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VOL. VI.

CONTAINING

THEOLOGICAL DISQUISITIONS ON THE CHARACTERISTIC
EXCELLENCIES OF CHRISTIANITY.
By T. COG AN. M.D.

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THEOLOGICAL DISQUISITION,

ON THE

CHARACTERISTIC EXCELLENCIES

OP

CHRISTIANITY,

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A
THEOLOGICAL -DISQUISITION,
ON THE
CHARACTERISTIC EXCELLENCIES
OP
CHRISTIANITY :
OR, AN
ENQUIRY' INTO
THE SUPERIOR ASSISTANCE IT AFFORDS,
AND
MOTIVES IT CONTAINS,
FOR THE
PRACTICE OF VIRTUE,
Cultivation of tlie Best Affections ofthe Heart, and preparing ihe
Moral Offspring of God for
PERMANENT FELICITY.

By T. COGAN, M. D.

LONDON:
FEINTED POR T. CADELL AND W. DAVIES, STRAND ',
LONGMAN, HURST, REES, ORME, AND BROWN, PATERNOSTER-
ROW J JOHNSON AND CO. ST. PAUL'S CHURCH YARD ;
AND J. B1NNS, AT BATH ;
By G. Sidney, Northumberland-street, Strand.
1813.

PREFACE.

In the preceding volumes of this Work,
we thought it necessary to state our object,
our motives, our difficulties, apologies, and
encouragements. Upon these subjects we
shall not again detain our readers. But,
as a preface to the present Disquisition,
we beg leave to adopt the words of the
venerable Mr. Locke, prefixed to his Trea
tise on the Reasonableness of Christianity ;
since they fully express the state of the Au
thor's mind during his researches into scrip
tural truths.
'* The little satisfaction and consistency
" that is to be found, in most of the systems
" of divinity I have met with, made me be-
*'• take myself to the sole reading of the

PREFACE.
" Scriptures (to which they all appeal) for
" the understanding the Christian Religion.
" What from thence, by an attentive and
" unbiassed search, I have received, reader,
" I here deliver to thee. If by this, my
" labour, thou receivest any light, or con-
" firmation in the truth, join with me in
" thanks to the Father of lights, for his con-
" descension to our understandings. If,
" upon a fair and unprejudiced examination,
" thou findest I have mistaken the sense and
" tenor of the Gospel, I beseech thee, as a
" true Christian, in the spirit of the Gospel
" (which is that of charity) and in the
" words of sobriety, set me right in the
" doctrine of Salvation."

CONTENTS.
A THEOLOGICAL DISQUISITION,
ON THE CHARACTERISTIC EXCELLENCIES OF CHRIS
TI AN ITS\
¦" Page
Introduction. --------- l
PART I.
ON THE PECULIAR BLESSINGS COMMUNICA
TED to Mankind by Christianity. - - 11
CHAP. I
Oi' the benignity displayed in the Gospel. - - 13
CHAP. IL
On the parental Character of the Deity re
vealed to theicorld in ihe Gospel of Christ. 85
CHAP. III.
On ihe future Inheritance of Sons. - - - 117
CHAP. IV.
On the filial Confidence of a Christian : o)- the
nature of Faith. --- ____ 154

PART II.
ON THE PECULIAR MANNER IN WHICH THE
BLESSINGS OF THE GOSPEL ARE COMMUNI
CATED TO MANKIND : OR THE MEDIATORIAL
OFFICE OF CHRIST. - -- - - 1/0

viii CONTENTS. CHAP. I.
On the mediatorial office of Christ, in a state of
humiliation. ---------- 189
Sect. I. Enquiry into the punishment of dis
obedience, denounced in the Jewish
Dispensation - - - - - - 197
Sect. II. On the important ends obtained by
the death of Christ. - - - - 240
Sect. III. Enquiry into the purposes for which
a redemption from the penalty of
death has been obtained. - - - 287
CHAP. II.
On the exaltation of Christ. - - - - 300

PART III.
ENQUIRY INTO THE EXTENT OF THE BLES
SINGS PROMULGATED TO THE WORLD IN THE
GOSPEL OF CHRIST. ------ -_ 331
Hypothesis I. On the eternal misery of the
Wicked.  - 342
Hypothesis II. On the annihilation of the
Wicked. ------ 361
Hypothesis III. On universal redemption - - 367
Remarks on the Characteristic Evidences of
Christianity. -___ _ __ _ 440
CONCLUSION. -------__ 469

INTRODUCTION.

It was asserted, in a preceding Disquisition^
that the Jewish and Christian Dispensations
alone, contain those principles which are most
correspondent with our best conceptions of the
Divine Being, in his relative character, and in
his conduct towards rational and moral agents ;
and that his wisdom determined to form a de
posit -of religious and moral principles, by the
progressive influence of which, the human race
may be conducted from ignorance to know
ledge, and from a state of moral depravity to
the love of religion, and the practice of virtue ;
and thus become participants of the blessings
in reserve for the Righteous. In that Disquisi
tion we attempted to investigate the manner
in which these purposes were accomplished;
and the extensive benefits produced in former
ages. We shall now proceed to evince, that the
grand design of Christianity is to complete
the plan of infinite benevolence, by the uni-

2 INTRODUCTION.
versal diffusion of the purest principles of reli
gion and virtue;— by proposing the most encou
raging motives to the practice of their various
duties ; — and by ensuring permanent happiness
to those who shall be rendered capable of en
joying it.
We have hitherto been able, in our former
Disquisitions, to confine our attention to prin
ciples received by moralists and theologians,
leaving them to apply these principles to their
own speculative opinions ; but we enter upon
the subject before us under the conviction, that
a strict neutrality cannot always be maintained.
It is our professed design to inquire into those
doctrines which are essential to Christianity ;
which constitute its characteristic excellencies, and
which give ij_ great pre-eminence over the Jewish
Dispensation itself. But so many opinions have
been proposed to us, under the character of
Essentials; and some of these are so contrary
to each other, that, were we to repose a confi
dence in human authority, no one cOuld extri
cate his mind from embarrassments.
The high importance of religion is itself a
copious source of contrarieties. This inspires 'a
perpetual anxiety lest we should lapse into dan
gerous errors. Such anxieties, improperly in
dulged, and ill directed, plunge us into errors

INTRODUCTION. S
innumerable. Indiscriminating minds have sup
posed that every thing which has a relation to
Religion, is of equal moment ; and this suppo
sition, in conjunction with the earnestness with
which a speculative disposition is accustomed
to enforce its peculiar tenets, has introduced
the ^kmost confusion into theological subjects.
The crade and vague conceptions of men have
been mistaken for important realities : Subordi
nates have taken place of principals, until
points of mere speculation have gained com
plete ascendancy over the most interesting
truths: Forms and ceremonies of human in
vention have frequently been placed upon a
level with moral duties ; and, in some cases, have
been permitted to supersede the practice of
them. But to every subject worthy of human inves
tigation, various degrees of importance must
necessarily be attached. Its essential properties,
or whatever is necessary to its being what it is,
must be known, or the subject will remain
unknown. The utility of the subject is the
next object demanding examination; or the
application to be made of it in the production
of some kind, or degree of Good : without we
have this object in view, our pursuits are but
frivolous occupations and amusements. Certain

4 INTRODUCTION.
collateral circumstances, and legitimate in
ferences, may also possess various degrees of
importance, though of an inferior nature. Con
jectural dogmata are not unfrequently added,
which, as they have a dubious aspect, cannot
promise equal validity in their application;
whatever power they may possess over the
minds of the proposers. Such gradations exist,
resembling the circumferal ringlets in agitated
waters, which become weaker and weaker the
farther they are remote from the central point.
In the religion of Jesus, the above gradations
are strongly marked. To know the immediate
object of this Revelation, must be of infinite
moment. An accurate knowledge of many
circumstances concerning the peculiar methods
of its accomplishment; or the extent of its
efficacy, cannot be of equal importance; al
though it may be very desirable ; for we may
rest assured, that new manifestations of the
wisdom and beneficence of the Deity, will ac
company every discovery.
The object of all human plans and projects-
is the production or communication of some
Good. The more disinterested, and the greater
the benefit to be conferred upon others, the
more conspicuously will the character of Bene
volence appear. The manifestations of Wisdom

INTRODUCTION. 5
will be correspondent to the obvious adaptation
of the means to the end proposed. According
to_the extent of the benefits to be diffused,
shall we proportionate our estimation both of
Beneficence and Wisdom ; and the more will the
character of the Projector be exalted in our
conceptions. The Christian religion is proposed to us as a
revelation from heaven. . Its professed object is
to bless mankind. It is announced to us as
the final dispensation ; and it must be complete
in all its parts, and for all its purposes.
As the Christian religion is, in .the estimation
of all its professors, the last, or final revelation
from God, and a completion of the divine plan
for the Good of mankind ; and for which that
communicated to the Jews was preparatory, we
are authorized to expect something great — stu
pendously great. We may expect that this
Dispensation Avill be enstamped with character
istic marks of peculiar excellence, in its object,
mode of establishment, and extent of beneficial
effects. Our design, in the present Disquisition, is to
examine it under these three distinct characters.
We shall therefore inquire,
I. What are the peculiar blessings presented
to us by Christianity.

6 INTRODUCTION.
II. In what manner, or through what me-
dium, are these blessings conveyed.
III. How great will be their extent.

Under the first head, the principles we shall
advance will meet with the concurrence of all
christians. If by a Revelation we are to under
stand truths made known to us, they must be
intelligible to all. Whatever is obscure, cannot
be clearly revealed ; and if there be any points
concerning which men of upright dispositions
and sound understandings, entertain different
opinions, they m^y^con tain latent truths, and
they will demand serious investigation, but
they cannot be of primary importance. Con
cerning these the most inquisitive may err ; and
it is also possible, that the most superficial may
be the most confident.
Under the two last articles in our division,
some of the sentiments of the writer, will not
correspond with those adopted by many of the
pious and learned. But should the truth of his
principles not be rendered sufficiently evident,
they will be rejected witnreluctance ; and those
who reject, will lament that their own views
of this last Dispensation are neither so honour
able to God, nor consoling to man.

INTRODUCTION. 7
In the, prosecu tion of our inquiries, we have
endeavoured to adhere to the following rules,
to direct us in more dubious cases; and we
propose them to the inquisitive reader, as the
touchstone by which to try the tenets proposed
by the author, and also his own.
I. A belief in the infinite Goodness of God,
is most consistent with the truest principles of
reason. Goodness is an excellence which consti
tutes the excellence of knowledge, Avisdomy and
power. It is the most worthy source of all.,
divine operations. It has been proclaimed by
the Deity, and displayed in the Revelation of r
himself to the Jews. IJpon the attribute of <
infinite Benevolence is founded tne injunction of
our divine Master, "Thou shalt love the Lord
thy God with all thy heart, and with all thy,
soul, and with all thy mind, and with all. thy
strength." For we love that alone which we<
understand to be excellent in itself, and produc
tive of Good ; and supreme love pre-supposes su
preme excellence in the object. Those senti
ments, therefore, which we profess, to derive;
from the New, Dispensation, and, are most con
sonant with the infinite Benignity of God, must
in themselves be the most eligible; and where-*
ever scripture phraseology, which every one
admits to be greatly diversified, seems to be at

8 INTRODUCTION.
variance with itself, those solutions of difficult
passages in sacred Writ, which best correspond
with the most exalted ideas of the divine be
nignity, are to be. preferred.
II. It is universally admitted, that the different
writers in the New Testament have adopted dif
ferent modes of expression ; and as many ex
pressions must vary in their import, according
to the connection in which they are placed, and
the manner in which they are introduced, where-
ever there is a direct opposition of phraseology,
seeming to advance principles or doctrines con
trary to each other, the best method of judging
of such equivocal passages, is not by the sound
of words, but by the general tenour of the princi
ples expressed by the same, or other writers, in
more explicit terms. Such expressions are not
to be considered as detached aphorisms, con
taining first principles, but as strong and im
pressive statements, which have a reference to
principles preciously advanced.
III. Expressions obviously metaphorical, cannot
be the basis of an hypothesis. The object of a
metaphor is to explain, illustrate, or enforce;
but not to establish first principles. It eluci
dates subjects not completely obvious, either by
the force of analogy, or by adducing examples
from things more clearly understood. It will

INTRODUCTION. 9
give different colourings to a sentiment, derived
from the subjects to which it alludes, and thus
render it more lively, more pathetic, more de
grading, more noble, more alarming, according
to the impression which it is desirable to make
upon the mind. But it always supposes, either
that a previous attempt ha*s been made to con
vince the judgment, or that some fact is known
which we desire to render influential.
IV. When the sentiments of theologians
oppose each other, and the language of scrip
ture is adduced in support of their respective
dogmata, the discriminating powers with which
we are endowed teach us, that those opinions
"which are most consonant with reason should be
preferred. Nothing irrational in itself can pro
ceed from a wise being ; and whatever appears
to be irrational should be immediately suspected.
All our intellectual faculties should be in exer
cise; but the decisions of the judgment should
be slow and cautious. The wisest of beings
permits us to hesitate in things obscure, that we
may have time to balance between the possible
and impossible, probable and improbable,
credible or incredible. Our discriminating
powers will finally discover some standard to
which we can apply ; and which will solve the
difficulty. When, for example, our Saviour

70 INTRODUCTION.
says, " Think not that I am come to send peace
on earth, I am not come to send peace, but a
szvord;" no Christian supposes that the grand
object of his mission was to disseminate discord,
foment animosities, and provoke bloodshed;
notwithstanding the peremptory form of the
assertion : for the reason of every christian
assures him, that this language of their divine
Master opposes the whole tenour of his own
conduct ; opposes the injunctions he lays down
to promote peace and concord; and is destructive
of that happiness promised to the lovers of
virtue and goodness. The christian is obliged,
therefore, to solve these expressions in a man
ner congenial with the spirit of genuine Chris
tianity ; and to consider them, both as prophe
sies and warnings, given to his disciples, that the
ignorance and evil passions of men, their pre
judices, their pride, and arrogance of knowledge,
shall render the gospel of peace itself the source
of contentions, and of temporary disorders in
the world, to which they themselves shall fall a
sacrifice. In this instance we clearly see, that
common sense directs a phraseology which, at
first view, alarms and confounds, into its proper
and instructive channel. Various other difficul
ties might be solved in a similar manner, were
the dictates of common sense equally revered.

( 11 )

PART I.

OKT THE PECULIAR BLESSINGS COMMUNICATED
TO MANKIND BT CHRISTIANITY. t
The Jewish Dispensation was introductory to
that of Christianity. According to the expres
sion of Saint Paul, " it was a schoolmaster to
bring us to Christ ; and in this character it has
instructed us inmany important doctrines, upon
which Christianity is founded, and which it
illustrates and enforces upon superior principles,
and by superior motives. To the favoured
nation Was fully revealed a knowledge of the
one God ; who is the great Creator and Gover
nor of all things, possessing every natural and
moral perfection. Hence it is that our Saviour
and his Apostles profess not to reveal these
truths to the world, as truths utterly unknown ;
but they refer to them as already established.
The command to love the Lord our God with
all our hearts, is an implication that we already
know that he is good. A similar reference is
made to the wisdom, knowledge, and power of

12 THE PECULIAR BLESSINGS
God. " Oh the depth of the riches both of
the Knowledge and Wisdom of God, how un
searchable are his judgments, and his ways are
past finding out !" " That we may know," says
the same Apostle, "what is the exceeding great
ness of his power towards us that believe, ac
cording to the working of his mighty power."
The spirituality of the divine nature, is men
tioned but once, in the writings of the New
Testament, and it is solely to draw the inference,
that, as God is a Spirit, he is to be worshipped
in spirit and in truth. The Jewish Religion,
fully instructed that nation iu their duty to
wards both God and man, and strenuously in
culcated the practice of every moral duty from
motives of piety. A former Disquisition has
shewn that these facts are indisputable. But
Christianity contains certain characteristics,
which now demand the grateful attention of
the Gentile world, as well as of the Jews.
The Christian Religion presents to the whole
world, a brighter display ofthe divine Benignity,
than was enjoyed before its promulgation : It
enforces obedience to the divine commands,
upon the most refined and exalted principles :
and it promises infinitely superior remunera
tions.

OF CHRISTIANITY. 13

CHAPTER I.
On the divine Benignity displayed in the Gospel.
We suppose that our readers will discern a
very important connection between the subjects
that have passed under distinct examination, in
the course of our preceding Disquisitions, but,
in so protracted a work, it may be necessary
to refer, or to repeat, more than is desirable,
in order to elucidate some subsequent princi
ples, which are professedly founded upon others
previously established. We are obliged to
avail ourselves of this liberty, in order to do
more ample justice to the important subject
before us.
In our summary view of the arguments
adduced in support of natural religion, we
endeavoured to show that the character of Cre
ator is strictly a relative character ; that it in
timately connects the great universal agent
with all his works; for Power, Knowledge,. Wis-*
dom, and Goodness, respect existences and ope
rations, actual or in prospect. We attempted

14 THE PECULIAR BLESSINGS
also to evince, that of all the divine perfections,
Infinite Goodness is the most exalted. This is
strictly and eminently moral: On this, worth is
inscribed in the most legible characters. No
other attribute can exceed or equal it in dignity,
or in importance. Knowledge, Wisdom, and
Power are subservient to its purposes ; and its
purposes are to diffuse all possible happiness
among susceptible beings. We have also shewn,
when we wereiavestigating the nature of
Goodness, that its desires of diffusing good are
boundless ; and its exercises can only be limited
by a limited capacity. A Being, therefore, of unre
strained power, incessantly possessing the dispo
sition to communicate good, must be incessantly
operative in its production.*
But, notwithstanding the unlimited extent
of the divine Benignity; notwithstanding the
immutability of the divine character, yet the
Wisdom which always selects the most proper
means, for the accomplishment of beneficent
designs, will make a more open display of the
attribute, which best corresponds with the parti
cular state, circumstances, and character of its ob
jects. Like the Sun it may be obscured, at
one period, by clouds dark and menacing ; at
* See Theological Disq. on Natural Religion, Chap. IL

OF CHRISTIANITY. 15
another, it may shine with peculiar brightness
upOn particular districts ; but it always retains
a plenitude of refulgence, diffusing its beneficial
influence over every creature.

When we were tracing the rise and progress of
the social virtues, Ave took occasion to observe
that Terror is the earliest and most powerful
principle of action, in ignorant and savage
minds. This has the strongest hold in dispo
sitions the most sordid and selfish, which are
always strangers to superior motives. When
Hope is principally in exercise, it has some other
good in prospect, beyond that of escaping
from evil; and although it may be purely selfish
in its nature, yet it leads out of abject servility ;
it sets an object of choice before the mind, and
advances some steps in moral culture. We ob
served, that although Love is the last of the ope
rative affections, it is the noblest, and most in
fluential, Avhere it duly operates. Where it is
sincere and ardent, it inspires a grateful solici
tude to please, which pervades the minutest
ramifications of duty.*
These are the laws which the supreme Creator
* See Ethic. T. Part II. Disq. 2. ch. 3, for a developement
•f these principles.

16 THE PECULIAR BLESSINGS
has inscribed upon our nature ; and we shall see
that he has acted conformably to them in his
^government of the moral world.
It was according to these principles that the
Being Avho is essential Goodness, chose to vail the
benignity of his nature, behind the irresistible
majesty of his power, during the ages of gross
ignorance and depravity of manners. Irresistible
Power, being the first, nay the only attribute that
commands theattention of brutal minds. For with
this is closely connected the apprehension of evil,
or the dread of punishment. Such is the influ
ence of Dread, that it is able to destroy the
strongest of tlie natural affections ; for it has
frequently induced barbarians to sacrifice their
offspring, to appease the supposed anger of their
gods. It was in correspondence with this state
of mind, that the Sovereign of the universe dis
covered himself to the world, chiefly as the Lord '
of Hosts, the God of battles, terrible in his judg
ments; thathe Avas induced to manifest his irre
sistible might, by repeated judgments. It was
Terror alone Avhich compelled the Egyptians to
emancipate their slaves, and assist them in their
emigration. The Fear that fell upon the nations
facilitated the conquests of the HebreAvs, and
gave them an earlier establishment in the land
of Canaan. The tremendous threats denounced

OF CHRISTIANITY. 17
and reiterated chastisements, were more effica
cious in preserving the Israelites, from being to
tally absorbed in the depravities of surrounding
nations, than the most signal displays of the
divine beneficence towards them.
That Being who destroyed the ancient world
on account of the universal apostasy, suspend
ed his exterminating judgments, respecting the
Canaanites and the surrounding nations, until
they were depraved beyond the power of refor
mation, by any natural means. But when their
iniquities were full, and they became ripe for
destruction, he sheAved the terrors of his wrath.
Yet, in the midst of his judgments, he manifested
the discriminations of his mercy. Those among
the Heathens whose attention Avas awakened, and
who, by comparing the purity, dignity, and
excellence of the Jewish religion, with the hor
rors that characterised their own, forsook the
worshipping of images for the service of the
true God, were, by the divine commands, cor
dially received ; and they enjoyed many of the
privileges and immunities of the Israelites ;
and, if we may thus speak, he shewed personal
respect for those Heathens who revered his name.
Of this, examples have been given, respecting
Nebuchadnezzar, Cyrus, and Darius. Thus
far did the wisdom of the Most High permit his

18 THE PECULIAR BLESSINGS
benignity to operate in favour of the Pagan
world. But no apostles were expressly sent to
convert them. It is most obvious that the He-
breAvs who first entered into the land of Canaan,
were not formed for missionaries.^ They Avould
themselves have been corrupted by the vicious
practices and principles of these gross idolaters,
instead of making com-erts to so pure a religion.
Nor Avere the?e many of these Pagans Avhose
minds were prepared to receive so refined
a system of Theism.
In subsequent ages, Avhen the Heathens had ,
been taught, by severe experience, that the
Jehovah of the Israelites was superior to the
gods whom they served ; prophets were occa
sionally appointed to alarm their fears, by de
nouncing the terrible judgments of God, against
the enormities committed by particular na
tions; but this wrath Avas directed against their
Immoralities alone, and not their theological
Ignorance. It was in consequence of this ignorant and
depraAed state of the human mind, that a know
ledge of the God of Israel Avas introduced among
the Pagans, by the name of the Lord God Al
mighty ;. the King of Glory; the Lord mighty in
battle. It is repeatedly asserted by the pro
phets, that the Lord of Hosts is his name ;

OF CHRISTIANITY. la
and it was, " that the Heathens may fear the
name ofthe Lord."

The whole history of the Jews, as a distinct
nation, informs us, that although the terrors of
the Lord were, suspended over them, yet they
Avere abundantly favoured with consolations of
Hope. Desirable objects were placed before
their, eyes, to draw them out of the abject ser
vility of fear ; to give them a personal interest
in their faithful services, and to secure to them
a much larger portion oj good, than what is ob
tained by the mere exemption from evil. They
Avere so far advanced in mental culture, that
Promises of the most encouraging kind were
largely intermixed with the threats. Worldly pro
sperity was ensured to them, upon the condi
tion of their obedience.
This Principle pervades the whole ofthe Jew
ish Dispensation. It has already been shewn
that their history consists, chiefly, of journals
of their obedience, rebellions, repentances, and
of the prosperous or calamitous results. They
Avere severely chastised for their transgres
sions ; but Avhenever they, conformed to the
divine commands, they were prosperous and
happy. We shall therefore simply observe, that.
c 2

20 THE PECULIAR BLESSIN GS
the objects of Hope, as Avell as of punishment,
placed before them, Avere such as would most
powerfully influence minds incapable of being
elevated above sensible objects. Temporal bless
ings, and temporal evils alone Avere presented to
them. They immediately and unequivocally ex
perienced, in their own persons, the just recom
pense of their conduct : and their moral his
tory was faithfully recorded in their journals, for
the admonition ~of subsequent ages. Such
striking examples, which no one could doubt or
deny, Avere better calculated to impress their
minds, than any promises or threats respecting a
future world ; where their minds could not pe
netrate, and concerning which no reports could
be made.
The Hope, therefore, of exemption from tem
poral calamities, and of possessing positive
good, Avas proposed as the operative Principle, '
during the whole of the Jewish ceconomy ; and
by this it was expected that the nation at large
should be influenced. The more pious and con
siderate Subjects, under the divine government,
were also duly impressed with the Goodness of
the Lord, Avhich shone conspicuously in the
midst of his judgments: and although the grand
injunction was, "Stand in awe, and sin not;" yet
frequent exclamations of devout minds were,

I i i

OF CHRISTIANITY. 21
" Oh that men would praise the Lord ; for he
is good, and his mercy endureth for ever."

