, 167.
loving God not for what he is, criminal, i. 76.
true, distinguished from self-love, i. 82 — 85. U. 183, 259.
counterfeit, its nature and effects described, i. 85 — 88.
to our neighbor, i. 119. (See Neighbor.)
to God and our neighbor marks the difference between true religion and all
its counterfeits, i. 132.
to our neighbor, none without love to God, i. 127.
of Christ, greatness of, ii. 287.
to Christ, necessarily implies love to God, ii. 246, note.
essential to true faith, i. 341.
to Chi-istians, what, i. 122.
Lord's supper, a seal of the covenant of grace, ii. 488, and passmi.
nature and design of this covenant here sealed, ii. 492.
qualifications necessary to receiving this seal aright, what, ii. 492, 493.
is not a converting ordinance, ii. 493, 689.
infant baptism docs not qualify a person for it, ii. 674, 708.
indispensable duty of all godly persons to come to it, ii. 670.
M.
Man, original state of, ii. 44.
made a free agent, ibid- ; and lord of this world, ibid.
liis natural capacity and faculties the same as before the fall, i. 93.
his natural capacity to fulfil the law of God considered, i. 89 — 94.
destitute of the moral image of God, by nature, i. 137, 237.
perishing condition of, i. 222 ; ground of it, what, i. 223, 235.
Mankind, all equally sinful by nature, i. 171, 237- ii. 27, note, 610, note.
naturally enemies to God, i. 105, 237. ii. 609, 615, note.
evidences of it, i. 239. ii. 611.
in their opposition to the gospel, i. 325. ii. 610.
voluntary in their bad and sinful temper, i. 97.
— ■ — - naturally insensible of their guilt and perishing condition, i. 238.
are restrained by the goodness of God, how, i. 314, 315.
— — greater ])art of, may yet be saved, i. 456.
Magistrates, duty of, i. 592.
Manicheans, their notions respecting the origin of evil, what, ii. 140, 142.
Mather, Dr. Increase, observations of, respecting the proper subjects of baptism
and the qualifications which give parents the right of baptism for their children
ii. 669—671.
Marshall, Mr., his notions about assurance, what, ii. 188, 189, 201.
Means which God uses for the recovery of sinners, what, i. 299, 316.
of grace, their use and efficacy to sinners, what, i. 158 ; how, and for wha^
ends to be used by them, i. 329 — 331. (See L''nregenerate.)
external, sufficient to render the subjects of them accountable, i. Ill — 118.
misimprovcment of, ciiminal and punishable. (See Heathen.)
Mediator, office of, i. 219.
necessity of, i. 257 ; and why, i. 267.
Christ's fitness and sufficiency for, i. 279.
God-man mediator, i. 432.
interposition of, necessary before God could deal with man in a way of
mercy, i. 528.
INDEX. 725
Mediation of Christ, design of, what, ii. 312.
the procuring cause of all benefits to man in the present world, i. 299,
311—315,
procures a reprieve from, and suspension of the threatened ruin, i. 312.
lays men under infinite obligations, i. 542.
Messiah, final Judge of the world, ii. 68.
Merit, personal, insufficient to obtain a title to heaven, i. 52.
none in the perfect obedience of creatures, i. 52 — 54, 77.
false notions of, i. 58.
Mercy, God's designs of, by what excited, considered, i. 240.
not to mitigate the severity of the constitution made with Adam, i. 241;
nor of the law of nature, i. 242 ; nor by man's inability to keep it, i. 246 ; nor by
any goodness in man, i. 248 ; but are from his own self-moving goodness and
sovereign grace, i. 249.
exercise of, what, i. 265.
door of, opened by Jesus Christ, i. 292, 332. ii. 331.
God's purposes of, how carried into effect, i. 317.
Millennium, i. 443.
commencement of, i. 449.
certaintj- ofi i. 450.
glory of, i. 456.
duration of, i. 457.