Love, although it is later in exercise, as we
have already remarked, yet it is by far the most
noble of our affections ; and in its nature pecu
liarly operative. Fear seeks not only to escape,
but to elude. It engages not in any voluntary
services ; for it never acts beyond absolute ne
cessity. Hope has some specific object before
it, and will perform the task for the sake of the
result. It will discharge its duty in such a man
ner as to ensure the recompense; but it remains
confined in the district of selfishness, and may be
totally indifferent respecting any other object.
But Love implies an attachment ; an attachment
to Something apparently good. When Love
lespects the Character of a moral agent, it is
placed upon Avhat we discover to be amiable.
We imagine that the object is hind and benevo
lent ; or that he is disposed to communicate good,
as opportunities may present. This has a na
tural tendency to inspire a reciprocal disposition.
No one will deliberately offend, or neglect to
oblige, the object whom he loves. He will ra
ther seek to anticipate wishes ; and where it is
practicable, to surprise by some tokens of re-

22 THE PECULIAR BLESSINGS
spect. Love, of all the affections, is the. most
pleasant in its exercise. This renders it so dan
gerous when placed upon improper objects.
The objects which claim a title to our love,
must be supposed to possess worth. A percep
tion of worth, will inspire sentiments of respect
and esteem, towards a stranger. On these per
ceptions of Avorth are engrafted particular
Attachments, either from the actual reception
of benefits, or by the assurance that plans of
goodness are formed, and are operating in our
favour. For these present us with personal
proofs, that the Being who thus Avills to do us
good, is benevolent in , his dispositions. Such
acts of kindness have a tendency to awaken
gratitude; which, as it were, rivets our affections,
while it ennobles the recipient, under his humble ,
consciousness of an obligation conferred upon
him. Where this obligation is connected with
extraordinary circumstances of condescension, or
of extreme liberality in the Agent, to the affec
tions of Love and Gratitude, will be united the
emotions oi Admiration; which accelerate every
disposition to make the most grateful returns.
To these pleasing and dignified affections of
Love, Gratitude, and Admiration, is the Gospel
Dispensation peculiarly directed. These it prinr
pipally seeks to call forth. Upon these are its

OF CHRISTIANITY. 23
choicest motives to right conduct founded ; and
to bring these into exercise, is every attempt
made which can impress a liberal and a grateful
mind. Through the medium of this last Dis
pensation it is, that the Divine Benignity to the
human race is fully displayed. It finally pro
claims to mankind an important truth, which
reason approves, which the apostle John was
authorized to assert, and to which every page in
the gospel history beareth record; God is Love.
Love, universal, unwearied, inexhaustible, is the
centre, from which the exercise of every moral
or relative attribute is an emanation. It is the
attribute Avhich gives efficacy to wisdom and
knowledge ; rendering them productive of good
to the extent of their exercise ; and by which
the aAvful attribute of irresistible power, be
comes a source of consolation.
When we were particularly contemplating the
nature of Benevolence, we attempted to trace
its principal ramifications, according to the state
and character of its immediate objects. It
assumes the title of liberality, pity, compassion,
and commiseration, condescension, and mercy, as it
refers to the exigencies, helpless, distressed,
humble state of the object, or to the nature and
extent of his demerits. All these modifications
of beneficence, are impressively manifested in

24 THE PECULIAR BLESSINGS
the ,Gospel of Christ, It not only represents
the Deity as the inexhaustible source of good
to all his creatures, but as exercising compassion
towards the wretched ; administering aid to the
helpless ; consoling the distressed, and proclaim
ing pardon to the guilty.
Such manifestations of benignity from God,
under the character of an universal Sovereign
are calculated to excite the emotions of love,
gratitude, and admiration, in every breast
But the truths revealed to us, in this last and
best Dispensation, are still more animating,
The Supreme Creator," in these latter days, pro?
claims himself to tlie astonished world, as the
universal Father'. He condescends to re
ceive those Avhose nature is so distinct ; Avhose
powers are so feeble ; Avhose characters are so
undeserving ; whose offences have been so
numerous and habitual; into the adoption of sons.
This most interesting fact has justly called forth
the admiration and astonishment . of the be*
loved disciple John. "Behold what manner
of love the Father hath bestowed upon us, that
we should be called the sons of God."
In a former Disquisition, on tlie nature of
moral obligation, we minutely examined the
religious principles which are most conducive to

OF CHRISTIANITY. 25
the uniform practice of virtue; and we observed
that, connected with a conviction of the Unity,
Holiness, Knowledge, Wisdom, Justice, and
Goodness, of Deity, the Parental Character pre
sents us with a motive peculiarly interesting.
By this we are encouraged to contemplate the
great Lord of all, not as a foreign cause of some
occasional good, but as the Source of our exist
ence; as the universal Purveyor for a numerous
and beloved offspring. In consequence of so
honourable and intimate a relation ; Obedience
is no longer to be considered in the light of a
compact simply, or the obligation of a sulyect,
but as arising naturally from the relation of a
Son to a Parent. By Filiation we are taught to
consider every injunction, as a necessary pre
requisite to future advancement; and the prac
tice of virtue as a preparatory occupation, Avhich
is to qualify us for the enjoyment of the good
destined to be our future portion. In the obe
dience of a Son, a refined sense of justice is also
blended .with the perception of advantage.
Love and Gratitude are united with every other
motive, and by these it is purified from the sor-
didness of mere self-interest.*

* See Etb. Treat. Part ii. On Moral Oblig, Sect. 4. Relig.
Principles most conducive to virtue.

26 THE PECULIAR BLESSINGS
' The relation between a Father and a Son, or a
Child, is the closest relation in nature. It is a
relation in \vhich there is the least of passion,
and the most of affection. It neither requires
nor admits of violent transports ; but an invio
late attachment becomes a steady uniform prin
ciple of action. Where it is respectably sup
ported, the warm affection of the Parent receives
the returns of love, gratitude, and obedience
from the offspring. A Parent is the dignified
source of existence. In this sense he considers
liis offspring, in the light of a peculiar kind of
property ; and over this property a perpetual
watchfulness is exercised with anxious care.
From every other species of property, the pos
sessor expects to enjoy some kind of personal
advantage; in this singular species the habitual
solicitude of the Parent becomes a generous,
liberal state of mind, prompting to communicate;
expecting no other remuneration than the suc
cess of endeavours.
Such is the character, in which the Deity has
finally condescended to make himself knoAvn to
his creatures. He publicly avows the title of
Parent, over his moral and intellectual offspring.
Man, and man alone, of the numerous beings
inhabiting the globe, can be dignified with the

OF CHRISTIANITY. 27,
appellation of a child, or a son of God. Not
withstanding the infinite distance between the
great Creator, and the most exalted of his pro
ductions, he deigns to call himself the God and
Father of the human race. . Man is made in the
image of God, by the endowment of moral and
. intellectual powers. This endowment enables him
to possess a resemblance in the enjoyment of
eternal felicity ; and he who created the endow
ment, is resolved to bestow the gift, by adopting
man into the family of heaven.
The character of Universal Father, was con
cealed from the most ancient and gross idola
ters. It was of too refined and exalted a nature,
for the ages of palpable darkness and depravity
of manners. Nor Avere the extensive privi
leges of Filiation made known to the Israelites.
Very few are the instances in which any refe
rence is made to the character ; and it is always
by way of reproach, reproof, or admonition:
never with the cordiality of a reconciled Parent.
Moses, expostulating with this rebellious people,
exclaims, " Do you thus requite the Lord,
O foolish and unwise ? Is not He thy Father
that has bought thee? Has he not made thee ?"
In the same manner the prophet Malachi expos
tulates: "A son honoureth his father, and a
servant his master : if, then, I be a father,

28 THE PECULIAR BLESSINGS
where is mine honour ; and if I be a master,
where is my fear?" Again ; " Have we not all
one Father? Hath not one God created us?
Why do Ave deal treacherously every man
against his brother?" Thus the prophet
Isaiah, in pleading with Jehovah, complains,
" Thou hast, hid thy face from us, and hast
consumed us because of our iniquity. But now,
O Lord ! thou art our Father ; we are the clay,
and thou our potter ; and wc are all the work
of thine hand."
In these, and a few other instances, the
Israelites were occasionally reminded of a filial
relation, subsisting between them and their
Creator ; but the leading character by which he
manifested himself to them, was not that of a
Father. He sometimes styled himself the God
of Abraham, of Isaac, and of Jacob, in honour
of their faith and piety ; sometimes the God of
Israel* as they were the select and chosen
people. When Moses received the commission
to liberate the Israelites from their bondage,
" God said unto Moses, I appeared unto Abra
ham, unto Isaac, and unto Jacob, in the name
of God Almighty; but by my name Jehovah
was I not known unto them." The great I am,
the true, the living, the universal Sovereign ;
in contradistinction to the despicable idols, the

OF CHRISTIANITY. 29
nonentities, to which the corrupt imaginations
of an ignorant world, had transferred all autho
rity and all honour.
To neither Jews nor Heathens, therefore, was
the title of Universal Father clearly promul
gated, in the manner which characterises and
distinguishes the dispensation that is emphati
cally termed, a Dispensation of Grace,

This honour, the most exalted which can possi
bly be conferred upon the human race, is intro
duced by the promised Messiah. He takes the
lead in this new designation; as he is the me
dium through whom its blessings are imparted
to us. Adam, by his disobedience, lost his title
to be the head of a favoured race. The righ
teous Noah had the honour of introducing a
new progeny. Abraham, by his ready obe
dience, became the father of the faithful. The
wise, the meek, and intrepid Moses was qua
lified, and appointed, to rescue the people of
God from captivity; to become their legislator,
to watch over their morals, and to conduct them
to the Land of Canaan. These Avere the faithful
Servants of the -Most High; and they were
greatly honoured. But " God, who at sundry
times and in divers manners spake in time

30 THE PECULIAR BLESSINGS
past unto the fathers by the prophets, hath, in
these last days, spoken unto us by his Son,
whom he hath appointed heir of all things."
After this divine Messenger had been initiated
into his office, by the baptism of John, he re
ceived, " from God the Father, honour and glory ;
when there came a voice to him from the ex
cellent glory, This is my beloved Son in
whom I am well pleased."* This unequalled
mark of approbation from heaven was repeated
at the hour of his transfiguration : " Behold
a bright cloud overshadowed them, and behold
a voice out of the cloud which said, This is my
beloved Son, in whom I am well pleased; hear
ye him." — " For this is he of Avhom the prophet
spake, " Behold my servant whom I uphold,
mine elect in whom my soul delighteth ; I
have put my spirit upon him, he shall bring
forth judgment to the Gentiles," &c. &c.j-
Being thus authorised and sanctioned to con
sider God as his heavenly Father, the language
he reverentially adopted, manifests his habitual
sense of the exalted honour. When he speaks
of himself individually, it is under the humble
appellation of the Son of Man ; but as he was
declared to be the Son of God, with power ; in his
official, or mediatorial character, he delighted in
* 2 Pet. ch. i. 17. f Is- ch. xiii. v. 1.

OF CHRISTIANITY. 31
the title. To his Father he ascribes all the powers
with which he Avas invested. " Verily I say unto
you, the Son can do nothing of himself, but
what he seeth the Father do ; for what thing
soever he doth, these also doth the Son like
wise. For the Father loveth the Son, and
sheweth him all things Avhich himself doth."*
All his addresses to heaven Avere as pray
ing to the Father ; and from the Father he
expected all his consolations and support.
In the agonies of his mind, previous to his
being taken before his judges, as an afflicted,
but obedient Son, he prayed, " saying, Father,
if thou be Avilling, remove this cup ; neverthe
less, not my will, but thine be done ;" and he
described his ascension as going to the Father.
Nor does he appropriate this honoured title
to himself exclusively, in consequence of the
perfection of his obedience. That Being whom
he denominates his Father, he uniformly con
siders as the Father of his disciples also. He
exhorted all who came to him, in order to
receive instructions from him, " Let your light
shine before men, that they may see your good
works, and glorify your Father who is in hea
ven." "Love your enemies, that you may be the
children of your Father Avho is in heaven. Be
ye merciful, as your Father avIio is in heaven
* John v. 19.

32 THE PECULIAR BLESSINGS
is merciful." " Call no man Father," says he,
" upon earth, for one is your Father, Avho is in
heaven." " When ye pray, say our Father who
art in heaven." As he was taking a final leave
of his disciples, he consoled their minds with
this assurance, " I ascend to my Father and
your Father, my God and your God."*
The Apostles, after they had been fully in
structed in the nature of Christianity, adopted
a similar language. The usual salutation of
St. Paul in his Epistles is, " Grace be with you,
and peace from God our Father, and the Lord
Jesus Christ. All his admonitions, reproofs,
exhortations, and encouragements, are in
perfect unison with the declaration made
in his Epistle to the Romans. " As many
as are led by the Spirit of God, they are
the sons of God. For ye have not received the
spirit of bondage again unto fear (which was
the prevalent spirit, and the predominant
sensation under the Jewish ceconomy,) but ye
have received the spirit of Adoption, Avhereby
we cry, abba Father. The spirit itself beareth
witness with our spirits, that we are the children
of God ; and if children, then Heirs; Heirs of
God, and joint Heirs with Christ." The Apos-
* Ch. viii. v. 14. f See Note A.

OF CHRISTIANITY; $3
tie John also declares, that " those who deny
tlie Son, have nOt the Father ; he that acknow-
ledgeth the Son, hath the Father." Our fellow
ship is with the Father and the Son." Behold what
manner of love the Father hath bestowed Upon
us, that we should be called the Sons of God." .
The above will be considered, by all those
who are conversant with the New Testament,
as small specimens of the language familiarly
used by the primitive disciples of Christ ; but
it is a language which no one, not even the
most distinguished Prophets, were authorised to
use, with similar boldness and currency, under
the former Dispensation^
The Paternal Character of the Deity is re
presented to us, in the sacred records, in different
points of view. He is our Father, as we are,
in our moral and intellectual nature, . created in
his own Image. Have we not all one Father ?
Hath not one God created us? The disciples
and followers of Jesus Christ, and all who
were disposed to be instructed by him, were
more particularly encouraged to consider God
as their Father, and to pray unto him under
that venerable character. The injunction was
to all his hearers indiscriminately, ".When ye
pray, say, *' our Father who is in heaven." But
those who yield unto him the cheerful obedi-
D

43 THE PECULIAR BLESSINGS, &c.
ence of Sons, he regards with the complacency
of an affectionate and approving Parent. They
are his, in the true spirit of adoption, and for all
its purposes. "These he hath predestinated
into the adoption of children, by Jesus Christ,
unto himself, according to the good pleasure of
his will." " Blessed are the peace-makers," saith
our Saviour, "for they shall be called the children
of God." "Love your enertiies, bless them that
curse you, do good to them that hate you, and
pray for them that despitefully use you, that
ye may be the children of your Father who is in
heaven, for he maketh his sun to rise," &c. &c,

( 96 )

CHAPTER II.
On the Parental Character of the Deity, revealed
lo the World in the Gospel of Christ.
The Supreme Being, by thus assuming the cha
racter of a Parent, presents us, in that single
term, with an epitome of his designs respecting
us, and expectations from us; and every ex
plicit doctrine of Christianity, presents us with
the most encouraging and consoling develope-
ment of the character.
The ideas universally entertained of an earth
ly Parent, who possesses every title to re
spect, is, not only that he is the source of exist
ence to his offspring, but that he hath an
affectionate concern for their welfare ; Avhich he
assiduously endeavours to promote to the ex
tent of his abilities j and according to the concep
tions he may have formed of the nature of well-
being, and of the means by Avhich it can be
obtained. A wise and affectionate Parent makes a suit-

36 THE PARENTAL CHARACTER
able provision for the sustenance of his family ;
• — is most willing to pardon the faults and imper
fections of his children ; consults the interest of
every member; gives them the best advice in the
most proper manner; — he instructs them in
every thing he deems to be useful ; and bestows
upon them such an education that they may
exist in the world, with comfort and honour to
themselves, and usefulness to others. He care
fully studies their characters and dispositions,
that he may exert a directing, encouraging, or
controuling influence over them. He is grieved,
without being greatly surprised at the aberrations
of thoughtless and impetuous youth; which he
is even more inclined to pity than to resent.
He contemplates their docility and improving
virtues, Avith affectionate complacency and de
light. Their insensibility to all his anxious en
deavours, and the perverse returns of obstinate
disobedience, may justly excite his anger ; but it
is the anger of a Parent, it proceeds from affec
tion. It is a stranger to a spirit of revenge,
and implacable resentment. His severest chas
tisements are with a view to reformation ; and
they are inflicted with an agonizing reluctance.^
He views reformation with delight ; and the
anxious resentments he suffered, during their
continuance in the paths of folly, are succeeded

OF THE DEITY, &c. 37
by transports of joy. He cheerfully pardons,
and readily forgets, their preceding misconduct;
and his whole attention is directed to the pro
motion of their future welfare. In proportion
to the degrees of wisdom and goodness in a
parent, do these sentiments and dispositions
prevail ; in proportion to the success of his en
deavours, does he enjoy satisfaction and compla
cency : for the prosperity of his Children consti
tutes the happiness of a Father.
Such are the characteristics of a wise and good
Parent, and correspondent with such principles
does the Supreme Parent represent himself as
acting towards us in the gospel of his Son.
Although he is far exalted aboAre the cares
and fears, the transports of vexation or of
joy, which agitate the mind of man, yet he
has in this, as Avell as in many other instances,
adopted the language of man, to convince us
that perfect benevolence, in union with per
fect wisdom and knowledge, are operating for
purposes which require the aid of passions
and affections in the human breast ; these
being in us the appointed stimulants to ac
tion. Thus are we assured, that " like as a
father pitieth his children, so the Lord pitieth

38 THE PARENTAL CHARACTER
them that fear him." He is also represented, by
the prophet Hosea, as expostulating with the
rebellious Israelites, in the following pathetic
manner ; " How shall I give thee up, Ephraim?
How' shall I deliver thee, Israel ? How shall I
make thee as Adinah? How shall I set thee as
Zeboim ? My heart is turned within me, my
repentings are kindled together. I will not
execute the fierceness of mine anger; I will not
return to destroy Ephraim," &c. In the parable
of the penitent Prodigal, our Saviour has repre
sented the Deity in the character of an affection
ate Parent, eager to embrace the offender, and
obliterating his just resentments, by transports
of joy at his reformation.
When the Being who has implanted such
strong affections in the human breast, to render
Parents the assiduous guardians of their chil
dren's happiness, condescends to acknowledge
himself to be the father of Man, we may rest
assured that his conduct will not be less assi
duous, less benignant, less wise, or less success
ful.

The divine Beneficence is displayed through
all animated nature. From his inexhaustible
and infinitely various stores, does God supply

OF THE DEITY, &c. 3Q
the wants of every living creature ; and for all
his rational offspring he amply provides, as for
members of the same extensive family. They
indiscriminately share in the common blessings of
life. He maketh his sun to rise on the evil and
on the good, and sendeth rain on the just and
on the unjust. So numerous are the bounties
of his providence, enjoyed by the thoughtless and
disobedient, that every distinct act of vice is a
distinct act of ingratitude. Every offence com
mitted against our heavenly Father, is a tres
pass upon some indulgence. It is the abuse of
some gift, or of some propensity, which hfe has
conferred or implanted, for a beneficent purpose.
Every law that is violated, is an injunction for
some good. All those acts of disobedience
which are represented as provoking the Divine
wrath, and exposing the offender to his hot dis
pleasure, consist in disobedience to rules which
the Universal Parent has prescribed, solely for
the happy government of his family. He hates
Sin because he knows that it leads to misery.
He loves Virtue or Righteousness, because he
knows that all her paths are paths of peace and
happiness. He is angry with the Wicked every
day, because their mad extravagancies are inces
santly disturbing the order, harmony, and welfare
of his family. He is pleased with the Righ-

40 THE PARENTAL CHARACTER
ous, because they are executing his designs.
He condescends to consider them as fellow work
ers Avith himself in the promotion of good,
The most anxious and assiduous Parent does not
watch over the prosperity of his children, Avith
an attention that can emulate the universally
watchful eye of that Being, who numbereth the
hair of our heads ; nor can a sparrow fall to the
ground unnoticed by him. As Man is the in
telligent' offspring of God, he has not only
made abundant provision for his animal wants,
but the Divine conduct is directed towards him
as a rational, moral, responsible Agent ; capable
of higher pursuits than those which concern
animal life, and an expectant of a future des
tiny. Of all the creatures of God, Man alone is
capable of abusing the gift of providence ; of
being subjected to the laws of morality, and of
transgressing them ; of violating the dictates of
hi& conscience, and of beingjniinical to hisoAvn
happiness. This Capacity proceeds from a power which
constitutes, in him, an honourable distinction
from every other creature in the universe; the
power of acting, in every case, according to
the dictates of his Will, Avithout the inevitable
compulsion of physical laws, or being invariaT

OF THE DEITY, &c. 41
bly subjected to the contracted laws of animal
instinct. We attempted, in a former work, to trace the
sources of human aberrations, and of the mi
series they occasion ; we shall at present simply
state that they were many, great, and as exten
sive as the rational family of heaven.
The Histories of the ancient world, both sa
cred and profane, are no other than the histories
of an universal depravity; of a disobedience
which terminated in the grossest ignorance, and
the most inveterate habits of vice and impiety;
beyond the power of reform, by any efforts merely
human. The history of their religions consists
in copious details of superstitious and barbarous
rites, which were a disgrace to the first glimmer
ings of reason ; and which deprived the heart
" of its natural affections. Their noblest exploits
consisted of various usurpations, devastations,
and shedding of human blood in copious streams.
Beings of the same species, were perpetually at
variance, which is contrary to the usual decency
observed in the brute creation; and the chil
dren of the Great Parent, were plundering and
murdering each other, in every habitable cor
ner of the globe.
We read much in the Old Testament of the

42 THE PARENTAL CHARACTER
fierce anger of the Lord, of his executing hii
wrath, taking vengeance of his adversaries.
Such expressions were a dreadful accommodation
to the character of the times; imitating, as it
were, the impassioned resentments and threaten-
ings, which parents so frequently express, upon
the obstinate and wearisome disobedience of their
children. Such language repeatedly uttered by
the prophets of the Most High,sufficiently evince
the wretched state of morals in the world ; and it
vindicates his wisdom in concealing, as much as
the incessant effusion of his goodness would ad
mit, the essential benignity of his nature. Foi*,
no expressions of indignation and abhorrence,
could surpass the atrocities prevalent among the
nations. No threats could exceed their deserts.
Even the superior instructions and condescend'
ing kindnesses, which pervaded the Jewish Dis
pensation, were not sufficient to keep that per-"
verse people from the contaminations of the
surrounding Pagans, They still exposed them
selves to the severest expostulations of Jehovah,
and to the occasional operations of terror. It
was even requisite to announce their moral laws
with an awful solemnity, whichmadeall the people
tremble. This was, as Moses informed thetti,
that " the fear of God might be before their
eyes, that they sinned not."

OF THE DEITY, &c 43
Although at the time of our SaAiour's advent,
there might be a considerable refinement in
manners, compared with the grosser ignorance
and barbarities of more ancient days ; yet man
kind still remained in a wretched state respect
ing morals ; forgetful of the God who made
them, hostile to each other, and slaves to inor
dinate lusts.
The Multitude, at every period, in every
nation, and under every form of government,
were still ignorant and depraATed. Their Sove
reigns were inflated with pride and ambition ;
and most of their Philosophers Avere absorbed
and bewildered in vain and unprofitable specu
lations, which had not the most remote connec
tion with human happiness, or the duties of
morality. No one has been able to confute the
charge brought against the whole human race,
by the Apostle Paul, who includes them " all
under sin." His representation of the depraved
state of the heathen world, in his epistle to the
Romans, Avill save us the trouble of a particular
enlargement under this head. He maintains
that, previous to their melancholy rebellion
against their heavenly Father, they possessed
the power and the means of knowing and of
serving him : " For the invisible things of him,
from the creation of the world, are clearly seen,

44 THE PARENTAL CHARACTER
being understood from the things that are
made: even his eternal power and godhead.
But they were Avithout excuse, because, when
they kneAV God, they glorified him notas God,
neither were thankful, . but became vain in their
imaginations, and their foolish hearts were dark
ened. Professing themselves to be wise, they
became foolish ; and changed the glory of the
incorruptible God into an image made like
unto corruptible man, and to birds, and four-
footed beasts, and creeping things." Wherefore
God gave them up to every lust, and to every
vicious propensity and practice, that can de
prave and degrade human beings. They were
rendered destitute of personal virtue, became
strangers-to the social virtues essential to social
happiness ; and indulged in every species of un
righteousness, which rendered every man a
scourge to his neighbour, and an enemy to his
God. The Jewish nation was ready to admit that
all the Gentiles were justly in a state of con
demnation ; and this people flattered themselves
that they Avere, exclusively, the favourites of
heaven. But at no one period of their political
existence, did they continue eminent for their
piety and virtue; and they were frequently
plunged into a state of degeneracy, which is

OF THE DEITY, &c. 45
astonishing, when we reflect upon the numerous
advantages they had enjoyed for a seiies of
ages. Although their chastisements finally pro
duced a permanent reform from idolatry, yet
their religion had lost its moral influence upon
their minds ; consisting entirely in a servile
conformity to its rituals, with the ' additional
absurd injunctions of their Doctors and Rabbies.
At the time of our Saviour's appearance, they
were extremely depraved. They were, as a
nation, destitute of every moral principle;
making void the law, as the rule of right, by
their traditions. The depravity of their teachers
is fully evinced, by the asperity Avith which they
are reproved, by the meek and humble Jesus.
He terms them, " the blind leaders of the
blind ; a generation of vipers, who make void
the law by their traditions ; who devour widows'
houses, and for a pretence make long prayers ;
are zealous to make proselytes, whom they
leave much worse than they found ; appearing
outwardly righteous unto men, but within are
full of hypocrisy and iniquity."
Thus St. Paul, expostulating with both Jews
and Gentiles, in his epistle to the Romans, pro
nounces that " they are all under sin ; there is
none that seeketh after God. They are all
gone out of the way, they are altogether become

46 THE PARENTAL CHARACTER
unprofitable ; there is none that doeth good, no
not one," &c*
These facts clearly evince, that the parental
kindness of our heavenly Father, was not called
into exercise by the Obedience, or by the tractable
Dispositions of his family. They are always re
presented as being " children of disobedience,
and sold under sin." But having long waited
to be gracious, he seized the first moment
which his wisdom discovered, to display to an
apostate world, the essential Benignity of his
character ; that they may not any longer be
governed by Terror, but be drawn b,y the cords
of Love, those bonds which are most worthy of
man. He who knows all things, knew that,
notwithstanding the degenerate state of both
Jews and Gentiles, a competent number of
Individuals among them Avere capable of being
influenced by kindness. He knew that to mani
fest the riches of his grace, would not be en
tirely to cast pearls before swine ; that some
would duly appreciate the precious gift, and
communicate it to others. He foresaw, that in
consequence of the free, and more civilized in
tercourse subsisting, at this period, between
the different nations of the world, the seed
sown in the land of Judea, and the adjacent
* See Rom. iii. 11. 17.

OF THE DEITY, &c. 47
countries, would now take root, flourish, and
finally be disseminated over the earth. The
fulness of time was now come, to commence his
operations upon the best affections of the hu
man heart. He, Avho in former days, Avas jea
lous of his honour, and Aindicated his rights
by tremendous judgments, noAV expects that all
should join iu the acclamation, " Glory to
God in the highest, for sending peace on earth,
and good will toAvards men." Such are the
considerations Avhich induced the Apostle John
to exclaim, " herein is love, not that we loved
God, but that he loved us, and sent his Son to
be the propitiation for our sins,"' &c. St. Paul
-observes, " God commendeth his love towards
us in that, Avhile we were yet sinners, Christ
died for us." Although the Avhole family of
God was considered as in a state of rebellion and
absolute enmity, it was still the object of his pa
rental care and affection. Innumerable are the
expressions, in the sacred writings, which vin
dicate the Universal Father from the weak
partialities, which so frequently disgrace the
parental character among men. He obviously
wills that the reconciliation shall be as extensive
as the disaffection. Although, in the progres
sive operations of his plan, some must have the
precedency, yet their privileges are not exclu-

48 THE PARENTAL CHARACTER
sive ; they AVill finally terrhinate in the benefit
of others. Hence it is that Christ is denomi
nated the Saviour of the World. " I am the
light of the World," says its inspired Instructor;
" I came not to judge^ but to save the World.
All the World is become guilty before God;
" but he is reconciling the World to himself,
not imputing to them their transgressions." It
was ordained that the gospel should be preached
among all nations, that all might be saved.
When St. Paul was miraculously converted, he
received an especial commission to go to the
Gentiles, " toopen their eyes, and turn them frotri
darkness to light, and from the power of Satail
unto God, that they may receive forgiveness of
sins, and an inheritance among them who are
sanctified." The Jewish nation had been, for ages, inten
tionally separated from the Pagan world, not to
be contaminated by them. While this impor
tant process Avas in continuance, there appeared
to be a partiality and predilection not easily
reconcileable with the character of a wise
Parent ; but in reality it Avas that a path might ,
be prepared for the Gentiles: that " through
them the Gentiles also might receive the
ministry of reconciliation." " The middle wall
of partition is at length broken down.'' All

OF THE DEITY, Sec. 49
enmity, which had subsisted in former days, is
now abolished. They "are no more strangers
and foreigners, but fellow citizens with the
saints, and of the household of God."
The Deity having thus openly assumed the
parental character, the current of language,
through the medium of all his ministers, is
changed into a correspondent tone. Menaces
are sparingly, and as it were reluctantly, de
nounced. Entreaties and encouragements are
most abundant. Obedience to the laAV given by
Moses, was fenced round by tremendous threats,
because of the hardness of their hearts. Curses
were solemnly denounced against every separate
act of disobedience.* The mild Saviour of
mankind introduces his ministry with Benedic
tions ; and holds forth promises, according to
the degrees of excellence in moral worth.
" Blessed are the poor in spirit, for theirs is the
kingdom of heaven : Blessed are they that mourn,
for they shall be comforted : Blessed are the
meek, for they shall inherit the earth : Blessed
are they who hunger and thirst after righteous
ness, for they shall be filled : Blessed are the
merciful, for they shall obtain mercy : Blessed
are the pure in heart, fo,r they shall see God :
* See the dreadful list in the 26th and 27th chapters of Deu
teronomy. E

50 THE PARENTAL CHARACTER
Blessed are the peace-makers, for they shall be
called the children of God, &c. &c. Come
unto me all ye that are weary and heavy laden,
and I Avill give you rest. Take my yoke upon
you, and learn of me, for I am meek and lowly
of heart, and ye shall find rest unto your souls;
for my yoke is easy, and my burden is light."
Saint Paul, who had imbibed so much of the
genuine spirit of Christianity, delights to imi
tate the persuasive language of his Master; and
he manifests the utmost solicitude that the
beneficent designs of the gospel may be answer
ed among all men. To the Corinthians he
writes, " Now then we are embassadors for
Christ, as though God did beseech you by us,
Ave pray you in Christ's stead, be ye reconciled
to God." To the Romans he writes, " I be
seech you, therefore, brethren, by the mercies of
God, that ye present your bodies a living sacri
fice, holy, acceptable to God, Avhich is your rea
sonable service." " Be ye followers of God as
dear children, and Avalk in love, as Christ also
hath loved us, aud given himself for us."
It is this mildness, this compassionate earnest
ness, for the spiritual welfare of all the children
of God, which entitles the gospel of Jesus to
the epithet evangelical, the good tiezvs, the gospel
of peace. The Father is termed the God of peace.

OF THE DEITY, &c. 51
The kingdom of God is said to he joy and peace.
We have peace with God through Christ ; and
the favourite benediction pronounced by the
apostle Paul in his numerous epistles is, " Now
may the God of peace fill you with all joy, and
peace, in believing." " Peace be with you, from
God our father, and the Lord Jesus Christ."
It is on account of the greatness and extent
of the Divine Benignity, in receiving the dis*
obedient into favour, pardoning iniquity, trans
gression, and sin, that Christianity is exclusively
riermed a Dispensation of Grace. " The law was
given by Moses, but Grace and truth came by
Jesus Christ; and of his fulness we receive
Grace upon grace." " We are justified freely
by his Grace." " When sin abounded, Grace did
much more abound," &c. &c. &c. ' Grace be
unto you, and peace from God our father, and
from the Lord Jesus Christ,' is the usual saluta
tion of Paul, at the commencement, and at the
close rif his epistles.
The Avord Grace, which is perpetually used by
the apostles, with an obvious predilection, is
necessarily borrowed from those peculiar acts
of kindness and condescension, Avhich are occa
sionally manifested by a Superior to an Inferior;
and accordingto its application, it posses <
ous degrees of strength. But as all human beings
E 2

52 THE PARENTAL CHARACTER
are by nature equal ; as the greatest distinctions
among men are comparatively trivial, this term
cannot, in any human transaction, possess the
emphasis and energy Avhich it possesses, in its
application to the sanation of the human race.
It is now consecrated, as it were, by the general
consent. It-is set apart to those objects exclu
sively. It is now used in the Scriptures, and
almost universally by Theologians, to distinguish
the manifestations of the Divine Benignity in
the pardon and acceptance of his offending off
spring, from every act of special favour, Avhich
one human being can confer upon another.*

When a wise parent pardons the offences of his
offspring, it is always under the persuasion that
they repent, and that reformation will follow. No
father can receive his son into favour, and love
him with the love of complacency, which con
stitutes the happiness of the filial character, while
he remains disobedient. Where a just cause of
displeasure subsists, that cause must be removed
before displeasure can cease. But in the mind
of a judicious and benevolent parent, the chief
cause of resentment consists in the perception,
that the conduct of his son is injurious to re*
* See Note B.

OF THE DEITY, &c. 53
putation or comfort, or dangerous to his future
prospects in life. His resentments at the neg
lect of wise and salutary counsels, arise from
parental affection ; and when he proceeds to
chastisement, it is with the hopes of producing
reformation. We may farther assert, that
where repentance and contrition are sincere,
the subject himself will always manifest ardent
endeavours to reform. To confess sins of which
we are totally unconscious, or concerning which
we are perfectly indifferent, is irreverent and
trifling; and to entreat for pardon, without the
sorrow which leads to reformation, is an insult.
A disposition to future obedience must be im
planted, before this pardon can be pronounced,
and former misdemeanours be obliterated from
the remembrance ; and this disposition will ren
der the penitent inquisitive respecting that line
of conduct, which the offended parent has com
manded him to pursue.
The grand object of a Avise parent is to direct
his son into the paths which may lead to his fu
ture well-being. Whatever may be the particu
lar destination, it will be watched over as con
taining the means of Good. Whatever may be
the situation, profession, or occupation intend
ed, ardent wishes are entertained that the son
may become duly qualified for the station; and

54 THE PARENTAL CHARACTER
that he may livehappily, usefully, and respectably
-in the world.
It must be the object of the universal Parent
to make his intelligent and moral offspring hap
py ; and if the love and practice of personal and
social virtue, be the only means of securing per
manent, and diffusing general happiness, if the
cultivation of every devout affection be the in
exhaustible source of the most exalted felicity,
both in this, and in the future world ; such must
be the pre-requisites, the qualifications which he
will demand ? Without these, pardon itself
could not confer happiness. It could solely
consist in a remission of the chastisement due
to the offended laws; but it would leave the
wretched Being, to the misery naturally resulting
from disorderly passions and affections.
But since right conduct is essential towell*
being, all Ignorance respecting right conduct
must be removed ; and since personal and
social duties are numerous and complicated)
since they have a reference to every action in
life, and even to the thoughts and dispositions of
the mind, the Science of right conduct becomes
the most extensive, as it is the most important,
of all sciences. Worthy dispositions must be
directed into the proper channel, or the bene?
ficial affections cannot be produced. If prpT

OF THE DEITY, &c. 55
found respect, and inward unrivalled affec
tions for a wise and good parent, be the best
guarantee of steadfast obedience, as well as the
perpetual sources of happiness to an obedient
son, the supreme happiness of a devout mind
will consist of those choicest ingredients, in all
intelligent and depending beings, love, grati
tude, admiration; hope, and joy. This is an ele
vation of soul most earnestly to be desired; but
not hastily obtained.
It is, therefore, a characteristic excellence
of our holy religion, that it traces the mi
nutest of those duties we owe to ourselves,
our neighbours, and our Creator. The di
vine Teacher has republished and enforced the
law of morals; which was neglected and be
come almost forgotten and obsolete, through
every part of the habitable world. It was
scarcely known by the Heathen nations, al
though they were advanced, at this period,
beyond their grosser manners of the early ages.
It is true there appeared, occasionally, certain
philosophers who professed to teach the princi
ples of virtue and morality ; to the small circle
of their followers ; whose active and penetra
ting minds paid more attention to these subjects,
than is paid by many of the professed disciples of
Jesus; and they deep lyrevered those moral maxims,

56 THE PARENTAL CHARACTER
which some Christians have neglected, or treated
with a degree of contempt ; yet, compared with the
doctrines of our Divine master himself, their con
ceptions Avere partial, their precepts circum
scribed, and" sometimes erroneous ; their influ
ence was feeble, and they Avere devoid of autho
rity. Nor could they enforce their doctrines, by
motives which were able to impress the minds of
the multitude, who were slaves to the customs
of their country, and habits of their country
men^ and whose best affections were confined
to their families or their clans. The Jews had
been assiduously instructed by their lawgiver
Moses, in all the precepts of religion and mora
lity. The duties of uprightness, integrity,
fidelity, and compassion toAvards the poor, the
stranger Avithin their gates, and their slaves,
were assiduously inculcated. Efforts were in
cessantly made to impress upon their minds
the fear of God, and obedience to his com
mands. The variations and gradations institu
ted in their numerous sacrifices, taught them
the various degrees of culpability attendant upon
a breach ofthe divine commands. But their moral
conduct was, at the most favourable period, very
disproportioned to their advantages ; and at the
time of our Saviour's appearance they were be
come ignorant and depraved. Those Avho profess-

OF THE DEITY, &c. 57
ed religion, Avere hypocritical formalists, making
void the law of God by their tradition, teaching
for doctrines the commandments of men ; ex
plaining away the true spirit both of virtue and
religion, depending upon all the frivolities of
Superstition for acceptance Avith God ; and sub
stituting an eagerness for rituals of their own
designing, in the place of a pious zeal for the
essential duties of religion.
It was, therefore, an important part of our
Saviour's mission, to instruct the world in the ne
cessity, excellence, and extent of virtuous con
duct, both personal and social. He not only
censured, with asperity, every vice which de
grades human nature, but he attempted to in
spire an inward love of Virtue. He enforced
that inward purity of mind, that uprightness
and benevolence of heart, which Avould be the
most effectual preservation against every overt
act of injustice, cruelty, oppression ; and would
check the emotions of hatred, envy, malice,
and revenge, covetousness, and every impure
desire. He incessantly enjoined upon them that
inward love both of God and of man, which
would best produce a fulfilment of the law. That
Ave may not mistake in our conceptions respecting
the obligations of Justice, in the minuter offices of

58 THE PARENTAL CHARACTER
life, and to prevent the discordant effects of
inordinate self-love, and the partialities to which
it inclines, he proposes a practical rule, within
the comprehension of every individual, applica
ble to every possible case, and the equity of
which no man can dispute. " Whatsoever ye
would that men should do unto you, do ye also
unto them." The strict observance of this pre
cept would constitute the perfection of a moral
character; prevent all the disorders of social
life ; be productive of the most perfect har- 
mony, cordiality, and reciprocal confidence, and
thus render the present state of things a paradise 
of bliss. Teaching the great and important doc
trine that the whole human race are of the
family of heaven, the children of one common
parent, he gave them the new commandment,
that all mankind should love as brethren. Love
is incessantly enjoined upon his followers, as
the grand principle of action; as being the most
influential affection, and the source of indi
vidual happiness'. Love to God, and Love to
man. The manifestations of this Love, accord
ing to his Ethics, are no longer to be confined
to friends, neighbours, and countrymen; but
they are to be extended to strangers and ene
mies. " If ye love them that love you, Avhat
do ye more than others ? Verily I say unto

OF THE DEITY, &c. 5Q
you, love your enemies, bless them that curse
you, do good to them that persecute and de-
spitefully use you : That you may be the chil
dren of your Father which is in heaven ; for he
maketh his sun to rise on the evil and on the
good, and sendeth his rain on the just and on
the unjust."
We have a beautiful specimen of his moral
tui tion in the celebrated Sermon on the Mount,
in which a partial, or an ostentatious obser
vance ofthe duties of morality, is severely con
demned, the absurdity of substituting the let
ter for the spirit of the divine laws, exposed ;
and the gradations in the scale of moral duties are
pointed out by correspondent gradations in the
beatitudes announced. In opposition to the
maxims fondly cherished by pride and self-conceit,
he pronounces a blessing on the poor in spirit;
assuring them that such alone are the true sub
jects of the kingdom of heaven. He promises
consolation to the mourner ; a security to the
meek ; plenitude of enjoyment to those who
hunger and thirst after righteousness ; forgive
ness to the merciful : he assures the pure in heart,
that they shall be deemed worthy to stand in
the presence of God : he promises the peace
makers, that they shall be called the children of
God ; and exhorts those who are persecuted and.

60 THE PARENTAL CHARACTER
reviled, to rejoice and be exceeding glad, for great
shall be their reward in heaven.
St. Paul,, who had imbibed so much of the
spirit of his Divine master, presents us with an
excellent comment upon his moral precepts,
when he tells us, that the performance of actions,
right and proper in themselves, eA^en such sacri
fices as shall most attract the admiration of the
public, are not acceptable in the sight of God,
unless they spring from the grand principle of
Benevolence. A principle which constitutes the
ornament of a moral character ; containing
within itself the only motive that is truly dig
nified and refined ; that is perpetually, univer
sally, and minutely operative ; and that can in
spire the mind of the Agent with complacential
satisfaction, iu the midst of the greatest suffer
ings which he may endure, or sacrifices he may
make. Without this, the most splendid actionsare
performed from unworthy motives, and they pos
sess merely the semblance of virtue. Eloquence,
knowledge, miraculous power, the most liberal
gifts besto\ved upon the poor and needy, even
the loss of life itself, howeA'er they may prove
beneficial to others, if they be not accompanied
with the spirit of Benevolence, they are destitute
of that principle which communicates inward
satisfaction, and secures the favour of God.

OF THE DEITY, &c ffl
" Though I speak with the tongues of men and
angels and have not Charity, I am become as
sounding brass or a tinkling cymbal, &c. Cha--
rity never faileth ; but whether there be prophe
cies they shall fail, Avhether there be tongues
they shall cease, whether there be knowledge,
it shall vanish away."

Some have supposed it to be an imperfection
in the Christian scheme of Ethics, that it neither
inculcates patriotism, nor particularly enforces
the duty of friendship.
The objections Avhich are made upon a super
ficial view of a subject, are seldom formidable ;
and they may prove, nothing so incontestably as
the ignorance and precipitancy of the objector.
Had the species of patriotism most correspond
ent with the ideas of those who assume the title
of patriots, been officially enjoined by the divine
messenger, the object of Christianity would
have been destroyed. National animosities, and
the destructive wars they occasion, would
have received the full sanction of heaven. The
whole human race could never have been consi
dered as brethren ; nor the kind and peaceful
offices of fraternal affection be diffused over all
mankind. Christian patriotism consists in re-

62 THE PARENTAL CHARACTER
specting the genuine rights of all men ; in being
cautious not to give offence, prompt to commu
nicate benefits and diffuse blessings. This spe
cies of patriotism Avill ensure the peace and pros
perity of the country whence it originates, by
disposing its very enemies to be at peace with
them ; this Avill effectually secure the alliance of
heaven, while it enjoys the honour of promot
ing the happiness of distant regions.
The beneficial and ingratiating offices of
friendship, naturally result from the general
principle of love. The distinctions and rami
fications of this principle, will always be cor
respondent with the degrees of relationship,
and of social intercourse, in union with similari
ties in temper, situations, pursuits, or opportu
nities, whic hmay present themselves of deve
loping characters, or rendering reciprocal ser
vices. Friendships must form of themselves,
without a mandate ; for no mandate could select
the object, or point out the degrees of intimacy.
The nature and expediency of friendship are
illustrated by the conduct of our Saviour. That
his philanthropy extended to all men, no one has
disputed. He signalized himself by loving
his enemies, but he was no stranger to the
sweets of private friendship. This is shown by
his Avarm attachment to his disciples; by his
selecting from these the man, whose mildness

OF THE DEITY, &c. 63
of manners was most congenial with his own.
Such was his affection for Lazarus and his
sisters, that he could not refrain from weeping
over the distress he had resolved to remove.
His example, therefore, recommends the cultiva
tion of friendship with worthy objects.