Ministers, duty of, i. 594.
in the admission of persons into the church, ii. 456, 679.
in the administration of baptism, ii. 674.
Misery in itself undesirable to God, i. 43 ; love of it not to be attributed to him,
ij.. 626.
Moral excellency of God, a sight of, lays the foundation for love, i. 49.
— — the foundation of moral obligation, i. 534, 535.
view of, convinces of the truth of the gospel, ii. 423.
kills a self-righteous spirit, ii. 403.
Moral government of God, original excellency and design of, ii. 291. (See Gov-
ernment.)
!Moral inability, what, i. 94.
criminal, i. 94, 95.
■ inexcusable, i. 94, 98, 99, 245—247.
not less criminal because derived from Adam, i. 99, 100.
Moral obligation, foundation of, i. 36, note, 189.
Moral suasion, insufficiency of, to produce conversion, i. 104, ii. 445.
Mosaic dispensation, preparatory to the gospel, i. 364, 373, 402.
Moses, divine legation of, ii. 21.
N.
Neighbor, love to him, what required, i. 120 — 123.
— how manifested, i. 125.
motives by which mfluenced to it, i. 123,
it is right and fit, ibid
the command and authority of God, i. 124.
standard and measure of it, i. 125.
commended by the example of God, i. 124.
its counterfeits, natural compassion, i. 127; good nature, ibid. ; natural
affection, ibid.; party spirit, i. 128 ; that arising from others' love to us, i. 129,
from their being as bad as we, i, 130.
removes selfishness and all narrow, envious, and revengeful feelings, i. 126.
Nicodemus, his coming to Christ for instruction, i. 217.
Christ's conference with, i. 218.
Non-elect, dealings of God towards, what, i. 303, 327.
subjects of common mercies and common grace, i. 305.
causes of their own destruction, i. 304.
61*
726 INDEX.
o.
Obedience, active, of Clirist, necessary, i. 273, 277.
the ground ot" oiir acceptimcc with God, i. 277-
meritorious, wliy, i. 291).
of creatures to God, reasonableness oi, i. 35.
"why approved and rewarded, i. 35 — 37, 53.
perfect, hiys (jod under no obligations, i. 53, 5t.
perfect, the condition of life by the first covenant, i. 54.
the condition on which the law promises life, i. 371.
sincere, not all that is required, i. 63.
sincere, is insufficient, i. 392.
Obligations, (Jod under none to save sinners, i. 251, 282 — 284.
ours to live devoted to God, many and solemn, i. 203, 208.
to love God, ceases not from our indisposition, i. 60.
moral, foundation of, what, i. 30 — 38, 189.
Opposition of Jews and Gentiles to the gospel, i. 324.
Original corru})tion, not created by God, i. 153.
whence derived, i. 155.
Pardon of sin, inconsistent with divine perfections without an atonement, ii. 284.
how obtained, ii. 376.
Parents, obligations of, to their baptized children, ii. 508.
their right to their children, what, i. 540.
duties towards them, what, i. 558.
Passive faith, insufficient and unscriptural, ii. 329, note, 334.
Patience and forbearance of God, abused by sinners, i. 314 — 316.
greatness of, towards a rebellious world, i. 482.
Patriarchs, dealings of God with, i. 320 — 322.
Perfections of God, natural and moral, i. 26, 27.
how discovered, i. 27 — 50.
by his works, i. 27 — 46.
by his word, i. 46 — 48.
by his Holy Spii-it, i. 48 — 50.
displayed in the death of his Son, ii. 277, 295.
Permission of sin lessens not its evil and criminaUty, ii. 119, 127, 128. (See Sin.)
Perfect obedience, required by the law, i. 370.
requii-cd of the Israelites, i. 402. (See Obedience.)
Perseverance of saints, doctrine of, i. 174, 343.
a motive to Christian diligence, i. 175.
inseparable from effectual calling, i. 307.
motives to, what, i. 208.
necessity of, i. 210.
essential to admittance to heaven, i. 396.
directions for, what, i. 214.