Another characteristic excellence of Chris
tianity, consists in the perfect Example of our
elder brother, its founder. " He was made per
fect in all things, that we might tread in his
steps." It is a proverb founded on uniA^ersal experi
ence, that " example carries more force than
precept." In Precept, abstractedly considered,
there is a dictatorial superiority which is not
always acceptable or pleasing. Wise lessons
may convince the judgment, without interesting
the heart. A full conviction of truths, of their
propriety, of their importance, Avill not always
produce correspondent dispositions. Teachers
themselves too often confirm the assertion. They
too otten manirest how much easier it is to
know, and to dictate what is right, than habitu
ally to practise it. Good example is, as it were,
a vivif cation of right principles. It rouses them
from an inert state ; renders them active ; and

64 THE PARENTAL CHARACTER
they cannot be active without appearing lovely
and engaging. Good example manifests at the
same instant, what ought to be done, what
can be done, in what manner it is to be per
formed, and its beneficial effects. We have ob
served upon a former occasion, that the mind
is impressed with different degrees of force, ac
cording to the manner in which information is
conveyed to us. The nearer it approaches to
ocular perception, the greater its influence. It
is the same with Instruction. The Example of
Christ verifies the position. It had so great an
influence upon his disciples, that they loved him
with unfeigned and unremitted affection ; and
it disposed them to imitate his conduct,. as well
as to attend to his instructions. The multitudes
Avhich followed him were attracted by his be
neficent virtues, perhaps more than by the
purity of his precepts. They were compelled
to admire the singular consistency of his charac
ter, who lived uniformly as he preached. For
he thus presented them with a striking contrast
to the conduct of their professed teachers, the,
Scribes and the Pharisees. The minute details
of his character which are transmitted to us at
this remote period, although it is a weakened,
substitute for personal converse, yet it is calcu
lated to impress our minds with the love of vir-

OF THE DEITY, &c. 65
tue and piety, infinitely more than the didactic
lessons of the speculative Moralist, should they
embrace the Avhole duty of man.
These principles are inherent inhuman nature ;
and He who has placed them Avithin us, has
acted in a manner correspondent to them. He
has appointed the Saviour of the world to be
our precursor in the paths of righteousness. It
became him, in all things, to have the pre-emi
nence ; and, as the elder brother of the whole
family of heaven, hath he sheAvn to us, in what
manner we should conduct ourselves towards
our Heavenly Father, and towards his numerous
offspring, according to their various stations
and characters in life. He was, from his youth,
educated and disciplined to the office. As a per
fect model was necessary, perfect Goodness was
made manifest in the flesh. In this Divine Mes
senger avc perceive the brightness of his Father's
Glory, and the express image of the perfection
and benevolence of his moral character. He
taught as no Being, uninspired or inspired, had
ever taught; and he acted as no human Being,
before him, had ever acted. "In him did all
fulness dwell ;" and though, according to the
humility of his temper, he called himself the Son
of Man, yet in the perfection of his moral cha
racter, was he pre-eminently the Son of God.
F

66 THE PARENTAL CHARACTER
These are facts, which every Christian professes
to believe. They are infinitely more interest
ing to us than subjects of mere speculation,
could we arrive at a demonstration of their
truth. Much, infinitely too much, has been said by
Scholastic Divines, from the earlier Ages of
Christianity doAvn to the present period,
about metaphysical natures and essences ; con
cerning which no man has obtained light and
knowledge sufficient to satisfy his own mind,
or illuminate the minds of others. Many will
boldly pronounce concerning the physical Nature
ofthe Deity, although they be ignorant of their
ozvn. They attempt to fathom the universal
Spirit, before they know in what consists the
Spirit of a Man, or the vitality of an Insect.
After the reiterated endeavours and anxious
researches of ages, the human mind, Avith its
keenest intellects, has not advanced one step
in its knowledge of Essences. Actual exist
ences, and the properties of existent beings, are
the province of Man. These are within his
compass, and they demand his researches ; for
with these alone are his interests immediately
connected. Could the most perfect knowledge
of Essences be obtained, it would merely gra
tify inquisitive, we had almost said impertinent,

OF THE DEITY, &c. 67
curiosity; for, abstracted from prdperties, of
which essence is considered as a substratum,
could we comprehend its nature, the knowledge
would be of no utility. Qualities or properties,
and their powers of acting, are of infinite mo
ment to us. From them our apprehensions are
formed ; upon them our hopes are placed ; and
upon them our very existence may depend. Of
these it is most desirable that our knowledge
should be extensive, and our conceptions clear ;
for they constitute the intrinsic value of every
substance, and of every being that exists. The
value and beauty of a Diamond consists in its
purity, brilliancy, density and durability. De
prive it of these, by searching after its essence,
and what is obtained in their place ? But " who
by searching expects to find out God ?" Let con
templation abstract from the Deity himself, his
attributes natural and relative, what remains to
occupy the mind but impenetrable darkness ?
What remains that could be useful to the
creatures of God ? No Power to act, no Wis
dom to plan, no Goodness to bless ! Why then
should human intellects, given us for purposes
of real utility, be employed, exhausted, and
wasted,upon a subject which no man can fathom,
and by which no man can profit?
The perfection of character which shone so
v 2

68 THE PARENTAL CHARACTER
conspicuously in our Divine Master, is infinitely
interesting. This may prove of essential bener
fit. It presents us with a living model for our ,
imitation ; and the more we imitate, the greater
advances shall Ave make in a conformity to
the injunction, which cannot be completely
obeyed, " Be ye perfect as your Father who is
in heaven is perfect."
The other prophets and ministers of God,
notwithstanding their exemplary piety, had;
many imperfections in their characters. They
could not therefore be proposed as perfect mpdeJi
for imitation. This honour was reserved for
the great Prophet, " who was made in all things
like unto his brethren, sin only excepted" It
is evidently expedient that every model should
be perfect. This is peculiarly necessary in morals,.
If the least imperfection were intermixed, hit-,
man propensities Avould imitate these the soon
est, and retain them the longest. Had not, thij,
messenger from God been perfect in all, things
a divine sanction would have been given, tp
every defect transcribed into the copy.
He completely fulfilled the injunctions which '
he gave, to " love the Lord our God, wjthall
the heart, with all the might and strength, and to
love ourneighbour as. ourselves." His obedience
to the Divine commands was complete; and it

OF THE DEITY, &c. 69
was proclaimed, by a voice from heaven, " This
is niy beloved Son, in whom I am well
pleased." In prh\:te life he was dutiful to his
parents, affectionate to his friends. In his public
character he exemplified all the moral precepts
which he taught. He instructed the ignorant,
relieved the wants of the indigent to the extent
of hismeafcs, Avas compassionate to the distressed,
forgiving to his enemies, contented in a state of
voluntary poverty. I twas as his meat andhis drink
to do the will of his heaATehly Father. He was
patient under sufferings. Notwithstanding his
exalted office, and the extraordinary poAvers
with which he was endowed, he was meek and
lowly of heart. The social virtues, which are
the most numerous, can only be exercised and
displayed by mixing with society. This was
so eminently his conduct, that haughty bigots
accused him 6f being " a friend to publicans
and sinners." He Avas in truth their friend, by
seeking every opportunity to instruct them, Avith
mild suavity of manners ; while the immaculate
purity of his character inspired them with love
and veneration for his person. No one applied to
him in vain ; and he wept over those impending-
evils he was not authorized to prevent.
Men who have been the most celebrated for their
virtues, have never been distinguished for a per-

70 THE PARENTAL CHARACTER
feet uniformity of character. The peculiarities
in their dispositions, stations, or inducements,
have generally given a peculiar celebrity to
some of their actions, aud generally thrown a
veil over the many frailties and imperfections
which still surrounded them. The Son of God
was actuated by principles which were steadfastly
and uniformly operative. He made no selection
in his observance of the divine commands, but
he became equally obedient in all things unto
death itself, even the death of the cross. He
was mild, but intrepid ; he hated sin, without
being irritated against the sinner. There was
but one vice which he reproved Avith peculiar
severity ; the vice of hypocrisy ; which, is a
despicable attempt to deceive both God and
Man; and it springs up in a soil which can
not possibly produce a single virtue. He
sought not popular applause, but he did not
refuse those honours which magnified his
office. When he caused his light to shine
before men with peculiar lustre, it was that
they might glorify his heavenly Father. He
did not fly from the world in order to avoid
its contagions. His devotional retirements pre-
pared him for active life, and the good perform:
ed in active life, made his retirements delightful,

OF THE DEITY, &c. 71

In our inquiries concerning the most influen
tial motives to the uniform practice of every
virtue, we attempted to prove that rational
conceptions of the Divine nature and character
contain these motives, far beyond eArery other
source. The history of Jesus indicates that
from this source he derived his aids. He spent
those hours of leisure which others devote to
rest or amusements, in communion Avith his
heavenly Father ; retiring to mountains and de
serts for uninterrupted meditation and prayer.
It was through the medium of his devotions
that he derived succours from above ; and he
assures us that " his heavenly Father was willing
to hear him in all things." It was from this
source that he enjoyed those inAvard consola
tions which more than compensated for the
wretchedness of his outward state : Avhich forti
fied him against the numerous evils of life ; and
supported his mind under the incessant pro
spect of a painful and ignominious death. In
this devout intercourse with his heavenly Father,
he received the assurances of those exalted ho
nours Avhich awaited him, as the Saviour of the
Avorld ; and he Avas thus animated and strength
ened for the arduous conflicts he had to encoun
ter. " For the joy that was set before him, he finally

72 THE PARENTAL CHARACTER
endured the cross, and despised the shame." Of
this we are informed by an inspired apostle.
The same apostle also, not only says that " he
was made perfect through sufferings," but that
it " became him to become in all things like unto
his brethren," and therefore he was to be " tempted
like as we are, that he might be able to succour
those that are tempted." It is probable that a
peculiar reference is thus made to the temptations
to which he was exposed in the wilderness, as
recorded by the evangelists Matthew, Mark, and
Luke. If we attend minutely to the nature of
those conflicts, previous to his entering upon his
public ministry, we shall learn that they were
consonant with the peculiarities of his impor
tant office; and that he obtained a triumph over
them, which entitled him to become the trium
phant captain of our salvation.
We are told that after he had submitted te
the ordinance of baptism, " he was led up of
the spirit into the wilderness to be tempted ofthe
devil ; and that after he had fasted forty days and
forty nights, the tempter came unto him." Adam
was tried, in his official character, as the represen
tative of the human race. He was unequal to the
contest and was disgraced. Abraham was tried,
was found faithful, and was rewarded with the
honourof introducing the first Dispensation, re
plete with blessings to his posterity, and also to

OF THE DEITY, &c. 73
the Gentile world. ChristAvas also tried, resisted,
shewed himself to be the beloved Son of God, in
whom hewas well pleased ; and he purchased the
honour of becoming the Saviour of mankind.
It is our earnest desire to aAToid controversy
upon subjects of inferior importance. We en
deavour to collect and arrange facts generally
admitted, without drawing any other inferences
than those which are of practical importance ;
or may in any respect serve to elucidate the plan
of God in tbe salvation of Man. We shall not
therefore attempt to explain the precise man
ner in which our Saviour Avas tried, when it is
said that "he was led by the spirit into the wilder
ness, to be tempted ofthe devil." We shall leave
it to others to solve the difficulties surrounding
the scenery, which is here represented as hav
ing taken place ; and confine our attention to
the characteristic peculiarities of the tempta
tions, or trials themselves.
It appears, from the history given us of all
the miracles Avrought by our Saviour, that
their important objects were, to publish and con
firm the truth of his mission from the Father
of Mercies, by relieving the distresses of others ;
for they were all, without exception, of a bene
ficial nature. After fasting forty days and
forty nights, devoting that time to meditation

74 THE PARENTAL CHARACTER
and devout intercourse with his heavenly Father,
the powers of nature were exhausted. He was
an hungered in the wilderness, without the pos
sibility of receiving a supply of food, by any
natural means. He was therefore strongly in
duced to work a miracle, solely for his own
relief, that he might receive an instantaneous
supply to his wants. We are told, that the
tempter came to him and said, " If thou be the
Son of God, command that this stone be made
bread." Since thou art endowed with the power
of working miracles, commence by converting
this power to thine own relief. A suggestion
so contrary to the nature of his mission, arid to the
object in possessing this endowment, he rejected
with disdain. He was convinced that the God,
whose instrument and agent he was appointed to
become, was able to support him, without such a
perversion of his power to a purpose personal
and selfish. He answered, " Man shall not live
by bread alone, but by every word that pro*
ceedeth out of the mouth of God." A depen7
dence upon the promises of God is the firmest
support, and it will be more acceptable to him
than this perversion of my poAver.
The next temptation was of a presumptuous
nature. It was suggested to him, that a con
vincing proof of his being of a truth the

OF THE DEITY, &c. 75
Son of God, and probably the most striking
and expeditious method of establishing the
divinity of his mission, in the eyes of the
populace, Avould be to cast himself down
from the pinnacle of the temple, amidst the
numerous worshippers ; applying to himself,
and to the present occasion, those assurances
of divine support given to the Godly, Avhich
were expressed by the Psalmist in such animated
language. It is written, " he shall give his angels
charge over thee, and in their hands they shall
bear thee up, lest at any time thou dash thy foot
against a stone." This miracle, had it been per
formed, Avould have been destitute of the cha
racter inscribed upon every other, that of
Beneficence. It would have appeared vain and
ostentatious. It would have been an attempt
to introduce his acceptance, as the promised Mes
siah, in a hasty and unauthorised manner; and
it was a presumptuous application of a general
promise. The suggestion was silenced by
adA'erting to the admonition, " Thou shalt not
tempt the Lord thy God." It were an abuse of
the consoling promise of protection, for the Son
of God to have exposed himself to dangers,
neither commanded nor authorised by his hea
venly Father.
A third temptation presented itself on the

76 THE PARENTAL CHARACTER
submit of a high mountain ; whence there wai
an extensive view of the land of Palestine and
its vicinities. Here the suggestions of Ambi
tion made a momentary impression. If, like
others, he would consent to worship the god of
this Avorld, and bow the knee to Mammon, their
was every prospect of his rising to the sum
mit of worldly grandeur. The eager expec
tations of the people Avere directed towards
him. Thousands were in hourly expectation of
a deliverer from the Roman Yoke ; tens of
thousands would have joined him, had he open
ly assumed that character ; and he would have
been hailed as the Saviour of his country.
This flattering prospect was also rejected Avith
disdain. "' Getthee behind me, Satan," was the an
swer; and the effectual Check to this ambitious
project. " It is written, thou shalt worship the
Lord thy God, and him only shalt thou serve."
et My kingdom is not of this world." I am ap
pointed to sway the sceptre of righteousness,
and to obtain an immortal crown, by being
faithful unto death, in the execution of the
commission Avith which I am charged. It is
added, that " when satan had left him, angels
came and ministered unto him." His conquest
was complete, and he enjoyed consolations
from above.

OF THE DEITY, &c. 77
We may reqall several circumstances which
have a tendency to corroborate the above state
ment. The acceptance of the commission
from heaven could not be compulsive. It was
optional. " He freely gave himself for us." He
declares, that he had " power to lay down his
life, and power to take it up." When Peter,
in his precipitate zeal, drew his sword in
defence of his master, Jesus said unto him,
" Thinkestthou that I cannot 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/'

The general survey we have been taking of
the character and conduct of our Saviour, as a
model for our imitation, manifests his infinite
superiority to every other moral and religious
character upon record. He has fulfilled all
righteousness ; and he alone. Noah, in conse
quence of his ready obedience to the divine
command, in building the ark, found favour
with God. Abraham, for his more exemplary
obedience, was more highly honoured. Moses
was the chief of the ancient prophets. But
still they were surrounded by moral imperfec
tions, and their obedience was limited and par-

7S THE PARENTAL CHARACTER
tial. His was complete. In him were united
the different kinds of Merit, mentioned in a
preceding dissertation. The absolute merit
of perfect Righteousness ; transcendent merit
when compared with every other moralist;
and the conditional merit which gave him a
claim to become a Prince, and a Saviour.
If, in the hour of temptation, he had performed
a miracle merely for his own support, he would
have imitated the offence of Moses ; the mira
cle would have been Avrought, through a pre
sumptuous confidence in himself, and a distrust
of his God. Had he sought publicity by
throwing himself from the temple, he would
have been much too hasty in the execution of
the office assigned to him ; he would have tres
passed upon the design for which he was en
dowed with miraculous gifts ; and his trust in
the protection of his heavenly Father, Avould,
have been marked Avith culpability. Had he
worshipped the God of this world, he might
have subjected the world to himself ; he might
have been surrounded Avith honours superior to
those enjoyed by common Sovereigns ; but he
Avould have forfeited the character of the
Messiah, and the special favour of his God.
But his submission to this violent and oppro
brious death, with patience and resignation, ha*

OF THE DEITY, &c. 79
a singularity in it peculiar to Jesus Christ. Al
though the Evils of life are so numerous, and
many of them so afflictive, they generally ar
rive in an unexpected manner. Calamities be
fall us suddenly and unforeseen. We do not
feel the previous torments of Prescience. When
Heroes meet dangers, they still expect to es
cape. When they risk their lives, it is under
the impulse of some particular passion, or their
hopes predominate over their fears. But the Savi
our of the Avorld clearly foresaw his death ; and
he fully anticipated the corporeal and mental ago
nies he was to endure. It was this fore-know
ledge of his future sufferings operating upon
his mind, which occasioned that dreadful conflict
in the garden of Gethsemane, and compelled him
to supplicate, " Father, if it be possible, let this
cup pass from me ;" although it was with a
determination to submit to the Divine will.
The mildness and benevolence which sixme in
every action of his life, and his sympathy with
the distressed, marked the Sensibility of his
frame. The hardened Indian is trained up in ha
bitual preparation, , for the painful death which
may possibly befall him, according to the chan
ces of war, as they are termed. He supports
his agonies, when they arrive, with a phrenzy of
sage and pride ; and he calls aloud upon his

80 THE PARENTAL CHARACTER
adherents and dependents for Revenge. The
benevolence of a friend, the feelings of mercy,
the firm patience of a devout mind, were in
their full exercise with Jesus, in the midst of
his agonies. His exclamations were, " Father,
forgive them, for they know not what they do."
He consoled a malefactor, who was crucified
with him ; and he expired calmly resigning his
spirit into the hands of his heavenly Father.
Whoever duly considers these facts, will not be
surprised at the exclamation of a Pagan Cen
turion, " Truly this man was the Son of God!"
Another mode by which a wise Parent;
manifests his concern for the real welfare of
his offspring, consists in the observance of a
strict Discipline, or the infliction of such Chasn
tisements, as the character and conduct of the
son may render necessary ; in order to correct,
the vices and irregularities to which he may be
addicted; and to implant in him a predilection,
for those pursuits and particular duties, uponi
which his future acceptance and success may
depend. This treatment may not be correspond
dent to the expectations of the son, nor to the-
conceptions he had formed of parental tender
ness ; but it may constitute an essential part of
a proper education, and be the result of true
affection. A judicious parent anxiously watches i

OF THE DEITY, &c. si
over the peculiar dispositions of his children;
and wherever he discerns any evil propensities,
whether they be to sloth, presumption, self-con
ceit, inordinate self-love, or to carelessness, and
inattention, or undue attachment to pleasures,
he Avill not permit that instincti\"e fondness
implanted in his own nature, to prevent the
temporary severities, and restrictions which
affection, directed by prudence, will dictate.
If advice and admonitions should not prove
effectual, he seeks to place his son in a situation
Avhich may teach him to reflect upon his faults,
by alarming his fears, or. by inflicting upon him
a salutary degree of suffering.
We haAe already enlarged upon the essential
benefits which naturally flow from Afflictions*
They awaken to consideration, where milder
inducements have failed ; and they convince
of errors, where the most persuasive reasoning
bas been in A7ain. They bring to the decisive
test of experience, the most seducing qualities of
objects. They demonstrate the fallacy of those
sanguine expectations which had animated to
the pursuit of them ; and they prove, not only
to our reason, but to out feelings, hoAV much Ave
were deceived in our opinions concerning
them. * See Ethical Treat, p. 259. P at H.
6

82 THE PARENTAL CHARACTER
A man of observation and experience knows,
that if he do not correct the incipient failings
of his pupil, they will become inveterate habits ;
and that the injurious consequences flowing from
them, must remain Avith him ; or that they must
be finally corrected in a ruder and severer man
ner, Avhen the ach^antages which might have
been derived from a contrary deportment, shall
be lost for ever.
In the formation of the Christian character,
there is frequently a conflict between gratifica
tions and duty ; between that influence which
sensible objects exert upon our perceptions and
feelings, and those pursuits which are enjoined
by better principles, and which our reason
acknoAVledges should be preferred. If Passions
should become too powerful for Reason, if the
torrent of ideas, which every excited passion
brings with it, to encourage or justify its indul
gence, should silence the voice of reason or of
conscience, it is of the utmost importance, that*
the pernicious consequence of improper conduct,
should also excite their appropriate feelings;
and bring Avith them their current of ideas,
influential in an opposite direction : and although
deep sorrow, self-reproach, and remorse, are so
extremely painful, they may awaken and stimu
late to salutary exertions which Gannot b&

OF THE DEITY, &c. 83
made Avithout them. If a series of uninterrupt
ed prosperity be calculated to render the pam
pered child of fortune presumptuous, haughty,
sensual, and place him so far aboA'e personal
calamities as to render him careless and indiffe
rent, respecting the miseries of others, he must
be consigned OA-er to adAersity. This may be
come a profitable, although unwelcome teacher
of humanity, diffidence, and also of sympathy
Avith brethren in misfortune.
Such are the corrections Avhich the heavenly
Father employs for bis beloA7ed, although perverse
offspring. These are so necessary in themselves,
and so interwoven with the DiA"ine plan, that,
notwithstanding the blessedness which is so
frequently pronounced upon tbe Righteous,
and the promises that they shall enjoy, eA-en in
this world, a superiority of happiness, compared
with the wicked, yet to no one is there a pro
mise of exemption from sufferings. Nay, the
Pious are informed that tbese shall be their lot ;
which can alone proceed from their beneficial
influence. The pious David confesses that before
he was afflicted he went astray. The author of
the Epistle to the Hebrews, places this subject
in a very interesting point of view, in his
quotation of a passage from the Proverbs of
Solomon. " My son despise not thou the chasten-
6 S

84 THE PARENTAL CHARACTER
ing of the Lord, nor faint Avhen thou art reprov
ed of him; for whom the Lord loveth he chasten
eth, and scourges every son whom he receiveth..
If thou endurest chastisement, God dealethwith
you as with Sons. For what Son is he whom the
Father chasteneth not ? But if ye be without
chastisement, Avheredf all are partakers, then
are ye bastards and not sons. Moreover, we
have had fathers of our flesh Avhich corrected us,
and Ave gave them reverence ; shall we not much
rather be subject to the father of our spirits, and
live ? For they for a few days chastened us for
their own pleasure, — or in the gratification of
their resentments ; but he for our profit, that
Ave may be partakers of his holiness. Now'hb
chastisement for the present is joyous but grie
vous, nevertheless, it afterwards yields the
peaceable fruits of righteousness to them which
are exercised thereby."*
The Apostle Paul, writing to the Romans,
says " I glory in tribulation, also knowing that
tribulation worketh patience, patience experi
ence, and experience hope ; and hope makeft
not ashamed :" — and in his letter to the Corinthi
ans, he says, " I rejoice that you were made sor
rowful, (by a preceding letter) but that you sor
rowed to repentance. For you were made sorrbW-
* Heb, xii. 5.