Pharaoh, dealings of God with, i. 32.
display the wisdom of God, i. 45.
his conduct under the dealings of God, what, IL 14.
hardens his own heart, ii. 24, 25.
Pharisees, their false notions concerning the law of God, i. 64. iu 473.
their false glosses of the law, a cause of their rejecting the gospel, ii. 35 J, 592.
Prayers of awakened sinners, nature of, considered, i. 167-
Preparation of the world for the advent of Christ, necessary, L 402.
Preparatory work, necessary to sinners, in order to receive the gospel, ibid.
Presumption, what, and how different from faith, ii. 193 — 195.
Principles, " no matter what they ai'e, if the life be but good," false and danger-
ous, i. 15, note, 598.
Principle, holy, in the regenerate, given in regeneration and confirmed after the
first act of faith, i. 350— 3o4. ii. 634, note.
INDEX. 727
Probation, the present life a state of, i. 7.
new state of, to sinners, i. 265, 266.
• under the gospel, i. 302, 311.
Promises of God to Christ, absolute, i. 518.
of the gospel to sinners, conditional, i. 521. ii. 202.
of God to believers, what, i. 350.
none but believers interested in them, i. 519.
to Abraham, what, i. 518. ii. 205.
of grace, none to the unregenerate, i. 157. ii. 204, 641, and passim.
none to unbelievers, ii. 593.
— objections answered, i. 158 — IGO.
of grace, performed to them that seek aright, ii. 568.
Pelagius's notions of, condemned, i. 157, note.
Piovidence of God, i. 27, and passim.
extent of, ii. 146—148.
Punishment, eternal, a doctrine of Scripture, i. 382, 535, 536, note.
the just desert of sin, i. 381 — 387.
inconsistent, except sin be a violation of infinite obligation, and an infinite
evil, i. 535, note.
not designed merely to confirm the righteous in everlasting obedience, ibid.
Punitive justice essential to the character of God, i. 263, 473 — 477 ; and an
amiable perfection of God, ii. 342, 623, 624.
Q.
Questions respecting the duty of the unregenerate, in the use of means, an-
swered, ii. 571, 572.
respecting the carnal mind, in what sense it is enmity against God, an-
swered, ii. 598, and passim.
Queries, various, stated and answered, ii. 190 — 194.
R.
Ramsey, Chevalier, notions of, respecting the fall of man, and his final restora-
tion, ii. 87.
Reasoning of Paul in his Epistle to the Galatians, way of, i. 366.
Reconciliation to God and his government, what, ii. 332.
to God must precede God's reconciliation to us, ii. 167-
manner of it, what, ii. 429.
whether the gospel calls sinful men to be reconciled to the true character of
God, which they hate, or to another character of God, considered, ii. 618, and
passim.
Reconcilable to the world, God is, i. 300, 543.
Redemption by Jesus Christ, the greatest work of God. ii. 65, 277
Regeneration, nature of, i. 335.
antecedent to faith, i. 351, note, ii. 217, 425, 601.
not produced by light, ii. 612, 613.
effects of, i. 404, note.
necessity of, ii. 362, 614.
restores the soul to that image of God in which Adam was created, ii.
634, 636 ; in what this image consists, ibid.
Refined Antinomianism, blow at the root of, i. 491 — 525.
doctrines of, what, i. 524.
Relative duties, extent and importance of, i. 120 — 123.
Religion, true, consists in what, i. 13.
the duty of all men, i. 591.
pleasures of, unspeakable, i. 662.
false notions and experiences of^ i. 66 — 70, 74, 133, 162, 200.
Religions, false, result from self-love, i. 132, 537.
Remembering God, what is implied in, i. 529 — 533.
obligations that young people are under thus to remember God, what,
i. 533—550.
728 INDEX.
Rcmcmboring God, dLrcctions ana motives to its performance, i. 650.
- — liindcranccs to its jievforinancc, what, ihid.
licpentancc, connt'cted witli regeneration, I'aith, and conversion, i. 336.
• implied in true faith, i. 39o. ii. 381.
impHes reconciliation to the divine character, ii. 366.
insulHcient to procure pardon without an atonement, ii. 326, 336.
- — is before forgiveness, i. 395. ii. 337, 363, 602.
objections to this answered, ii. 377 — 385.
is the conscciuencc of regeneration, ii. 365.
required before baptism, in adults, ii. 481, 491.
llequirements of God, whether more than we have power to perform, considered,
i. Go, 258, 383. ii. 583.
Resurrection from the dead, purchased by Christ, i. 314.
Ilestraining grace, what, i. 151, 152.
Retirement, helpful to devotion and self-examination, i. 193.
Reprobation, doctrine of, ii. 26, note.
illustrated, ii. 82, note, 84, 85.
vindicated, i. 45.
Revelation, divine, not enjoyiiig it man's own fault, i. 107, 325.
Rewards of obedience, design of God in, i. 53, 54.
Right and wrong, result not from the mere will of God, nor from their tendency,
but founded in the natiue of things, i. 36 — 38, note.
considered, i. 62.
Righteousness, its meaning, what, i. 578.
. exalteth a nation, how, i. 579.
glorious and happy effects of, i. 582.
of Chiist, the ground of justification, i. 55, 58, 278, 357.
safety of trusting in it, i. 515 — 517.
encouragement to trust in it, ii. 216.
s.
Sacrifice of Christ, acceptable to God, why, ii. 322.
Sacrifices under the law, use of, what, i. 377. ii. 368, 642.
Saints merit nothing by their obedience, i. 57.
objects of complacency and delight, i. 122.
Salvation by free grace, i. 249 — 251. ii. 310. (See Grace.)
way of, for sinners, ii. 253.
of all men, not best, ii. 82.
Sanctification, what, ii. 225 — 231.
the only evidence of justification, ii. 95, 96
Sandeman's error about faith, ii. 329, note, 695.
about repentance, ii. 338, note, 567.
about forgiveness, ii. 601.
about exhortations to sinners, ii. 446, note, 566.
about the atonement, ii. 385, note. ,
Satan, agency of, in the fall of man, what, ii. 45, 46, 282.
whether without divine permission, ii. 108, 110, 146.
tempter to sin, ii. 404.
suggestions of, what, ii. 406.
God's design, in permitting his temptation to succeed with our first parents,
ii. 46.
Satisfaction for sin, necessary, i. 257, 267. (See Atonement.)
made by Christ, i. 235.
Scripture, proof of its divinity, what, ii. 411.
the only standard of our creeds, i. 597, 599, 603.
directions for understanding it, Avhat, i. 363
Self-love, i. 44, 48.
its predominance in man, i. 138.
its sinfulness, i. 143.
natural to man, i. 142.
INDEX. 729
Self-love, h.igh.est principle in the uni-cgenerate, i. 133.
governs every apostate creature, ii. 637.
different from true love, how, i. 87.
different from true rehgiou, and the spring of all false, i. 132.
the root of all evil carriage toward our neighbor, i. 150.
Self-justifying spirit, nature of, ii. 390, 582.
effects of, ii. 393.
criminality of, ii. 309.
danger of, ii. 585, 587.
cure of, what, ii. 400.
Self-righteousness dishonorable and hateful to God, i. 53.
Self-righteous sinner, what is meant by, ii. 582.
Serpent, brazen, use of, to the Israelites, what, i. 513.
Shepard, Mr., observations of, respecting the admission of members into the
church, what, ii. 553.
Sin, introduction of, i. 43.
mistakes respecting it, what, ii. 40.