OF THE DEITY, &c. 85
ful after a godly manner : godly sorrow worketh
repentance unto salvation, not to be repented of ;"
and all the primitive Christians were forewarned
that " through much tribulation they were to
enter into the kingdom of Heaven."
It is observable that such language is very
different from that which was current, among
the ancient Jews. Although there be occa
sional observations relative to the beneficial
tendency of afflictions, yet the evils of life were
generally denounced as judgments, without
being stated as marks of parental affection.
The judgments were chiefly directed against the
sin of Idolatry, and the atrocious crimes that
were fostered by it. Temporal prosperity was
promised to them as a nation, on the condition
of their obedience to the law of Moses. iHie
consolations of a future state were not revealed
to them, as constituting a part of the Divine
plan; or as the immediate object of the dispen
sation. The promises and threatenings were of
a temporal nature ; and as we have shewn in a
former disquisition, their blessings and afflic
tions were always correspondent to their natio
nal character. Christians having higher expec
tations, and assurances of a nature infinitely
superior, they are informed that, having " exceed
ing great and precious promises," they are not to

86 THE, PARENTAL CHARACTER
expect exemption from the evils of life, in con*
sequence of their attachment to the Gospel ;, and
that their fidelity to the cause may expose them
to peculiar trials and sufferings. Yet they are
still exhorted to rejoice, because their present
sufferings would " work out for them a far more
exceeding and eternal weight of glory."
No other principles can entitle the lovers
of virtue and piety to enjoy complacency in
distress, but those of Christianity. The- Au
thor of this new Dispensation, and his faithful
apostles, frequently exhort Christians to rejoice
under circumstances that would overwhelm the
mind with anguish and despair, were it destitute
of the hopes which Christianity inspires. These
alone can render a compliance with the infunc-.
tion practicable; " rejoice always, and again
I say rejoice."
With such hopes the injunction is not extra
vagant; nor its observance impracticable- It ,
is perfectly consonant with a governing princi
ple in the human mind. In every case, the
possession, or the assured prospect of a greater
good, Avill more than console for a privation
of advantages, comparatively trivial in their
nature and duration. The man who' may have
suffered pecuniary losses, to an amount which
would have destroyed his peace, will cheerfully
bear this temporary inconvenience, when con-

OF THE DEITY, &c. 87
soled with the promise of a large estate, at no
distant period. The Christian, who is practi
cally convinced, that all things are under the
direction of a reconciled complacential father,
and of consequence are working together for
his good; who compares eternity with time,
and the glories to be revealed with either the
joys or sufferings of a transitory life, cannot
feel the chagrin which torments the breasts
of those whose hopes are confined within its
limits. He may possess his soul in peace,
and habitually enjoy a state of mind, totally
unknown to those whose expectations termi
nate with the present state of existence. Ex
perience has put these principles to the test, and
found them triumphant. Saint Paul declares,
" none of these things move me," because he felt
the force of the assertion, " that the light afflic
tions which are but for a moment, work out
for me a far more exceeding and eternal weight
of glory." Martyrs have enjoyed transports
in the horrors of a prison ; have exulted in the
flames ; and they have been envied by those
who attempted to torment them.
When the happy parent perceives that the
object of his tender care is desirous of improv
ing, in every qualification required, he takes

88 THE PARENTAL CHARACTER
great pleasure in administering every assistance
that he may deem necessary for the purpose;
not only by placing him in suitable situations,
and furnishing him with ample means, but by
personally enabling him to surmount those dif
ficulties, to which his own powers may not be
fully adequate. Yet in such cases, co-operation
alone is employed. It is always expected that the
Son should exert his own endeavours to the ut
most. Otherways the Father would foster in
his son a spirit of indolence and inattention ;
and deprive him of the advantages of beneficial
habits, Avhich are alone to be acquired by his
own application.
The assistance of the Heavenly Father is pro
mised to his willing and obedient offspring,
in a similar^ manner, and for a similar object;
Avhich is to train them up in the dispositions
and habits indispensably requisite for their fu
ture destination. Under the Jewish Dispensa
tion, the Being, presence, and agency ofthe Deity
were continually placed before the eyes of the
Israelites. Every thing was ascribed to his
interposition. Their successes, and defeats,
notwithstanding the obvious interference of
natural causes, were considered as immediate
acts of remuneration or of chastisement from
God. To him they looked for worldly pros-

ON THE DEITY, &c. 89
perity. They were ordered to call upon him in
the day of trouble, with the assurance that
their devout and penitential supplications should
be favourably received. These aids were ex
pected from Jehovah, both as the ruler of the
whole earth, and as the God of Israel, in a more
particular manner; and, generally speaking, they
referred the good to be enjoyed, or the evils
endured, to the present state of things. Hence
is he uniformly styled their God, their helper,
their deliverer, the God of their Salvation.
Under the Christian Dispensation, the divine
superintendence and agency is always repre
sented as referring to more important purposes.
It is chiefly promised as being co-operative
with the virtuous and pious endeavours of the
converts to this new religion ; that they may
" walk worthy of the holy vocation wherewith
they are called ;" that they may make an exem
plary progress in all the graces and virtues of
the Christian character, and become prepared
for a more exalted inheritance, than the descend
ants from Abraham had been encouraged to
expect. In his paternal character, the Supreme
Being professes to become more intimately con
nected with the true disciples of his beloved
Son. The language of our Saviour is, " If a
man love me he will keep my words, and my

90 THE PARENTAL CHARACTER
Father will love him, and we will come unto
him and make our abode with him." He fre
quently represents himself as the immediate
agent of superior aid. " Wherever two or three
are gathered together in my name, I will be in
the midst of them to bless them. Lo I am
with you always to the end of the world." Some
times these divine aids are ascribed to the Holy
Ghost, in the character of the Comforter. " I
will pray the Father and he shall give you ano
ther Comforter, that he may abide with you
for ever." " The Comforter Avhich is the Holy
Ghost, whom the Father will send in my name,
he shall teach you all things." Hence it is
that the Apostle Paul, in his Epistle to the
Philippians, declares, " I can do all things,
through Christ that strengtheneth me." To the
Thessalonians he writes, "Now our Lord Jesus*
Christ himself, and God even our father, who
hath loved us and given us everlasting consola
tion, and good hope through grace, comfort
your hearts, and establish you in every good
word and work." The form of his epistolary
salutations is, " the Grace of our Lord Jesus
Christ be with you." " The Grace of our Lord
Jesus Christ, and the love of God, and the
communion of the Holy Ghost, be with you
all." In writing to the Corinthian converts,

ON THE DEITY, &c. 91
he expostulates, "Know ye not that ye are the
temple of God, and that the Spirit of God
dwelleth in you?" ] Ch. iii. 16.
Whatever conceptions we may form concern
ing these different modes of expression, or
whatever hypothetic opinions may be enter
tained explanatory of them, it must be ad
mitted that this is a style peculiar to the
Gospel Dispensation ; and that it must convey
truths of peculiar importance.
Those " who are fathers after the flesh," and
deserve the title, are prompt to afford assistance,
wherever it may appear to be necessary, with
out its being previously desired. They seldom
make it a condition that aid shall be solicited.
From this conduct the supreme Parent deviates
in his wisdom. He enjoins it upon his offspring
to apply to the throne of grace as a duty and
a condition. To those alone who ask, is a
promise given that they shall receive, and to
those who seek, that they shall find. They
are ordered to pray -without ceasing. It is en
joined upon them to intercede for every thing
necessary for their daily support; for protec
tion from danger ; power to resist evil ; wisdom
to direct, as well as for the forgiveness of their
offences; and also for their brethren of man
kind, of every class, and in every situation,

92 THE PARENTAL CHARACTER
and of every character. Upon these terms
ample assistance and final success are se
cured ; for it is written, " every one thatasketh
receiveth, he that seeketh shall find, to
him that knocketh it shall be opened." " If
any man lack wisdom, let him ask of God,
that giveth to all men liberally and upbraideth
not, and it shall be given him." " Be careful
for nothing, but in every thing by prayer
and supplication, with thanksgiving let your
requests be made known unto God." " I exhort,"
says the Apostle Paul, " that supplications, pray
er, intercessions, and giving of thanks, be made
for all men." " The effectual fervent prayer
of a righteous man," says the Apostle James,
" availeth much." These assertions are doubtless
founded upon the encouraging assurances of
their master. " If ye shall ask any thing in
my name, I will do it."
The above representations strongly indicate
that the great Being who, under the Christian
oeconomy, hath " revealed himself to us, as
our Heavenly Father," is not reluctant to bestow
every necessary aid. He is more disposed to
communicate, than we are to receive ; nor can
his benevolent disposition towards us be augr

OF THE DEITY, &c 93
mented by our entreaties. We must, therefore,
conclude that he has instituted prayer and sup
plication as a condition proposed, in order
to produce some specific and salutary influence
upon the minds of his intelligent offspring;
that they may duly appreciate, and improve
the requisite blessings.
The presence, support, and assistance, afforded
by earthly parents, are felt and acknowledged,
without the possibility of a doubt. The great
Parent, being invisible, all his specific operations
are unknown to us, excepting those which are
recognized to be miraculous. As we perpetually
Observe the operations of cause and effect, we
are prone to ascribe every thing 'to the course of
nature solely, to secondary causes, to physical
agency, to the assistance of our friends, and
those surrounding us ';— we are disposed to place
our expectations upon our own exertions, and
to presume that the whole merit of a fortunate
issue results from our own sagacity and pru
dence. Acts of devotion have a tendency to
correct these errors, which lead to practical
atheism. He who totally neglects to pray to
his heavenly father, evinces that he has forgotten
the superintendence of his providence ; which
may be introductory to the denial of his ex
istence.

94 THE PARENTAL CHARACTER
It is, therefore, in order to impress our minds,
with a deep and habitual sense of the existence,
perfections, and unwearied agency of God, of
our being the creatures of his power, the sub
jects of his government, and the children of his
family, deriving every thing we possess and
enjoy, every blessing we desire and expect, from
his unmerited bounty, that the duty of prayer
is so frequently and peremptorily enjoined.
Nor can any one Avho entertains just ideas ofthe
frailties and imperfections of human nature, and
has formed reverential conceptions of the great
God, question for a moment the importance of
the duty, and the privileges enjoyed by our
being encouraged to perform it.
We have observed, upon a former occasion,
that the formidable enemies to right conduct are
Ignorance, the undue influence of sensible objects,
and inordinate self-love; that, after our Ignorance
shall be removed, a perception of what is right
is frequently, and in some cases incessantly,
counteracted by the influence of surrounding
objects, and the prevalence of the desires and
propensities ofthe instant; that the predominant
love of self, even in its less violent exertions,
will obscure the judgment, pervert justice, and
render us reluctant to Obey the calls of huma*
nity. We observed, also, that the dispositioni

OF TIIE DEITY, &c. 95
and propensities sodestructiA*e to virtue, and of
which the habitual indulgence constitutes a
vicious and impious character, possess the minds
of the ignorant, thoughtless, and inconsiderate,
who blindly follow the impulse of their passions,
or depraved inclinations, without controul ; but
that the love and practice of virtue demands a
mental effort. They are the result of thought
and reflection. The mind is obliged to call in
the aid of various inducements, sufficiently
potent to counteract the propensities of the
moment. As these inducements are of a different
nature- and character from the objects of seduc
tion, and as they are remote from the sight, they
can alone be summoned, collected, and rendered
effectual, by the strongest energies of the mind.
In some cases, the excitement of very painful
emotions may be necessary to combat the auxi
liaries of vice : such as fear, dread, remorse.
Sometimes the influence of the milder and more
pleasing affections of love, joy. hope, gratitude,
may be efficacious : and thus may a resolution
to resist temptation be excited, or quickened,
and rendered triumphant, by the most respectable
of all motives.
There cannot be a principle so efficacious in
producing these happy effects as a spirit of devo-

96 THE PARENTAL CHARACTER
tion. The man who delights to meditate upon
the being and perfections of his God, who
enters into his presence, as it Avere, for this
solemn purpose; who has an impressive sense of
his immediate inspection, and unerring know
ledge of the inmost secrets of the heart; who
confides in the perfect wisdom of his govern
ment, and is convinced that unwearied benevo
lence directs all his operations; who knows that
virtue and piety are the delight of heaven ; and
that they are enjoined, solely to promote the
happiness of man: he who firmly believes in
the assurance that it shall be well Avith the
righteous ; and that the lamented infirmities of
his nature, though they may retard his felicity,
will not ultimately expose him to the divine
displeasure : such a man, in his devout addresses
to his heavenly father, collects into one centre,
into one focus, the choicest, and the most ardent
of motives that can influence the human breast.
He consecrates every legitimate passion and
affection, and renders it subservient to his pro
gress in goodness. The irresistible Power of
God, inspires him with a sacred dread; but
there is more of sublimity than of terror in its
nature ; and its influence is salutary, for it pro
duces the fear of offending. He contemplates
the infinite Majesty of God, with a pleasing

OF THE DEITY, kc. 97
awe, Avhich may enable him equally to despise
the smiles or frowns of a prince, who would
seduce him from his allegiance to the universal
sovereign. He contemplates the boundless
Wisdom of God, with a cheerful conviction
that he is under its guidance, conducting him
through every dangerous intricacy, and protect
ing him from the fatal consequences of his own
follies. Nor can he meditate upon the infinite
Benignity of God, without possessing the con
fidence of hope, or the exhilarations of joy.
He now considers the severest evils of life, Avhich
are resented by the Inconsiderate and Profane,
as acts of injustice and cruelty, in the light of
parental chastisement, inspiring a calm and
dignified patience and resignation of mind ; and
leaving no other anxiety than, that his suffer
ings may produce the peaceable fruits of righte
ousness. When he meditates upon the con
trast between a created and uncreated Being,
extreme imbecility and almighty power, moral
depravity and moral perfection, the eternal God
and a creature of yesterday, whose breath to
morrow will fail him, he is astonished at the con-
descension, which assumes the paternal character ;
and which permits so distant a being to address the
universal Sovereign as our father who is in heaven*.
Thus is he clothed with the deepest humility,
H

§5 THE PARENTAL CHARACTER
by the very act which proves him to be the Son
of the most high God !
To the devout Mind, at these moments, the
pleasures of sin can have no allurements. It
soars above all those pursuits of wealth and
ambition which reason condemns, and Avhich are
inimical to the possession of greater riches, and
more exalted honours. It views the votaries of
vicious pleasures with contempt. It considers-
the most vivid pleasures of the Avicked as tran-
scient sparks, leaving a dismal gloom all around-
them, and destroying every desirable prospect.
It looks upon the wilful transgressor with sensa
tions of horror. It knows that he is a fool who
makes a mock at sin, in every sense of the Avord j
although he may not be able to decide which pre*
ponderates, the folly or the base ingratitudeof
the character.
Can any mode be devised to strengthen the
social affections, or cherish a spirit of universal
Philanthropy, equal to a cordial compliance with
the exhortation of St. Paul, " I exhort that
supplications, prayers, and intercessions, and:
thanksgivings be made for all men, for kings,
and for all that are in authority ; that we may
lead a quiet and peaceable life, in all godliness
and/honesty?" and the assurance given, that
" this is good and acceptable in the sight of- „

OF THE DEITY, &c. 99
God our Saviour, who will have all men to be
saved and come to the knowledge of the truth?"
Would not that sordid selfishness, which is the
grand source of all the disorders and mise
ries stiff red by mankind,, be effectually re
strained and subdued, were every one who as
sumes the Christian character, seriously to
consider the whole human race as his Brethren,
as often as he professes to call upon the name
of his heavenly Father, and to pray that " his
kingdom may come, and his will be done, on
earth as it is in heaven?" Will he dare to re
sent every petty injury, from the delusive con
ception that he is a man of spirit, or a man of
honour, when he recollects before the throne
of offended majesty, that the forgiveness of
others, is a prerequisite to the pardon of his
own offences ? Would human beings rashly pre
cipitate themselves into all the horrors of Avar,
pr christians immolate christians, on the altars
of interest, ambition, or theological hypothesis,
did they consider themselves as children of the
same family, joint heirs of the same promises ;
and who expect to be saved through the same
mediator between God and Man, the Man,
Christ Jesus, who gave himself a ransom for all ?"
Since the devotion of the heart hath a natu
ral tendency to produce such blessed effects, so
H 2

100 THE PARENTAL CHARACTER
essential to the Christian character, so essential
to peace on earth, and to a preparation for the
kingdom wherein dwelleth righteousness, the
duty of Prayer is no superfluous or unnecessary
duty enjoined upon us by our heavenly Father;
although his benevolent dispositions and pur
poses respecting us, cannot be augmented by the
most earnest intreaties.
To pray, is a natural propensity of the human
mind. It has been indulged by all who believe
that there is a power above them, however crude
and absurd the ideas they may , have formed of
such a power. It is the universal language of
imbecility in distress, and of conscious guilt.
The most Presumptuous have recourse to it in the .
hour of extreme danger; and the most Profane ,
will call upon the Lord to have mercy upoii
them, under the prospect of suffering for their ,
folly. On the other hand, that sublimity of
character which shone with unlimited lustre in
the Saviour of the world, was acquired and se
cured by an habitual converse Avith his heavenly
Father. It was from this source that he received
instruction, miraculous power, consolation,
strength, and resolution suited to the nature of
his office, the severity of his trials, and the
infinite importance of his mission. We are
not authorised to expect, that the most devout

OF THE DEITY, &c. 101
and habitual converse with heaven, will render
any of his disciples perfect, like their Divine
master ; but it will inspire them with disposi
tions which lead towards perfection. It will
enable them to combat with vice, and resist
temptation. It will strengthen virtuous resolu
tions, reward them with many consolations, and
cherish the affections tbe most sublime jn them
selves, and the most conducive to happiness,
love, admiration, and gratitude towards the
father of mercies, and the.God of all conso
lations. It is not known in what manner, or to what an
extent, assistance will be communicated. The
duty is enjoined, and aid is promised ; and with
these we are to rest satisfied and thankful. The
obscurity of the subject hath induced many
theologians to pay extraordinary attention to it,
but without adequate success ; and opinions
have been formed bordering upon injurious ex
tremes, though in opposite directions. Some
Christians have treated the doctrine of divine
assistance, in such a manner as to confound it, in
every case, with the miraculous operations ofthe
Deity. The language most familiar to them
would favour the presumption, that every good
thought, and every good action proceeds from an
immediate influence of the spirit upon the mind,

102 THE PARENTAL CHARACTER
as much as the supply of manna in the Avilder.-
ness, or the gushing of water from the rock,
was the immediate effect of Divine agency,
in the days of Moses. They acknowledge in
deed that God operates in the use of means ; but,
according to their statement, the use of the
means is entirely superfluous. Did these means not
possess some degree of efficacy, they avouU}
lose their character ; and though Ave may not
ascertain the degrees of their efficacy, it is na
tural to suppose that, in many cases, it may be
competent to the desired effect.
These confused Ideas lead to other inconsis
tencies in religious opinions ; for they are enter*
tained by those who think it their duty to ex
hort men to make efforts which are, according
to their system, totally impracticable. After
declaring, in the most positive and explicit man
ner, that man can do nothing of himself, with
what consistency -can the unregenerate sinner be
exhorted to pray for Divine grace, to change his
heart ? For, if he pray with the sincerity and
earnestness, they acknoAvledge to be requisite,
either the blessing, for which he intercedes, was
communicated before he made tlie attempt, or
he has been successful without it.
This doctrine is not only a solecism, but it is
injurious. It has a tendency to drive the nncon*

OF THE DEITY, &c. 103
verted into despair, or to impute the want of
Grace to a neglect in the Deity, rather than in
themselves. While those, who imagine them
selves to be thus exclusively favoured, will in
dulge presumption and spiritual pride ; of every
species of pride the most unbecoming and trou
blesome. For Avhoever thinks that he is under
the immediate influence of heaven, in any par
ticular case, must, in that instance, assume
infallibility to himself, to the great annoyance
of more modest Christians.,
Nor are these sentiments more inconsistent
with reason, than they^ are with the moral his
tory of the world. The whole plan of provi
dence is obviously founded upon a respect to
the freedom of choice in the human breast, and
a determination to employ natural causes,\ in
order to direct this freedominto its proper chan
nel, to the utmost extent of their influence.
Physical and moral powers are the instruments
of God for good, and he will not dishonour
them by acting as if they were unnecessary or
superfluous. The whole history of the Jewish Dispensa
tion proves and illustrates the remarks that
were made, in our preliminary observations to a
preceding Disquisition; for it is the history
of the natural means, which were employed to

104 THE PARENTAL CHARACTER,
the extent of their powers, in order to purify
a particular people from the dross of idolatry,
for the benefit of the world. Every miracle
Avrought did not consist in a personal change
of heart ; it Avas either to surmount adventitious
difficulties, which could not have been removed
by natural means, or it was such a demonstra
tion of the divine Majesty and Might, as had a
natural tendency to inspire sentiments of awe
and veneration.
Every servant of God selected to accomplish
his purposes, possessed a previous adaptation.
Had Noah not been a righteous man, he wpuld
not have been appointed to re-people the Avorld.
Abraham evinced the piety of his character be
fore he received the promise, that " in him should
all the nations of the earth be blessed." Moses
was a man of superior education and superior
capacities ; and in place of being seduced by
the splendour of a court, " he refused to be
called the son of Pharoah's daughter ; chusing
rather to suffer affliction with the people of God,
than to enjoy the pleasures of sin for a season."
Nor was any one of the prophets miraculously
converted from profligacy, in order to be invested
with the prophetic character.
Notwithstanding the Christian Religion is
emphatically a Dispensation of Grace and Mer-

OF THE DEITY, &c. 105
ey, yet it gives no intimations that this grace
shall immediately operate upon the individual
minds of the wicked. The only promise Avhich
they can claim is forgiveness, and acceptance
into the Divine favour, upon their sincere repen
tance. There is but one instance of -miracu
lous conversion upon record, which is that of
St. Paul. His extraordinary services, as an apos
tle of Christ, sufficiently evince, why he thus
became a chosen vessel. The ardour of his
zeal, and the superior powers of his mind, were
now enlisted in the promotion of that religion
which he had persecuted with vehemence. Al
though a Jew of the strictest sect, he became
the eminent apostle of the Gentiles. He made
every effort to compensate for his crime. He
considered himself as a "debtor both to Jew and
Gentile;" and he devoted his whole life to a
discharge of the debt. His conversion, therefore,
deserved a miracle, for it was performed for the
benefit of the Christian world. Instructions, ex
ample, exhortations, admonitions, and warnings,
the most liberal promises of pardon and of remune
ration, were placed before a sinful race, as means
and motives. These are also the primary mani
festations of Grace, in the gospel of Christ. These
are expected to work; and if they be not opera
tive, itis presumptuous to expect supernatural aid.

106 THE PARENTAL CHARACTER
These proceed from God ; and, they are precur
sors of every other mark of parental affection.
Wherever these implanted conviction, and ex
cited right dispositions of mind, the most am
ple promises of all requisite aid'were given.
Every one is commanded to seek before he can
expect to find, to ask before he can expect to
receive. It Avas the complaint of Jesus, ye
will not come unto me that ye might have life.
A complaint Avhich would have been unneces
sary, had it been the plan of providence prima
rily to influence individual minds. The compas
sionate Saviour might also have spared him
self those foreboding horrors, and pathetic la
mentations, poured forth over the impending
fate of the Jewish Nation for their wickedness,
" O Jerusalem, Jerusalem, Avhich killest the pro
phets, and stonest them that are sent unto thee;
how often would I have gathered thy children
together, as a hen doth gather her brood under
her wings, and ye would not."
The above remarks clearly evince that the
supreme Parent, acts according to those maxims
of wisdom, which he has implanted in the human
breast. He manifests a parental disposition to
assist and co-operate; but he fully expects, as a pre
requisite, that they should duly exercise all those
powers with which he has endowed them. Those

OF THE DEITY, &c. 107
who are disposed to work out their salvation
with an anxiety proportioned to the object, it is
his good pleasure to assist, both to Avill and to
do, in such a manner as shall make their calling
and election sure.*
Some philosophical Christians, on the other
hand, maintain that the whole benefit of prayer
consists in tlie deep and reverential impression
made upon the mind of the Supplicant, when he
presents himself immediately in the presence
of his Maker, adoring his perfections, confess
ing his own transgressions, imperfections, wants,
and incessant dependence upon the divine
bounty. They allege, that it is inconsistent
with just sentiments, respecting the immutabi
lity of the divine nature, and a reflection upon
his permanent benevolence, to suppose that he
can be induced by our intreaties to change his de
signs ; or be inspired Avith a disposition to grant
blessings which he had been reluctant to be
stow ; and they deem it more rational to confine
all thesestrong promises to the peculiar state and
exigences of the apostles and primitive Chris
tians, by Avhich they were enabled to establish a
new religion among men, and encounter the
peculiar difficulties and dangers to which they
were exposed. * Sec Note C.

JOS THE PARENTAL CHARACTER
This statement appears to be philosophical,
and yet it is obviously unnatural. It opposes
the first sentiment which arises in the mind of
every mortal, in every age, under every system
of religion, when lie is prompted, in the hour of
danger and distress, to seek assistance beyond the
pOAver of mortals to bestow. The very act of
supplication implies the expectance of a boon,
which might not have been granted without it.
The explanation is also much too circuitous to ani
mate devotion, and it has a natural tendency to
render devotion languid. The apostle James does
not appear to be of this sentiment, when he
asserts that " the fervent prayer of a righteous
man availeth much ;" for the assertion does not
refer to the devout affections excited in the mind
of the supplicant, but to its effects on the state
and condition of the subjects of prayer. When
it is enjoined upon the devout Christian to pray
that he may not be led into temptation, but
delivered from evil, he is taught to expect some
thing more immediate than, that in the natural
course of things he may be preserved from seduc
tions and calamities to which he is naturally ex
posed ; for he prays that the course of things may
not prove inimical to him, according to their
nature and tendency. For if he should have a

OF THE DEITY, &c. log
full assurance that every thing will take place
according to an immutable preordination, this
assurance could not inspire him with that ear
nest fervent prayer which availeth much.
We must also observe, that the position which
confines the promise of superior aid to the
primitive Christians, is gratuitous. It draws a
line Avhich no ©ne expression of scripture has
warranted, and which its current language
loudly opposes. Nor is the difference between the
primitive, Christians and their successors, in
many cases, so great as to render superior assis
tance absolutely necessary to the former, and
unnecessary to the latter.
The assistance promised, and administered
to the Apostles and primitive Converts, was of
different kinds. They were endowed with
powers openly miraculous, which gave weight and
authenticity to their mission, and enabled them
to promulgate the truths of Christianity both
to Jews and Gentiles. They enjoyed also more
secret and occasional aid, by which their minds
Avere illuminated; their conduct in particular cases
was directed; the energies of their souls were
augmented. They acquired active courage,
to face every danger, and encounter every diffi
culty; and patient courage to endure every
hardship, and suffer every disgrace. In such

110 THE PARENTAL CHARACTER
cases was their strength always rendered equal
to their day. " Though weak in themselves, they
were strong in the Lord, and the power of his
might." St. Paul declared, that he could do all
things through Christ that strengthened him ;
and the whole of his history proved the truth of
his declaration.
The miraculous gifts have ceased of course,
Their purpose was fully accomplished in the
establishment of Christianity. But it is possi
ble, nay it is probable, that in every age, chris
tians of every class maybe exposed to such dan
gers, difficulties, ahd temptations, as demand
superior aid. We are taught to infer, that the
agonies of the perfect Jesus would have been
toovinuch for his susceptible mind, had he not
received support and consolation from above.
It is universally admitted that the apostles Avere
supported in their conflicts, by their having
received the Comforter; but other christians, as
well as the Apostles, have suffered persecution
for righteousness sake. They^ have manifested
similar courage. They have been raised above
the horrors of their situation. They have been
inexpressibly happy in a prison, and have glo
ried in the Cross of Christ, as they Ave re conduct
ed to the flames. Were the natural powers
equal to such conflicts, a mind like that of St.

OF THE DEITY, &c. : ill
Paul would have required no farther aid. If
he was not sufficient for these things, the suffi
ciency cannot be expected to reside in more
common Christians. In fact, human powers
have their natural limits. The firmest resolu
tion may be -shaken and subdued, when the
combatant is placed in new and untried situa
tions. At these moments, the less a christian
confides in his own strength, the firmer his con
fidence reposed in Divine support, the more will
his nerves be braced for the conflict-; and the
more certain will he be of gaining the victory.

But let us examine Avhether the above sen
timent be so philosophical as its abettors suppose.
We acknowledge that the Deity is immutable
in his nature, but we must also acknowledge that
he is necessarily active. His operations must be
incessant, or he is not always the same. In
what manner lie is incessantly operative, is a
secret no one can disclose. Nor can we disco
ver what particulars are included in our receiv
ed axioms concerning the laws of nature, and
the agencies of cause and effect. We are gene
rally prone to confine the course of nature en
tirely to physical causes, or to the influence
which one body is; ordained to have upon ano-

112 THE PARENTAL CHARACTER*
ther, according to certain immutable rules,
But if the ever-active Deity hath not retired
from his operations, something more must be
understood. It is possible, that the permanency
of physical powers may totally depend upon
the permanency of his agency. Nor is it irra
tional to suppose, that in certain cases, where the
usual course of things is not equal to the, pro
duction of important events pre-ordained, this
ever-active Being exerts an extraordinary ener
gy, ora different kind of energy, according tocer-
tain moral laws of his own appointment. When
God condescended to change the order of nature*
or interrupt the usual influence of causes, in or
der to impress a conviction upon the minds of
others, although it was by the infliction of
judgments, the motive was always benevo
lent. Some essential good was to be produced,
which could not otherways have existed.*
May not a similar motive induce him to a
similar interference, although in a more se-.
cret, and perfectly imperceptible manner, in
order to assist, support, and console those Avho,
in conformity to his commands, repose their
confidence in him, , that their strength may be
equal to their conflicts, and that in the hour
of temptation and distress, they may not make
ship-wreck of faith and a good conscience^

J J J

OF THE DEITY, &c lis
This subject has been briefly considered in
some preliminary obsenrations to a preceding
Disquisition, to which the reader is referred.* It
was there observed, that our reason points out
three modes by which the Divine Being may be
supposed to execute his purpose.^-— By a stated
concatenation Of cause and effect, according to
physical laws, destined to produce numberless
beneficial effects, both in the natural and moral
world ; which may be equal to various purposes,
both physical and moral, in the plans of his
providence : — By an open and ostensible mani
festation of extraordinary power, in order to
impress a comiction upon the human mind,
ef some important facts, which human rea
son could not haA-e discovered, or to alarm
and terrify a sinful world ; — and, thirdly, when
these manifestations are not necessary or pros
per, may we not imagine that the Deity exerts a
secret influence, by which a new and extensive
series of operations may arise, which could not
have existed according to the former tenour of
things; and which, had the operations been made
manifest, would have been deemed miravur
leus? M any facts are upon record which evince that a
conviction of this secret agency maybe founded,
* See Theological Disq. Preliminary Qfaerotioci.
I

114 THE PARENTAL CHARACTER
eiiher upon the prediction uttered, that certain
events should take place, by the instrumen
tality of natural causes; or upon so remarkable a
coincidence in their operations with the peculiar
exigence of the case, as compels us to acknow
ledge the hand of God. Many of the plagues
of Egypt illustrate the former position : — the pas
sage of the Israelites through the Red Sea ; the
destruction of their enemies by the return of
the mighty waters; and the occasional supply of
quails in the wilderness, illustrate the latten
The extreme violence of an eastern or a western
windy cannot appear to us as a deviation from
the laws of nature; nor the sudden and impe? "
tuous change of these winds; yet their oppor
tune influence,and the important purposes answer-
ed by this influence, induce every one who believe,,
in the Mosaic history, to infer that there Avas a
miraculous interference of Providence. But the
Almighty is at all times free to employ a similaf f
agency, without admitting us into his counsels;
and without our being able to trace his footsteps^
This secret agency seems to be the proper ob
ject, as it is the encouragement of prayer ; and,1
although the time, manner, and degree, are totally
unknown, yet devout minds may safely rely
upon the promise, that they shall, not seek his
face in vain.

.-. '. ,.0F THE DEITY, &c. 115
The concealment is indubitably founded oil
wisdom. The laws of nature, Or the operations
of cause and effect, cannot be too intimately
known.' They are the foundation of all science,
and a confidence in them is necessary to encou
rage and direct our pursuits. Miraculous dis
plays of power have sometimes been employed,
to convince an ignorant and unthinking world,
that the Lord God Omnipotent reigneth. But
many evils would arise, were it distinctly known,
in what cases, and to what a degree, the divine
aids promised in the Gospel, were administered
to' each individual Christian. The favoured
Mind would, in that instance, possess the infalli
bility of inspiration, which might inspire it
with arrbgance and pride, and induce it to
neglect the ordinary means of improvement:,
while jealousy, envy, and despair, would torment
those who. were less favoured ; and the free
agency of man would be effectually destroyed.
" The wind bloweth where it listeth, and
thou hearest the sound thereof, but canst not
tell whence it comes, and whither it goetli ; so
is every one, saith our Saviour, that is born of
the Spirit." Whoever confidently maintains
that, in any particular instaatie, he is influenced
by the Spirit of God, should he not impose
upon others, wretchedly deceives himself. For
12

116 PARENTAL CHARACTER, &c
a certain knowledge of the operation would
render it miraculous. His feelings must be falla
cious: for in this department of the divine
government, all the operations of- God are
designedly and wisely concealed from human
knowledge. By their fruits alone are such
influences to be inferred. These fruits are not a
presumptuous confidence, but " love, joy, peace,
long-suffering, gentleness, goodness, faith, meek
ness, temperance."

We have been led, by the importance of the
subject, into a train of speculations, beyond our
usual practice, although it is not irrelevantiM
the moral history of the human mind, which trf
are attempting to trace in its ethical and relir
gious pursuits. Whether our principles, or any
other, be received or rejected, every Christian
will admit that the duty of prayer is explicitly
enjoined. It has, in the exercise of it, a bene-i <
ficial, tendency ; a blessing is pronounced upon
the serious and conscientious discharge of it j,
and it is through this medium, that our heavenly
father is training up his spiritual offspring, in tke
ways of peace and righteousness.

( H7)

CHAPTER III.
On the future Inheritance of Sons.
An earthly Parent who possesses wisdom and
foresight, does not imagine that he is fully
discharging the office of a Father, by sup
plying the immediate wants of his son; or
by expending the whole of his affection in the
gratification of his desires. He provides for
futurity also. He often restrains his own per
sonal gratifications to ceconomise a store for the
future benefit of his offspring. If this be im
practicable, be is solicitous to prepare his son,
by a suitable education, for his own future ex-
ertions, that he may pass through life Avith com
fort, respectability, and usefulness. In every
case, the future Good of his children is always
before his eyes ; it is a constituent part of all
his plans.
The gospel of Christ pre-eminently assures us
that this is the grand object, perpetually before
the eyes of our heavenly Father. The good
things scattered over the whole world are, as it

118 THE FUTURE INHERITANCE
were, the natural emanations from his all-bounT
tiful providence; but these are trifling, compa
red with the blessings in reserve for the righte
ous, that is, for his obedient offspring. They
now enjoy all the indulgences which it is con
sistent with his wisdom to admit; but they are
perpetually reminded, that they are at present
in a state of discipline : nay, that they are not
at home ; that they are travelling through all
the scenes of this world for improvement. They-
are informed that -the Futurity which . awaits'
them, and for which they are educating, re
spects not the most permanent, the most honor
able, or happy station in the present life, but their,
existence in a future world.
This is another characteristic excellence
of Christianity. It has reA'ealed to us a future
state of existence. To those who do not believe in;
this Dispensation, a painful uncertainty remains:
but, whoever acknowledges.its Divine authority*
considers this to be a most essential article of
hjs faith. Whatever doubts there may be among,
Christians concerning other points, in this they
are perfectly unanimous. They all agree- that
life and immortality are brought to light by the
gospel. The present life is now proved to be
the mere dawn of existence; the commence-

OF SONS. 119
ment of a state which shair have a permanent
duration. The Pagan world, in the times of their deep
est ignorance, appeared to be very indifferent
about a future state. Present pursuits, and pre
sent gratifications, seemed to occupy the whole-
of . their attention. When individuals began to?
speculate, their notions were wild and absurd.
At the most advanced periods of mental cul>
ture, those powers of intellect which improved-
the arts, and penetrated into the sciences, to a
degree which astonishes and humbles the- mQr
dem world, could not penetrate into the regions:
'of futurity. The most elevated thoughts of the
wisest philosophers, and. strictest moralists, did*
not rise -above a transient hope, a doubtful per
adventure. When the inferior animals appeared>
to them more contented and happy than Man j.
in whom they perceived disorder, confusion, vjce, ~
and misery ;— when these moralists discovered:
that there is something superlatively great invir-r
tue, without its ensuring the correspondent re
compense; — when they were compelled to ac
knowledge,, that perfection was inscribed upon'
every part of nature, excepting that singular being
Man,— rthe most ;refined, curious, and ,exal<ed
being in the .creatjoj? ; tbey were astonished at a>
chasm, a hiatus in the arrangement of things j

120 THE FUTURE INHERITANCE
which nothingcould explain or remedy, butthe ex
pectancy of a future andabetterstate. Butwhe-
ther future realities would solve difficulties, or
in what manner they Avould fill up this mighty
void, and give an uniformity to the whole, they
were anxiously ignorant. When they sawr Death
pass upon all men alike ; — when they perceived
that this monster entirely consumed the human
frame, without respect of characters, and
without a remaining Vestige ; — when they traced
the various elements which compose the human-
fabric, in their assuming different arrangements,
and forming different connections in the ceco-
nomy of nature, those expectations which the
desire of protracted existence, powers of enjoy
ment, inequalities of lot, had excited, were
either destroyed or rendered too languid to af
ford consolation.
Even to the favoured People the truths of a
foture state were not revealed. Pious Indivi-
duabrmight indulge a firmer hope than could be
possessed by the most intelligent Heathens; for
they were more intimately acquainted with the
beneficent character of their God. But the
foil assurance of a future state of existence,
was not a constituent part of their Dispen
sation. The Wise and Good will alway*
fcoge; because they, and they alone, are able to

OF SONS. 121
discern a natural connection between virtue and
happiness : They perceive the possibility of en
joying permanent happiness, where there is a
permanent love and practice of virtue ; but they
clearly perceive that this is not to be expected
in the present imperfect state. It is, therefore,
natural for them to look up to a better, under
the government of that being whom they serve.
But the desire of " a state wherein dwelleth
Righteousness," is too exalted and refined for
common minds. This was an expectancy
for which the Jewish Nation, at large, was not
prepared. Their torpid intellects and depraved
morals, were sufficiently indicated by their inces
sant preference of the grossest idolatry, to the
worship of the true God. As their Minds were
earnal, to adopt tbe expression of the apostle,
they had carnal ordinances, and we may add
carnal hopes set before them. As minds like
theirs could only be influenced by sensible ob
jects, these were alone employed, by the supreme
Lawgiver, as motives to obedience; and to give
sensible objects all their force, they had the
most absolute promise of national prosperity
on the one hand, and threats of national dis
tress on the other, according to the state of
their moral character and conduct.
That fulness of time which was favourable

122 THE FUTURE INHERITANCE
to the mission of Jesus, was also favourable,
to the promulgation of the important truth, that
human beings are destined to survive the graven"
and exist in a future, though unknown world.

Although a future State of existence is thus
revealed, and received as an indubitable truth,-'
by every one who professes Christianity ; yet
we still remain in great obscurity, concerning
many circumstances, into which interested and,
anxious ^curiosity seeks to penetrate, in vain.1
But this concealment is as wise as it is intentional,.
Seldom would it be prudent -for the most;
affluent parent on earth, to expatiate upon the.
future wealth of his children, in their presence;
or to indulge their fancies with enlarging upon
the varied enjoyments which such riches will
procure. This, during the period of their
pupilage, would be to foster discontent ; and
to make all the intermediate means of enjoyment
appear to be frivolous and insipid. Thus does
the wisdom of the Most High exercise the '
faith of his dependent creatures, in a manner
calculated to encourage diligence, without too,
much detaching their minds from a world, in
which they are destined to work out their sab
vation, by a conscientious discharge of its vari-<

OF SONS. 123
ous duties. Were a circumstantial detail of
future blessings to be presented to the imagi
nation, to the extent which curiosity might
require, the human mind might be tendered unfit
for the present state of things ; and the humble
faith, and pious hope, which are so acceptable to
God, might give way to unseasonable ecstasies,
or to a painful and culpable impatience.
We are, however, able to collect the foUoAving
particulars, from the different representations
given of a future state, in the sacred writings*
That state is always.held forth to the righteous
as a Promise. It is the promise of some great
and lasting good ; a good that will be adapted to
the improved nature of man ; and with which
no sublunary good is worthy to be compared.
As the Gospel is professedly a Dispensation of
Grace ; as it perpetually offers pardon and re
conciliation ; as in every page, it addresses itself
to the best feelings of the heart, it is continually
expatiating upon the Blessedness of the future
Wwld, although in very indefinite terms. The
lot of theirreclaimable children of their heavenly
father, and the punishment to be inflicted upon
fhenvare occasionally and reluctantly mention
ed, by way of salutary admonition. These are
not treated as the principal parts of their
ministry, either by Christ or his Apostles. It is

124 THE FUTURE INHERITANCE
observable, that whatever relates to the future
destiny of the Wicked, is much more obscurely
expressed. It may be considered as an awful
and alarming threat, and not as an explicit re
velation. As Ave are now examining the charac
teristic excellencies of Christianity, in its display
of the divine Benignity, we shall not intermix
with it the particulars of so gloomy a subject,
but reserve them for a distinct Enquiry.
The following circumstances are revealed to
us respecting a Future State, which is promised
as a Blessing.
I. It is denominated Life. "If thou wilt
enter into life," says our Saviour to the Lawyer,
" keep the Commandments." " They that believe
not in the Son shall not see life." " As the Father
raiseth up the dead and quickeneth, even so the
Son quickeneth whom he will," and " because I
live ye shall live also." " 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 unto life. Verily verily I say unto you,
the hour is coming and now is, when the dead
shall hear the voice of the Son of God, and they
that hear shall live," 6yc*
* See John v. 20. passim.

OF SONS. 125
Jesus complains, " Ye will not come unto me
that you may have Hfef and he terms himself
the " bread of life." All the Apostles have like
wise adopted the same language. " If by one
man's offence, death reigned by one, much more
they which receive abundance of Grace, and of
the gift of righteousness, shall reign in life by
one, Jesus Christ."* " We that are in this taber
nacle do groan being burdened ; not for that we
shall be unclothed but clothed upon, that morta
lity might be sAvallowed up of life."1j;
" He that hath tlie Son hath life," says the
Apostle John, " and he that hath not the Son
hath n&t life."
The idea universally entertained of Life is, that
it is a state of conscious existence ; a state in
which all susceptible beings are rendered capable
of sensation and perception, and of receiving
impressions from surrounding objects. Rational
and moral agents are made capable of thinking,
examining, reflecting, and of acting, according
to certain principles, in the discharge of various
iiffices, and in the pursuit of various objects.
We expect to lose these powers by death. The
bodily frame is totally decomposed ; and it can
no lionger serve as an instrument for the vital
* Rom. r. 17. t 2 Cor. v. 4.

126 THE FUTtfRE INHERITANCE
Principle. All sublunary connections aud
sublunary concerns, are annihilated for ever.
Nor can any satisfactory conceptions be formed
concerning that energetic Principle, respecting
its state of existence, or mode of existence;
much less concerning any state of consciousness,
or powers of activity, without correspondent
organs. This is the Death which hath passed^
and will pass upon the human race; and the Life
promised in the Gospel, in opposition to death,
must signify the restoration to conscious
existence. Those to Avhom this promise was
first made, and all their successors, who have
not placed a greater confidence in their. own spe
culations concerning the nature ofthe soul, than
in the revelation of God, have never been able
to understand the above and similar expressions, *, ¦*,
in any other sense. This, and this alone, corres*
ponds with another particular revealed, concern
ing a future state,
It is observable that the Scriptures never
direct the imaginations of the pious to a world
of Spirits, existing independent ofthe corporeal ' *
frame dissolved in death ; but they incessantly-
speak of a resurrection from the Grave. " 1
am the resurrection and the life, and he that
believeth in me, though he were dead, yet

OF SONS. 127
shall he live."* " They shall come forth, they
that have done good to the resurrection of life."t
" When thou, makest a feast, call the poor, the
maimed, the lame, and the blind ; and thou shalt
be blessed, for they cannot recompense thee, for
y thou, shalt be blessed at the resurrection ofthe
just,"X The Apostles preached through Jesus.
the resurrection from the dead. . " How, say some
among you that there is no resurrection of the
dead f If .there be no resurrection from tha
dead, then is Christ not risen," &c.§ " They
that are in the Graves shall hear his voice.
This corruptible, must put on incorruptjon, this
mortal, put on immortality. — Death is swal
lowed up in, victory. Oh, Death, where is thy
sting ! Oh, Grave, where is thy .victory !" &c, ,8cc.
The above quotations are but a small selection
frornpassagesof a similar import; nor should they
have been so numerous were.it not toevince, that
a resurrection to life is a constituent part of the
Chris tiauScheme; and,consequently,it is notmen-
tioned in a slight and cursory manner. The doc
trine is incessantly inculcated, in varied phrases ;,
and this is. the case with every other, doctrine
which the primitive teachersof Christianity knew,
to.be ofthe first importance* Occasional expTes-;
* John xi. 25. -f Ibid. v. 29. -? Luke xiv. 13.
§ 1 Cor. xv. 12,

128 THE FUTURE INHERITANCE
sions relate merely to incidental circumstanced ;
and their particular meaning is to be explained
by them. Reiterated assertions, as explicit as
the common use of language can make them,
must finally prove an effectual barrier against
the hypothetic notions which oppose them.
The promise, therefore, is, that the Righteous
shall be restored to life. The language of the
Old Testament represents them as gathered to
their fathers. The language of the New Testae
ment, that they sleep in Jesus ; that he is the first
fruits of them that sleep; and them that sleep
in Jesus, will God bring with him.
Life is universally deemed a desirable good*
All animated beings shun death with horror.
It is a Blessing, as being the essential pre-requi-
site of every blessing to be enjoyed, or to be
wished. While the perception of a single hles«
sing remains, no one can be totally disgusted
with life.
3. But the future life of the Pious will not
be, like the present, transient and uncertain*
bounded, in its utmost extent, to a contracted!
number of years, and held upon the uncertain
tenure of an hour, in the intermediate space.
It will be everlasting life. " He that believeth
on the Son hath everlasting life." " The righte
ous shall go into life everlasting." " The gift

OF SONS. 129
of God is eternal life through Jesus Christ our
Lord." But as the word translated eternal and
everlasting, does not always signify an unli
mited period, various other expressions are
used which have no ambiguity ; not only-life,
but immortality, are brought to light by the
Gospel. " This corruptible shall put on inaori
ruption. This mortal shall put on immortality."
Neither can they die any more. " They will
ever be with the Lord." They will be as immor
tal as their master.
4. Again, the future world will be a state of
" moral excellence. It is always represented as a
kingdom wherein dwelleth Righteousness; in
which nothing that defileth shall enter. Its in
habitants have the title of Saints. They are
holy; they are sanctified ; not from any parti
cular professions of religion, or of superior
sanctity ; not from scrupulous attentions to cer
tain rites and ordinances, or assumed austerity
of manners; but from their inward love of
goodness; having kept themselves unspotted
from the world. It is the pure in heart who
shall see God. " Being made free from sin, and
become servants of God, they have their fruits
unto holiness, and the end everlasting life."
No one act of disobedience, to their heavenly
Father, will be committed ; no disorderly pas-
K