God's not interfering to prevent it, a proof that he determined the intro-
duction of it to be best, all things considered, i. 43.
an infinite evil, ii. 334, and infinitely punishable, i. 57, 70, 244.
evinced in the sufferings of Christ, i. 38, 259, 269, and in the eternal punish-
ment of the wicked, i. 39. ii. 91. (See Punishment.)
demerit of, consists in what, i. 189, 190, 262.
mistakes respecting it, i. 189.
evil of, consists chiefly in its being committed against God, i. 464, 535.
consequences of lessening the evil of it, what, i. 190.
begins in that which is merely negative, ii. 635.
of Adam decreed, how, i. 230.
of Adam imputed to his posterity, i. 155.
permission of, ii. 7.
permission of, consists in not hindering it, ii. 9, 24.
wisdom of God in its permission, ii. 9 — 22.
design of God in its permission, ii. 22.
God's design in its permission, best good of the system, ii. 28.
errors respecting the introduction of, refuted, ii. 40.
wisest and best for the system, ii. 109.
objections answered, ii. 31 — 90.
in itself odious to God, ii. 119, 129 ; but permitted for good ends, ii. 131.
the great evil of, arises from what, i. 464, 467.
consists in this, that it is against God, proved, i. 477, 479, note.
a sense of the great evil of. necessary to true repentance, i. 463.
a sense of this is in proportion to the sense of our obligations, i. 465.
in what respects it is against God, i. 467 — 475.
maUgnity of it, what, ibid.
tendency of, to dethrone the majesty of heaven, i. 470. ii. 292 ; and to
destroy the good of the moral system, i. 474.
great evU of, will be proved at the final judgment, i. 477, 483.
slight and imperfect ideas of, entertained by the wicked, i. 480.
to be feared as the greatest evil, i. 488.
Sinner, definition of the term, ii. 581.
Sinners, voluntary in their bad temper, i. 97.
impenitent, deplorable state of, pointed out, i. 413
condition of, while in unbelief, what, i. 253.
under conviction, see and feel that they are imder the wrath and curse of
the law, i. 72.
encouraged to return to God, through Christ, ii. 331 ; this their duty, under
a dispensation of mercy and grace, i. 328 ; not their duty to be willing to be
damned, ii. 263, note.
Sincere obedience cannot justify, i. 392.
Son of God, Creator of the worlds, ii. 118.
Sovereignty of grace, i. 170.
730 INDEX.
Sovereignty, reasonableness of, i. 170.
displayed in election, i. 326. (See Grace.)
of Ood, in ^^rtintin}; tlic means of grace, i. 118. ii. 30C.
Sovereign grace the only ground of Lope, as to a sinner's conversion, ii. 673.
(See Sovereignty of grace.)
Socinians, doctrines and errors of, wliat, ii. 604, 605.
Spirit, Holy, agency and otHcc of, i. 48, 326.
immediate inHucnces of, necessary, why, i. 104, 153.
special influences of, necessary, why, i. 49.
saving influences of, supernatural and irresistible, i. 168.
strivings of, with all gospel sinners, i. 328 ; diversity of, i. 421.
resistance of, the cause of hLs withdrawing, i. 328.
witness of, what, ii. 238 ; how known, i. 180, 181.
mistakes about the witness of, considered, i. 180, 352.
immediate witness of, not true, i. 180; but needless, why, ii. 241.
of God does not assist us to believe what is not true before, i. 505, 506 ;
nor to believe a lie, ii. 213.
Spiritual blindness consists in what, ii. 404.
criminality of, ii. 413.
Systems of the world, the present the best, ii. 28, 35, 80.
objections answered, ii. 80 — 85.
Sufferings of Christ, a sufficient satisfaction for the sins of all men, i. 292.
efficacy of, to those who were pardoned before the death of Christ, i. 302.
Taylor, Dr., his scheme of religion, how esteemed, i. 603, note, 610.
his notions about Calvinism, what, ii. 699.
Thankfulness, reasons for, and motives to, what, i. 38.
Threatenings of God, end and uses of, what, i. 40.