ISO THE FUTURE INHERITANCE
s^ons or ill-placed affections, no secret desires,
inconsistent with the welfare of the blessed
community, will be indulged. Those sources
of vice, folly, and misery, ignorance, influence
of sensible objects, and inordinate self-love, will
no longer exist. The path of duty will be
unerringly obvious; surrounding objects will
always incline and encourage to the practice of
duty ; and every individual inhabitant, will
not only be acquainted with the minutest rami
fications of justice, but he will be disposed to
obey their dictates. For every one Avill love his
neighbour as himself; and benevolence will be
continually operating, with the earnest activity of
self-love. Hence there will not be a contrariety
of interests ; creating rivalships, and fomenting
animosities. The only rivalships, of which we
„, can form any worthy conceptions, must consist
in a generous emulation to excel in goodness.'
It is to produce dispositions and qualifications*
like these, that our heavenly Father has placed
us in a previous state of discipline. We are
here destined to suffer all the evils engen
dered by vicious irregularities, until our own
experience shall correct our mistakes, and im'1-
prove our nature. It is for this purpose that
perfect precepts and a perfect example are
placed before us ; that every paternal encourageV
ment, and paternal admonition, are employed^

OF SONS. 181
It is to rectify the disorders of the mind, that
we are destined to suffer various afflictions.
In a word, it is for this that Ave are com
manded to mortify the deeds of the- body, and
tocultivate the fruits of the spirit ; for this that
we are fortified with the promise of Divine as
sistance in our arduous endeavours.
Those to whom the study of Ethics is in the
least interesting, will perceive that a requisition
to follow after holiness, has nothing arbitrary
in its nature. It is necessary in order to render
eternal existence an eternal blessing. Existence
itself, is not a more essential requisite to the
enjoyment of any good, than the love of vir
tue and piety, are essential to the supreme good.
It will not be necessary to enlarge upon this
subject, in the present connection. It has been
anticipated in our minute examination of the
nature and consequences of Virtue and Vice.
In these sublunary regions the prevalency of
virtue would indubitably render human beings
happy. Were every man to make the trial,
no disputes would be agitated, whether virtue
be its own reward ; for no insulated Individual
would then be compelled to sustain the shocks
and insults of surrounding vice, until he should
doubt the truth of the proposition. Every
man would contribute his share to the public
K 2

182 THE FUTURE INHERITANCE
weal, and every man would enjoy the most
ample returns. This must be the state of the
blessed. Universal goodness will be produc
tive of universal order, peace, harmony, satis
faction, and joy. Their temptations, their trials,
their conflicts are at an end. Nor will their
tranquillity be disturbed by one disorderly
subject. In those regions the principle of Love, that
cardinal principle which prompts every desire,
and directs every pursuit, whether it be legU
timate or not, will be eternally operating for
universal good. Every affection will be pro
perly excited, respecting its object and degrees
of attachment. There will be no contest be
tween reason and inclination. Enlightened
reason will fully approve of, and strongly re
commend every enjoyment. Every thing sur
rounding the blessed inhabitants will deserve
their attention, and call forth the correspondent]
affections of esteem, veneration, love, grati? ]
tude, and admiration. The divine affection of
Love Will be Avithout alloy, without rivalship,
without disappointment. Benevolence will be
in perpetual exercise ; always wise in its designs,
ahvays rejoicing in its successes, always shv
cere and ardent in its congratulations.
" Blessed are the pure in heart jror they shall

OF SONS. 133
see God." They shall knoAV, by constant experi
ence, that God is love. The period of their
discipline is past, and with it the afflictive chas
tisements, which for a time obscured, in their
gloomy minds, the manifestations of the Divine
benignity. They now enjoy the light of his
countenance without a cloud.
Their Saviour had said, when he was upon
the earth, " Father, I will that they also whom
thou hast given me, be with me where I am,
that they may behold my glory, which thou
hast given me." They will see the accomplish
ment of thhfdesire. They will rejoice in him
who, through many sufferings and much dis
grace, became the triumphant captain of their
salvation. They will participate in his posses
sion of that joy, which, by being set before him,
in prospect, enabled him to endure the cross,
despising the shame ; which gave him a title to
sit down at the right hand of the throne of
God ; and with hearts overflowing with grati
tude, they will join the grand chorus, " Bless
ing and honour, and glory, and power, be unto
him that sitteth upon the throne, and unto the
Lamb, for ever and ever !"

5. The blessedness of the righteous is fre-

134 THE FUTURE INHERITANCE
quently represented in the sacred writings, as
being the result of Knowledge. It is said ofthe
wicked, that they know not God: it is charac
teristic of the righteous that they know the
Lord. St. Paul congratulates the Corinthians
that they are enriched in all knowledge Light
and knowledge are frequently synonymous in
the language of Scripture. Because the Son of
God came to reveal the will of his Father, he
calls himself the light of the world. " Godj
who commanded the light to shine out of dark
ness, hath shined in our hearts, to give the
light of the knowledge of the glory of God, in the
face of Jesus Christ ;" and the Apostle prays that
the God of our Lord Jesus Christ, the father of
glory, may give unto the Ephesians " the spirit
of wisdom and revelation, in the knowledge of
him ; that, the eyes of their understanding being
enlightened, they may know what is the hope of
his calling, and what the riches of the glory of
his inheritance in the Saints." In his anticipa
tion of the future state, he saith, " Now we
know, in part; when that which is perfect shall
come, then that which is in part shall be done
away. For now we see through a glass darklyj
but then face to face; now I know in part, but
then shall I know, even also as I am known."

OF SONS. 135
We have observed, upon a former occasion, that
the love of knowledge is natural to the mind ;
the pursuit of knowledge is of itself a pleasing
occupation. Where utility is not the object, and
where no attention is paid to the great source of
knowledge; where his existence may be denied,
still there is a gratification in the exercise of the
intellectual powers, and in enriching the mind
with treasures, by which it enjoys an elevation
unknown to the mere sensualist. But what is
comprised in the knowledge of God no one can
tell.. Thus far we know, that a devout Theist, in
this world, contemplates the works of nature
with an advantage which no Atheist can appre
ciate ; for he hath a delight in tracing the foot
steps of Wisdom and Design in all his researches.
Every truth discovered, every operation rescued
from ignorance and darkness, being ascribed to
an intelligent cause, becomes a gem of infinite
value ; and it fills his soul, not with vague em
barrassed Wonder, but with the pleasing sensa
tions of devout Surprise and Admiration.
In those regions of light, no painful obscu
rities shall remain. Those who are worthy of
becoming partakers of the inheritance! of the
saints in light, shall know as they are known.
All the difficulties and embarrassments that con
founded and tormented them, in their sublunary

136 THE FUTURE INHERITANCE
state, shall at once be dissolved ; they shall be
dissipated like the chilling mists before the
meridian sun. The scenes surrounding them
shall amply display the glories Of their God :
and their occupation, during the endless-concate
nation pf ages, shall consist in the employment
of their intellectual powers, in new discoveries,
developing the wisdom of his plans, and the
evidences of his unbounded Benignity. These
will incessantly cherish those pleasing affections,
Love, Joy, Gratitude, and Admiration. Nor
will their complete felicity ever extinguish Hope.
Whatever they may possess, they will be autho
rized to hope for more ; and their hopes will be
unalloyed by the fear of disappointments.
These are the leading characteristics of the
blessings of a future State, in reserve for the
righteous, as revealed to us in the gospel ; and to
this revelation we shall confine our attention.
Were we to indulge in speculation, and in rea
soning from analogy, we might draw many
pleasing inferences with safety. We might ar
gue that, as in this state of things, which is con
fessedly a school of discipline, the sources of our
present well-being and enjoyments are so nume
rous and so various, an infinitely greater variety,
and to an infinitely greater extent, may rationally
be expected from an indulgent parent, when he

OF SONS. 137
shall be perfectly well pleased with his offspring.
We might argue, that as in this state of imperfect
knowledge, the mind is furnished with bodily
organs, and instruments capable of executing
such important purposes ; as these are of so
much utility to the accommodation of our
present life ; as they are such wonderful sources
of intellectual improvements, in every useful
art and science, Ave might argue, that the instru
ments provided for the immortal principle,
will certainly be accommodated to a state of per
fection, and to a world of light and knowledge.
The sublime apostle informs us, that " there are
celestial bodies, and bodies terrestrial, that the
glory of the celestial is one, and the glory of the
terrestrial is another." So also " the resurrection
ofthe dead: it is sown in corruption, it is raised
in incorruption ; it is sown in dishoriour, it is
raised in glory ; it is sown in weakness, it is raised
in power ; it is sown a natural body, it is raised
a spiritual body." As it hath not entered into
the heart of man to conceive the things which
God hath prepared for them that love him, they
never can be known until they shall be enjoyed.
The primitive preachers of Christianity, de
scribing the state of the Blessed, frequently make
allusions to Subjects Which are most pleasing
and acceptable to men. The kingdom of heaven

138 THE FUTURE INHERITANCE
is compared to a pearl of great price. We are
commanded to la}7 up for ourselves treasures in
heaven. Those who excel in virtue and good
ness, are compared to the faithful servants,
who improved the talents committed to their
charge, and who were rewarded by being rulers
over many things. " When the chief shep
herd shall appear," says St. Peter, " ye shall re
ceive a crown of glory, that fadeth not away.
For our light affliction, which is but for a
moment, worketh for us a far more exceeding and
eternal weight of glory." These, and similar
expressions, are sources of encouragement, al
though they are indefinite in their application.
Some of them clearly intimate that there will
be distinctions of rank and honour, among the
Blessed themselves ; while others as clearly indi
cate that Glory, Honour, and Immortality, will
be the portion of all those who shall be admitted
into the heavenly regions.
Such are the representations given us of a
future world. It is described as a state of per
fect Felicity. To this, and to this alone, are
the terms Bliss and Beatitude applied. Nothing
on earth is deemed worthy of the epithet ; such
is the portion which the God and Father of our
Lord Jesus Christ, and through him the God
and Father of us all, hath prepared for the

OF SONS. 139
righteous. Which leads us to another character;
istic given of this happy state.

6. This provision of happiness for immortal
beings is never considered as the rexoard of
merit, abstractedly considered; nor as the re
compense of an hireling, for services performed,
by which the master is himself benefited. It is
always placed in the light of an Inheritance.
The righteous are said to be Heirs of God.
St. Paul, in addressing the christian converts at
Rome, thus expresses himself: " Ye have not re
ceived the spirit of bondage again to fear, but ye
have received the spirit of adoption, whereby we
cry, Abba, father; and, if children, then Heirs,
Heirs of God, and joint Heirs with our Lord Jesus
Christ." When St. Paul received his commission
to preach to the Gentiles, it was " to open
their eyes, and to turn them from darkness to
light, and from the power of Satan unto God ;
that they may receive forgiveness of sins, and
an inheritance among them that are sanctified
through faith." " Thou art no more a servant
but a son, and if a son, then an Heir of God,
through Christ." " Blessed be the God and
father of our Lord Jesus Christ, who, according
to his abundant mercy, hath begotten us again

140 THE FUTURE INHERITANCE
unto a lively hope, by the resurrection of Jesus
Christ from the dead, to an inheritance incorrup
tible and undefined, and that fadeth not away,
reserved in heaven for \ ou."
In this respect also is the paternal character
strictly maintained. Industrious Man does not
lay up a future provision for his offspring, by
way of recompense for the important services
they may have rendered him through life. He
considers their obedient conduct as a favourable
presage of their future well being, and not as the
purchase of any provision for them, Avhich he is
able to make. The Son is always considered as
the natural heir. Should he not succeed to his
father's property, an alienation takes place, in
consequence of some specific deed, and it is
to be ascribed to some peculiar cause. This is
universally considered as the law of nature. It
is consonant to reason, that parents, who are the
sources of existence, and who have brought into
being an inhabitant of the world, without any
volition of his own, should make some suitable
provision for him, or enable him to pass through
life in such a manner that existence may be
deemed a blessing. To abandon him, would be
censured as unnatural, unjust, and cruel. This
is the law of nature and of reason, and strong-
parental affections are implanted in the human

OF SONS. 141
breast, as a guarantee that the laAV shall be in
violably maintained. The obstinate disobedience
of the offspring, their total inattention to instruct
tion and reproof, and their being absolutely irrer
claimable, rendering themselves unfit for the
enjoyment of their patrimony, as well as unwor
thy of it, alone can annul this obligation ; and
with a good parent it will always be annulled*
with a, reluctant and desponding heart. Thus
will the Son have a natural right to a Paternal
inheritance, Avithout any characteristic merit ;
but the title may possibly be forfeited by his de'
merit. Again, although his enjoyment of a patrimony
may greatly depend upon his own qualifications,
and the uses to which it may be applied, yet it
is self-evident, that, notwithstanding the excel
lency of his character, he cannot possibly inherit
from his parent, more than it is in the parent's
j>ower to bequeath. From the cottage to a king
dom, the difference will not depend upon the
comparative merits of the possessors, but upon
the comparative fortunes of their parents. The
rich treasures of the heavenly state, will, in like
manner, be great and inexhaustible, because their
heavenly father is an immortal Being of inexhaus
tible munificence.

142 THE FUTURE INHERITANCE
7. But although the Gospel dispensation hath
placed the blessings of eternal life, in the light
of an inheritance, yet it always represents these
blessings as a Gift, as an unmerited Boon, as an
extraordinary act of Grace, in a manner that is
unusual in the relative characters of parent and
son. It is said, that the wages of sin is death,
but the gift of God is eternal life. By grace are
ye saved through faith. The children of God
are no longer considered as natural heirs, but as
heirs of grace. We are made heirs according to
the hope of eternal life, being justified by his
grace," &c.
This peculiarity, so different from what has
ever been observed among human parents, is to
be explained by adverting to the sinful charac
ters ofthe children of God ; to their universal re
bellion and apostasy, which have cut them off
from the rights of inheritance, and by which
they have forfeited a filial claim to life and im
mortality. The invariable law is, the soul that
sinneth, it shall die ; the wages of sin is death ;
the transgressors shall be destroyed. Life was
promised to Adam upon condition of his perfect
obedience to the Divine commands; he trans- ,
gressed, lost his title, and became subject to
death. The whole human race are represented,
In the gospel which bringeth salvation, as being

OF SONS. 145
guilty before God, and in a state of absolute
condemnation. The great blessings announced,
under the Christian dispensation, are, pardon to
penitents, and the remission of sins ; in 'conse
quence of which they are saved from this state
of condemnation, and are again considered as the
Sons of God. But it is by an act of special
grace and favour ; it is no longer their birth
right ; it is communicated in the spirit of adop
tion. "Blessed be the God and Father of our Lord
Jesus Christ," saith the Apostle Peter, " who,
according to his abundant mercy, hath begotten
us again unto a lively hope, by the resurrection
of Jesus Christ from the dead, to an inheritance,
incorruptible, and undefiled, and that fadeth
not away, reserved in heaven for you." " When
the fulness of time was come," says St. Paul,
" God sent forth his Son, made of a woman,
made under the law, to redeem them that are
under the law, that we might receive the adop
tion of sons." "Having predestinated us unto the
adoption of children by Jesus Christ to himself,
according to the good pleasure of his will." It
is, therefore, in consequence of this spirit of
adoption, that Ave are the children of God ;
"if children, then heirs, and joint heirs with
Christ."

144 THE FUTURE INHERITANCE
Whoever reads, with any degree of attention,
these, and numerous other passages which might
have been adduced, will immediatelyperceive the
distinction carefully and strongly marked, which
runs through the whole, between the Recipients
of these blessings, and Jesus, the Intermediate.
He is never represented as a. Partaker, but as a
Dispenser of the grace of God to mankind.
Every gift which pertains to eternal life, is
assiduously ascribed to him, as the procuring
cause. God is our father, because he is his
father ; because he lives, we shall live also. If
we rise from the dead, it is because he rose from
the dead, and became the first fruits of them that
sleep. If we receive the adoption of children,
the Apostle blesses " the God and Father of our
Lord Jesus Christ, who hath begotten us again
to this lively hope by his resurrection from the
dead." We are told, that " as the father hath
life in himself, so hath he given to the Son to have
life in himself." " Therefore doth my Father
love me,?' says Jesus, " because I lay down my
life that I might take it again. No man taketh
it from me, but I lay it down of myself. I have
power to lay it down, and I have power to take it
again." These singularities can only be ascribed to
the perfection of his moral character, by which

OF SONS. 145
continues to be the natural heir of life and
immortality. He never offended his heavenly
Father in a single instance. He was his beloved
Son, in whom he was well pleased. He could not,
therefore, be brought under the condemnation of
death. When he became obedient unto death,
it was a voluntary act. It was not because he
had forfeited his claim to life, but in obedience
to the will of his heavenly Father. This voluntary
sacrifice to the Avill of God, and for the good of
mankind, entitled him to still greater honours
than those which Avill belong to his felloAV im
mortals. " Him hath God raised from the dead,
and exalted with his right hand, to be a Prince
and a Saviour, to give repentance and forgiveness
of sins."

8. Although this inheritance of eternal life,
cannot be possessed by offending creatures,
according to the natural claims of a filial cha
racter ; although it is the liberal gift of a much
offended, but reconciled Parent ; and although
it will be equally enjoyed by all who sincerely
return to their filial allegiance, yet we are assured
that a state of Blessedness admits, and may
require,, various degrees in station and happi
ness ; as, in the present state of society, the good
L

146 THE FUTURE INHERITANCE
of the whole is promoted by a diversity of
ranks. The author and finisher of our faith tells
his disciples, " In my Father's house are many
mansions, and I go and prepare a place
for you." Which expressions authorize the sup
position that there are distinctions and grada
tions of felicity, in the heavenly Regions. The
beatitudes pronounced by our Saviour mark a
distinction of characters, and a distinction of
rewards. Of the meek it is said, that they shall
inherit the earth ; of the merciful, that they
shall obtain mercy ; of the pure in heart, that
they shall see God; peace-makers shall be called
the children of God ; those who are persecuted
tor righteousness sake, falsely accused and re
viled for their adherence to the truth as it is in
Jesus, are exhorted to rejoice and be exceeding
glad, for great will be their reward in heaven.
" There is one glory of the sun, says St. Paul, and
another glory of the moon, and another glory
of the stars, for one star differs from another in
glory; so also is the resurrection of the just."
These gradations Will also be proportionate to
the different degrees of moral excellence in the
Righteous. We are assured, that " every man
shall receive according to his own works." "He
that soweth sparingly, shall reap sparingly ; he
that soweth plentifully, shall reap plentifully."

OF SONS. 147
The faithful servant who had improved the five
talents committed to his trust, is described as
being made a ruler over five cities : he who im
proved his ten talents, was advanced to higher
honours. Of the seed that was sown in good
ground, according to another parable of our Sa
viour, there was a great diA'ersity in the produce.
Some brought forth thirty, some sixty, some an
hundred fold ; and as every man will receiATe ac
cording to the fruits of his own labour, the diversi
ties, and the recompence, will be proportionably
great. Hence it is that we are counselled to lay up
for ourselves treasures in heaven. Which signifies,
not merely to secure an entrance into the hea
venly regions, but that an accumulation of good
may be obtained, by those Avho are abounding
in the work of the Lord. This statement of
the laws of distributive justice is given us, by
him who is our laAvgiver and judge. Such mi
nute and benevolent attention will be paid to
the humblest efforts to do good, " that a cup of
cold Avater given to a disciple, from a proper
motive, shall not lose its reward." The great
benefit ascribed to afflictions, consists in their
" working; out a far more exceeding and eternal
Aveight of glory." The animating inference
which the Apostle Peter draws from this doc
trine is, " therefore, my brethren, since we look
l2

148 THE FUTURE INHERITANCE
for such things, what manner of persons ought
we not to be, in all holy conversation and
godliness !"
The wisdom and equity of this constitution
of things are most evident. It harmonizes per
fectly with those conceptions universally formed
of the nature of comparative merit. We instinc
tively, as it Avere, proportionate the degrees of
our approbation to the obvious degrees of moral
excellence ; and our judgment invariably pro
nounces that it is entitled to a correspondent re-
com pence. The Universal Lawgiver, who is
good, and doeth good continually, commands
us to love and practise virtue; because the love
and practice of virtue are essential to the im
provement of the moral nature of each indivi
dual ; because they are the means Avhich he has
appointed for the production of universal good.
Every successful act of virtue is efficient of
Good. It communicates some portion of Happi
ness, and must be acceptable to him who wills
the happiness of all men : but nothing can be
acceptable to God, which shall not meet with
its reward. It is in the power of the Almighty
to communicate pleasurable sensations to every
Individual ; but these sensations would be in
stinctive, circumscribed, and void of mental
approbation; therefore has his wisdom and his

OF SONS. 149
benevolence, constituted the voluntary Agency of
his intelligent creatures, as the medium of en-
joymentandof communication. Moral Agents are
his instruments. They have the high honour of
being denominated felbw workers with God ; and
he has decreed, that they shall be happy accord
ing to the wise controul over their passions and
affections, and according to their benevolent
exertions in the promotion of happiness. The
felicity of all social Beings depends upon reci
procal affections. Reciprocal affections cannot
be nourished without indications of good will.
Such indications consist in reiterated acts of
benevolence. These constitute the bonds, the
delectable bonds of union. They render felicity
one common stock, as it were, one undivided
property, tp which all are contributors, and of
Avhich all are participants.
We may further observe, that an augmentation
of enjoyment will naturally arise from a progres
sive improvement, in every thing that is deemed
an excellence ; and particularly in moral excel
lency. All enjoyments, above sensual grati
fications, are seated in the Mind. They must be
derived from mental perceptions ; and according
to the nature and multiplicity of these percep
tions, may enjoyments be augmented. Ignorant
minds have few ideas, few perceptions, few

150 THE FUTURE INHERITANCE
enjoyments. He that loves and pursues valuable
knoAvledge, is perpetually augmenting the num
ber of his ideas, and of the pleasing impressions
made by them. He that is distinguished for
his personal virtues, will inevitably be distin
guished also, in a climate favourable, to virtue,
by an exemption from all the evils of personal
vice and irregular deportment. He Avill enjoy
all the consolations of security, contentment,
self approbation. He that loves his felloAV crea
tures, enjoys a pleasure from the affection itself.
He that-does good to his fellow creatures, enjoys
a sensation still more pleasing. By the- reitera
tion of good, is there a reiteration of enjoyment,
arising from the augmentation of good, from in
ward satisfaction of mind, from the love and
gratitude of those immediately benefited, from
the esteem of the Worthy, and from the appro
bation of his God, and of his Saviour. " J Veil
done, thou good and faithful servant," will be the
honourable encomium : " Enter ye into the joy of
your Lord," Avill be the joyful recompense. How
pertinent is the exhortation of the apostle, in
this connection ; " Since we look for such things,
what manner of persons ought we not to be, in
all holy conversation and godliness ! Therefore,
my brethren, be ye always abounding that vour
labour Avill not be in vain in the Lord,"

OF SONS. 151
The above reflections on the nature of future
happiness, as it is revealed to us in the scriptures
of truth, confirm and illustrate, in a satisfactory
manner, the distinctions Avhich we had former
ly made, relative to the gradations of merit ob
servable in moral agency ; the absolute, conditio
nal, and comparative.
Absolute merit belongs not to the sinful chil
dren of God. Even the future, however exem
plary, cannot recal the past. Life and immorr
tality are the rewards of moral perfection only ;
and the title of Right is lost by a single act of
disobedience. Among those who are clothed
with humanity, the claim belongs to the imma
culate Son of God alone. He knew no sin, and
with him the Father was always well pleased.
In him the merit is absolute.
Conditional merit consists in our complying
with the terms of salvation proposed. Although a
compliance be simply an act of prudence, and
can lay no claim to any otlier kind of merit ;
although the reward is so infinitely superior to
the nature and effects of the acts itself, yet the
man who conforms to the injunction, is entitled,
by virtue of the promise, to the reward proposed.
The terms are, " Believe in the Lord Jesus Christ;"
receive a dispensation Avhich proclaims pardon
to the penitent, and assures those who return to

152 THE FUTURE INHERITANCE
filial obedience, that they shall be entitled to all
the privileges of children, by being adopted into
the family of heaven. Compliance with such
terms is simply an act of discretion ; to reject
ihem is the extreme of folly, and it indicates the
absolute dominion of vice.
On comparative merit is founded the wise
determination, to reward every man according
to his comparative deserts. By it we perceive
the justice of the decree, that " whoever sows
sparingly, shall reap sparingly; and he that sows
plentifully, shall reap plentifully."
The importance of these distinctions is mani
fest, from the gross abuses committed, by mis
takes concerning the nature of merit, and de
merit. Some have been so extravagant as to
conceive that particular actions, which have
generally been of their own devising, are of a
nature so meritorious, that they will be received
as substitutes for the moral virtues ; that they
contain intrinsic merit, sufficient to compensate
for every defect or imperfection; without reflect
ing that a continuance in vice must become a dis
qualification for a state of purity and perfection ;
and Avithout considering, that there is more abso
lute demerit in a single vice, in one act of diso
bedience to such a Parent, than there can be of
merit in the most splendid virtues,

OF SONS. 153
Others again have run into the opposite ex
treme. In the confusion of their minds, they
have declaimed against the merit of good works,
Avith such indiscriminate vehemence as to discou
rage the practice. They pray earnestly for Holi
ness, but inveigh against Virtue and Morality;
Avithout considering that Holiness canbe no other
than the practice of virtue from religious motives;
and no man can practise holiness without under
standing the nature of virtue, andthe extent of its
ramifications.