Threatening to Adam, what, i. 226, 227.
how executed in the death of his surety, ii. 630, note.
Trial, the present life a state of, i. 7. (See Probation.)
proved by the divine conduct towards men, i. 7 — 10.
Trinity, doctrine of, i. 218—220.
character and office of each person, in the work of salvation, i. 219, 281. ii.
275.
True reUgion, in what it consists, i. 13, 217.
Truth never required to be believed without sufficient evidence, ii. 190.
and faithfulness of God, i. 46, 450.
love of, the life and essence of faith, ii. 640.
Truths, gospel, the only foundation and excitements of holy affections, i. 508.
ii. 442.
of Scripture, true before we believe them, and whether we believe them or
not, i. 502.
instrumental, not efficient cause of regeneration, ii. 442.
u.
Unbelievers under condemnation and the curse of the law, i. 72, 254. ii. 203,
213, 588.
Unconditional salvation, doctrine of, false, ii. 204, and note ; and mischievous,
ii. 395, 396.
no promises of, in the gospel, ii. 521.
Unconditional submission, considered, ii. 263, note, 264.
Unconditional covenant, what, ii. 534.
no qualifications necessary for entering into it, ii. 534.
Unction, spiritual, what, i. 77, 78. ii, 415, 418.
Unity of God, ii. 40.
Universal salvation does not follow from universal atonement, i. 306.
not for the best, all things considered, ii. 82.
INDEX. 731
Cnregencrato, their performances sinful and odious, i, 156, 157.
moral state of, i. 157, 404, note.
blindness of, ii. 218.
duty of, to strive in the use of means, i. 328. ii. 571 ; in what manner, i.
329 ; with what views, ibid.
-^ doings of, do not entitle to the blessings promised in the gospel, ii. 563 ;
reasons why, ii. 570 ; yet they are required to seek, ii. 570, note.
men, at heart infidels, ii. 320, 621.
are moral agents, ii. 576.
nature of their prayers, what, ii, 689.
no promises to, i. 157.
doings of, what, i. 157. ii. 525.
whether their doings render them more sinful, ii. 557, 571, 572.
whether their doings are required by God, ii. 557.
whether any thing short of holiness is required, ii. 557, 558.
improper subjects of church covenanting, ii. 542.
utmost endeavors of, insufficient to church covenanting, ii. 539.
V.
Vindictive justice, an amiable perfection of God, ii 84, 342.
has nothing in its nature inconsistent with infinite goodness, ii. 343.
■- esteemed amiable by the Christian, ii. 438, 439.
Van Mastricht, observation of, respecting baptism of adults, ii. 652.
Virtue, false notions of, entertained by selfish, ungodly men, ii. 481.
w.
Westminster confession of faith, decisions of, respecting the qualifications for the
Lord's table, ii. 652.
other articles of, what, ii. 696.
a preservative against errors, ii. 710.
Whitby, Dr., on the wisdom of God in creating and governing the world, ii. 112.
Wicked, doings of, sinful and odious, ii. 335. (See Sinners.)
Witness of the Spirit, what, i. 353. ii. 238.
how ascertained, i. 180, 353.
Works of God, what, i. 27—46.
good, the fruits and evidence of faith, ii. 381. (See Faith.)
how they justify, explained, i. 395.
Word of God reveals his character, works, and designs, i. 46. ii. 40, 277.
the instrument of sanctification, ii. 442.
World, conduct of God towards, from the beginning, i. 317 — 325.
. system of, the present the best, ii. 28, 35, 80.
whether it might have been created sooner, ii. 116.
Y.
Youth commanded to remember their Creator, i. 527.
their obligations to do this, what, i. 533.
directions and motives to the performance of this, i. 549.
temper and temptations of, what, i. 550.
how to be overcome and avoided, i. 550 — 557.
their motives to early piety, i. 562 — '565.
z.
Zed, counterfeit, i. 179. (Se6 Enthusiasts.)
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