,( 154 )

CHAP. IV.

On the filial Confidence of a Christian ; or the
Nature of Faith.

We see in what manner, and to what an ex
tent, the Divine Being displays his relative
character, to his moral and intelligent offspring.
He has graciously assumed the character of a
Father; and he is conducting himself towards us
like a Avise and affectionate Parent, who, in
every respect, consults the true interest of
those to whom he has communicated the gift of
life; and who are necessarily dependent upon
him. He not only supplies their immediate
exigencies, but superintends their education, and
promotes their improvement, in all those qualifi
cations, upon Avhich he knows their future
Avelfare will depend. He indulges no partial
fondness, which excludes correction; but he
frequently manifests his love by his chastise
ments. He provides for them a future inheri-

THE FILIAL CONFIDENCE, &c. 155
tance ; and he prepares them for the enjoy
ment of it.

When the whole tenour of conduct in a
Parent, fully indicates the Wisdom and Benevo
lence of his character, the two great duties of
punctual Obedience to his injunctions, and
implicit Confidence in his superintendence and
direction, are indispensably required from his
offspring. Disobedience is rebellion against
legitimate authority. It is a rebellion fomented
by perverseness of temper, and ungovernable
passions. The want of Confidence in such a
parent, is the union of ignorance, vanity, and
ingratitude. It opposes crude conceits to
mature discernment ; inexperience to experience;
and the most consummate ignorance, to extensive
knowledge. It is impossible for Minors to com
prehend the plans of their intelligent Sire ; to
judge of the propriety of all the means he may
have adopted ; or to devise the issue. Nor
could the Sire lose his title to wisdom and discre
tion more effectually, than by complying Avith
their desires, and acting conformably to their
opinions. The application is obvious ; but the
evidences of impropriety and folly, in disobey
ing the commands of Heaven, increase propor-

156 THE FILIAL CONFIDENCE
tionably to the distance between the wisdom of
the Most High, and that of the imperfect chil
dren of men.
The obedient and acquiescent state of mind,
to the commands, and the decrees of Heaven is,
in the language of Scripture, denominated
Faith. It is a disposition which is peremptorily
required in almost every page. Christians are
said to live by faith. — We are justified by faith. —
Without faith it is impossible to please God. —
We are exhorted to hold fast the profession of
our faith. — Jesus is termed the author and
finisher of our faith. The term is incessantly
repeated in the New Testament, because its
import is of infinite importance. It conse
quently demands minute examination.

If we enquire into the nature of Faith, Ave
shall find that it contains the following charac
teristics. 1. Faith implies a firm belief in the existence
and agency of some intelligent Being, Avho is the
object of it. By this it is distinguished from
the simple belief of a. fact. The term is never
applied to our belief in the Existence of inani
mate bodies, or of any particular species of
Animal. We believe in the existence of several

OF A CHRISTIAN. 157
planets ; and many believe that they are inhabited,
but it would be improper to say that Ave have
faith in their existence. We may alone apply
the term to our confidence in the opinion or
authority of one, whom we suppose to be com
petent to know the facts. Nor, in any other
mode, do we express our belief in the existence
of any particular species of animal, which Ave
have not seen. We believe that it exists, be
cause we have faith in the knowledge and vera-*
cityof the narrator. Concerning the facts them
selves we may at first entertain vague and con
fused ideas or notions ; these may ripen into firm
er opinions, and may finally become constituent
parts of our knowledge ; but they are not the
subjects of our faith.
2. Faith implies a certain degree of Confi
dence in the character and conduct of this
Agent. We suppose that he can be trusted.
We rely upon his capacity, honour, integrity,
veracity ; and if we have expectations from
him, Ave depend upon his good dispositions towards
us. From a knowledge of his good qualities,
we entertain hopes that he will befriend us, and
if he has promised, we rely upon his veracity t
for the performance. These peculiarities seem
to constitute the germ of the word faith, if
we may so speak. All its derivatives, faithful,

158 THE FILIAL CONFIDENCE
faithfulness, fidelity, express character and con
duct deserving of confidence. In this respect
it te parallel with the Latin word fides, and the
Greek irlrk ; which, in all their ramifications,
retain the idea of a trust and confidence reposed,
or of a character and conduct deserving of con
fidence. 3. The term Faith has always a respect to
some Good, possible, probable, in expectation, or
promised. This is invariably implied, when we
repose our trust and confidence in any one.
Hence its close affinity with Hope. The expec
tation of an Injury from another, is never said to
inspire a confidence that it will be inflicted. Such
an expectation inspires dread ; and if we trust in
any thing it is in some means of escaping.
These characteristics manifestly discriminate
faith from Belief, abstractedly considered. We
believe in an infinitude of truths, with which we
haA'e no immediate concern ; from which we
expect not to derive benefit ; and Avhich inspire
no confidence. It is still more remote from
notions, opinions, conjectures, which may be true,
or may be false. But it is nearly connected
with the Avord sentiment, as explained in a pre
ceding disquisition. This, we observe, relates
to moral character. It is because Ave entertain
worthy Sentiments of the object, that we have

OF A CHRISTIAN. 159
faith and confidence in him ; and AVe rely upon his
favourable sentiments respecting us.
4. The Character being once established in
our opinion, Ave are not only encouraged, but we
are compelled by reason, to entertain a confidence,
in some cases where appearance may be very
unfavourable ; contrary to the usual tenour
of our sentiments and our expectations. This
disposition is an honourable and acceptable
testimony of a trust, in the worthy object of
our faith. His character is so firmly establish
ed in our hearts, that incidental circumstances,
of a contrary aspect, Avill not suggest unfa
vourable suspicions. We shall be disposed to
ascribe his non-compliance with our desires to
any cause, rather than to negligence, or to the
want of disposition : and we shall be more
disposed to suspect Out own ignorance, than
his good will towards us.
5. Rational faith always supposes that the con
fidence and hopes which it inspires hath a
solid foundation. It implies that we are in pos
session of some satisfactory proofs that the ob
ject of our faith, is both disposed and able to
befriend us : that he is not deficient either in
power, wisdom, or benignity. If Ave believe
without any proofs that these exist, we may
presume, but we have no right to repose a con-

160 THE FILIAL CONFIDENCE
fidence. A confidence thus placed, may be an
act of temerity, of weak credulity ; a phantom
of the imagination, and a dangerons error ; but
not a legitimate act of Faith.

These are the principles admitted in the inter
course of man Avith man ; and they perfectly
correspond with the description of that faith
which is required of us in the revelation of
God. " Faith," says the author of the epistle
to the Hebrews, " is the ground, the basis of
things hoped for, the evidence of things not
seen." " He that cometh to God must believe
that he is, and that he is the rewarder of them
that diligently seek him."* All the illustrations
adduced from the conduet of Noah, Abraham,
Sarah, Jacob, Moses, Rahab, &c. &c. manifest a
strong belief in the existence and providence,
of God ; a confidence reposed in his wisdom,
power, and goodness, and in a faithfulness to
his promises, which influenced them to a cheer
ful compliance with his injunctions ; notwith
standing, in many of the instances stated, ap
pearances were so unfavourable to the desired
.issue. * See Heb. xi. passim.

OF A CHRISTIAN. 161
The above statement of the nature and cha
racteristics of faith, will immediately discoArer
to us the reason, why it is so forcibly enjoined
in the Gospel Dispensation. To believe in the
Lord Jesus Christ is not an arbitrary requisition.
It is not intended merely as a complimentary
honour to the Saviour of the world, without any
farther object ; but it is, in its own nature, a
pre-requisite to the enjoyment, and the diffusion
of the Blessings of the Gospel.
It has been remarked, that a discreet Son will
always entertain a filial confidence in the dispo
sitions and conduct of his worthy Parents.
This is not only reasonable in itself, but it
flows spontaneously from the connection, if
no impediment presents itself to the perform
ance of this duty. His parents are always
before him. He enjoys blessings and advan
tages every day and every hour, which he
knows cannot be derived from any other source.
Thus it would be almost superfluous to say that a
son has faith in the wisdom and kindness of his
father. He has ocular demonstration of his
parental attentions. But the great Parent is in
visible. Surrounding objects have a tendency
to exclude him from our thoughts. We perceive
the immediate operation of natural causes, in
the various events of our lives ; and upon these
M

162 THE FILIAL CONFIDENCE
the imagination is prone to rest, as if they Avere
the sole agents. The evidences of his Existence
are not obvious to our senses. They are to be
obtained alone by consideration and reflection.
They are the results of an inference, which
demands the exercise of the reason and judg
ment. The knowledge of the Perfections and
Agency of God, and of his intimate Relation
to all the creatures of his power, is derived from
the same source; and it equally demands the
exercise of the understanding, to inspire con
viction, and render them the objects of our belief.
Thus, although a firm belief in such a character
mustinspire a confidential hope, yet it demands
a certain process before it can be obtained.
As a pre-requisite to coming to God with a
filial confidence, Ave must believe that he is, and
that he is the rewarder of those that diligently
seek him. This, both in the language of reason
and of Scripture, is an act of faith.
In like manner, to believe in the Lord Jesus
Christ, must be a necessary pre-requisite for
receiving all the blessings of Christianity. In
the ancient world, those who believed not in
him, continued Jews or Gentiles. They were
in a state of Nature, Avhich is always opposed
to a state of Grace. They were yet in their
sins ; and consequently they continued in the

OF A CHRISTIAN. l6S
character of the children of wrath, instead of
being the children of the covenant, or of adop
tion.* " But to as many as believe in him, to
them gave he power to become the sons of God,
even to them that believe in his name."
They who believre not in tlie divinity of his
mission, believe not in his authority to proclaim
the forgiveness of sins. Nor will they acknow
ledge themselves to be under an obligation to
obey his precepts, or to imitate his example.
They that believe not in his having been
unjustly crucified, must believe him to have
been a criminal or an impostor. A belief in
his death was a pre-requisite to a belief in his
resurrection from the dead ; upon which every
future hope depends. For as the apostle argues
with the Corinthians, "if Christ be not risen,
then is your faith vain, and ye are yet in your
sins." Thus we see a Belief in the divine mission of
Christ, that hew as pre-eminently the Son of God;
that he had power from above to proclaim par
don and reconciliation, is essentially necessary
to the formation of the Christian character. It
is necessary to inspire a confidence in God, that
he has assumed the encouraging title of a re-
* See Note D.
M. 2

1 64 the Filial confidence
conciled Parent, who is willing to reinstate his
rational offspring, in all the blessings which natu-1
tally belotag to the filial relation ; of which
blessings they might, Avithout injustice, have
been disinherited : — that he Will, in every re
spect, act towards them as a wise and beneficent
Parent : — that unto them who no longer con
tinue to be " contentious and disobedient to the
truth, but who, through the influence of faith,
seek, by patient continuance in well doing, for
glory, honour, and immortality, he will commu
nicate the inheritance of eternal life."
It is easy to perceive that this filial confi
dence is to be in exercise, through every period
of the Christian's life. It forms the Christian
Character. He lives by faith. It sanctions all
his hopes. It animates to the most arduous
contests in the Christian warfare* It inspires
patience and resignation in seasons of affliction
and distress. It is the life and spirit of ge
nuine prayer, which is constantly enjoined; and
from which such aids are to be expected.
By these Characteristics of the nature and
practical influence of faith, it is to be distin*
guished from a mere speculative Belief, which
occupies the head without improving the heart ;
which having no influence upon any worthy
affection, can be of no benefit to Man, and

OF A CHRISTIAN. 1Q3
which contains nothing to recommend it to the
approbation of his Maker.
We have remarked that one characteristip
of a rational Faith is, that it is founded upon
a solid Basis. It * is not an arbitrary unau
thorized expectation ; a creature of the fancy,
or a conjectural hope. We must knpw him,
iu whom we place our confidence, and have
competent evidence that we have not mistaken
his character. Prudence demands that Ave
make due inquiry into his character, dispo
sitions, declarations, and promises. If these be
correspondent to our wishes, it may be ex
tremely impertinent to expect that he will
communicate to us every minute circumstance,
in his plans to befriend us ; and it may be both
ungrateful and dangerous to reject his kind
offices, unless we be made acquainted with the
Avhole of their nature and extent.
Every Christian maintains that his faith is
founded on this solid Basis : that the evidence of
the truth of a Revelation which has animated his
hopes, are numerous; and that they are as convinc
ing as the nature of human testimony, and the
manifest wisdom and goodness, which charac
terise a plan ascribed to a Avise and good God,
can render them. He asserts, that of the multi
tudes who have studied the evidences of Chris-

166 THE FILIAL CONFIDENCE
tianity, with earnestness and impartiality, few,
very few, have rejected this religion as a fable.
The majority have perceived that objections, the
most formidable, were founded upon ignorance
or misconceptions ; and that they are gradually
dying away with the ignorance which sug
gested them.
As, in these Disquisitions, Ave are still occu
pied in tracing the internal evidences of a
divine revelation, both to the Jews and the Gen
tiles, it will be proper to reserve our own ob
servations, until we shall have closed our pursuit.
Should the plan we have adopted, contribute
in any degree to remove some of the objections
which are still made to our holy religion, we
shall be amply rewarded for our endeavours. It
is our ambition to lend our feeble aid to the ad
vocates for Christianity, by evincing that every
one who receives it, as the choicest gift from hea
ven, is much better able " to give a reason for
the hope that is in him," than the Unbeliever to
give a reason for his rejection of these hopes, as
the phantoms of a deluded mind,

In a former disquisition, Ave attempted to
trace the influence of the Jewish Revelation, in

OF A CHRISTIAN. 167
protecting those principles of true religion
and virtue, which are demonstrably essential to
human felicity, from being extinguished by
human depravity ; and in acting as a gradual cor
rective of this depravity, preparatory to the
subsequent and final Revelation of God. We
have now attempted to shew that the blessings
of Christianity, as distinct from those of the
Jewish dispensation, consist in their being
professedly extended to the whole human Race,
without the most distant appearance of a par
tiality towards a particular people : — that they
are introduced by one, who is of a more exalted
and perfect character than any of the former
prophets ; who was pre-eminently the Son
of God : — that it reveals the Deity to us, no lon
ger as a God of terror, but as a Father, univer
sally benevolent, seeking to be reconciled to his
offending offspring : — that he is uniformly acting
towards us according to the choicest of those
parental principles, with which he has inspired
the human breast; not only by making ample
provision for our support, but by superintending
our Education, instructing us by perfect pre
cepts and perfect example : — that the sufferings
to which his intelligent offspring are exposed,
in their passage through life, are inflicted by
parental affection, in order to correct their Errors

168 THE FILIAL CONFIDENCE
and imperfections, and- prepare them for a future
Inheritance : — that the Assurance of a future
Inheritance Avas reserved, as the last and best
gift to the human race : — and that the represen
tations given of it, present us with the most
powerful motives which the human Imagination
can conceive, to practise holiness, and dispose
us to "deny all ungodliness and every worldly
lust, and to live soberly, righteously, and Godly
in the present world :'* — and, finally, that a firm
belief in these truths is absolutely necessary,
because it is by such a belief alone that they
-can become influential. This is a faith, and
this only, that Avill enable us " to overcome the
world."

We haA'e thus attempted to fulfil our engage
ments, when we proposed " to investigate the im
portant principles contained in each Dispen
sation, as far they respect the moral state and
nature of Man ; and as they discover to us the
plans of Deity in promoting the cause of virtue
and happiness, through the medium of pure and
undefiled' Religion." It is hoped that these
investigations, however imperfect, will have
manifested " the close connection Avhich sub
sist between the different parts of the divine
eeconomy, and have enabled us to trace the cor-

OF A CHRISTIAN. 169
respondence between the nature of Man, his
best affections, most exalted desires and expec
tations, and the plans of Providence concerning
him."* As far as we may have succeeded in this at
tempt, we shall have displayed the superlative
excellency of Christianity.

* See Preliminary Observations to the Jewish Dispensation,
Page 77. ,

170 THE MEDIATORIAL OFFICE

PART. II.

ON THE PECULIAR MANNER IN WHICH THESE
BLESSINGS ARE COMMUNICATED TO MAN
KIND : OR, THE MEDIATORIAL OFFICE OF
CHRIST.
It Avill be acknowledged, with one voice, that
the great blessings of Christianity are revealed
to us by the Messiah ; the last messenger from
heaven. He it is who has promulgated pardon
to the penitent ; brought life and immortality to
light ; hath placed before us a promised inheri
tance, and both by precept and example, hath
instructed us in our duty, that we may become
qualified for the enjoyment of it.
These are facts which eA'ery Christian admits;
but there is a great diversity of opinion respect
ing various peculiarities which characterise his
mission ; or, in other words, Avhat are the pre
cise ideas which the Scriptures authorise us to
entertain concerning the mediatorial office of
Christ? What has he done or suffered more

OF CHRIST. 171
than the other prophets and teachers of righ
teousness, in the ceconomy of man's salvation ?
That there are obscurities respecting this sub
ject, must be inferred from the diversities in
opinion concerning it, so prevalent among
Christians. These obscurities ought to convince
every reflectingjnind, that accurate conceptions
concerning it, cannot be of equal importance,
with a belief in those doctrines Avhich have
hitherto engaged our attention. Wherever there
have been sincere endeavours to obtain a knoAV-
ledgeof the truth, involuntary ignorance will not
disqualify the penitent and obedient children
of God, for the enjoyment of that inheritance,
for Avhich their piety and exemplary virtues are
preparing them. Yet the subject is not of
small importance. It is desirable and useful to
form just conceptions of every part of the
Christian scheme; but to knoAV the extent of our
obligations to the great Saviour of mankind,
must be peculiarly gratifying to every expectant
of the promised blessings. While it satisfies,
what may be termed a devout curiosity, it may
inspire him with deeper gratitude, and deeper
humility, towards an offended parent. It may
teach him rightly to appreciate the extraordi
nary merits of his Saviour ; and give an addi
tional energy to those animating motives, which

172 TIIE MEDIATORIAL OFFICE
the preceding doctrines are calculated to inspire.
We may farther observe, that as indications of
Wisdom consist in the choice and adaptation of
means to the important ends proposed, we are
authorised to infer that the wisdom of the
Most High will shine with augmenting lustre,
in proportion as we are able to form clear con?
ceptions of such adaptations.

Whoever pays due attention to the current
language of the New Testament, will perceive
that this last Messenger from heaven, is always
mentioned with a peculiar elevation of style.
He is distinguished from every other Prophet,
by a greater diversity of titles ; and this exclu
sive application of titles, must refer to some
peculiarities in his character and office, which
render them exclusively pertinent.
The other prophets are considered in the light
of servants, and occasional messengers. Jesus
Christ is represented as the beloved Son of God.
They were pious and faithful, but they had
many of the moral infirmities incident to human
nature. He was perfect in the eyes of a holy
God. Many have suffered martyrdom for the
truth, but of no one has it been said, . that he

OF CHRIST. 173
diedfdr our sins ; nor has it been inferred that
" because one died for all, then were all dead."
However pure their precepts, or unquestionable
the authority by which they were uttered, of no
other teachers has it been said, that they were
made unto us "Wisdom and Righteousness, Sane-
tification and Redemption." None of them are
denominated Sancti tiers, Redeemers, Propitia
tions for Sin, and Mediators between God and
Man. Nor is it said that through their Righ
teousness we are justified in the sight of God ;
or that we are saved through faith in their
Names ; or that there is no salvation in any
other. The titles of Messiah, the Saviour,
Christ the anointed, Emanuel, of which the
sublime interpretation, is God with us, are
ascribed to him alone. Of no other martyr, who
has died in defence of the truth, has it been said,
that he had power to lay down his life, and power to
take it up : that death had no dominion over
him ; nor could he be retained a prisoner in the
grave. Jesus Christ is also represented to us in the
character of a Sovereign. When he was ar
raigned before P. <i; he averted his right to the
title, a 1'" hough [\\i kir.^iont was not of this
world. Him alone of ail the prophets, hath
God exalted to be a. Prince and a Saviour, to

174 THE MEDIATORIAL OFFICE
give repentance and remission of sins. We are
commanded to presentallour petitions to our hea
venly father in his name ; and in his name alone.
In the salutations and benedictions uttered by
the apostles, he is represented as co-operating
with the Father, in communicating blessings to
those who believe in him. " Grace be with you,
and peace from God our Father, and the Lord
Jesus Christ," is the favourite language.
Such extraordinary peculiarities, naturally
suggest the inference, that the Saviour of the
world is not only pre-eminent in the line of
prophetic mission, but that there is an essential
and characteristic difference in the nature of
his office, from that of every other messenger
of God.
Some Christians, eager to emulate the apos
tles and prophets, in conferring honour upon
the great Saviour of mankind, have thought
themselves justified in proposing an hypothesis,
by which they conceive that all these, charac
teristic attributes of his mission are explained
and displayed. By considering the current
language respecting our Saviour, in connection,
with the terrible judgments denounced against
sin; and the strong expressions of wrath and
indignation, against the workers of iniquity;

OF CHRIST. 175
they conclude, that the natural and inevitable
consequences of human transgressions, would
have been everlasting misery, to every indivi
dual sinner, had not the Saviour presented him
self as a ransom for their sins ; by a purchase
which has satisfied the divine justice, from its
being adequate to the offence. They assert
that there is an inherent malignity in sin, which
would render it inconsistent with the injured
majesty of God, and the nature of divine jus
tice, to pardon a sinner without a plenary atone
ment being made, by a sacrifice of the just for
the unjust. They consider the infinite merits
of the all-perfect Jesus, united with the intense
ness of his sufferings, in supporting his father's
wrath, as a full compensation for the sins of
those Avho shall finally be saved. This all-suffi
ciency is likewise ascribed to the union of the
divine nature with the human; so that the
Messiah being perfect God and perfect Man,
he is enabled to " save to the- uttermost all those
who believe in him."
These sentiments astonish Christians of
another description. They hope and believe
them to be merely hypothetical. They assert
that there are no expressions in the sacred scrip
tures which authorise such inferences. They
allege that some parts of this system are mani-

176 THE MEDIATORIAL OFFICE
festly inconsistent with themselves: That the
divine nature cannot suffer, and that the human
nature of Christ cannot possess the requisite
infinitude of merit. They exclaim also, that
such a representation of the economy of salva
tion, is, totally inconsistent Avith the character
of a Father, disposed to be reconciled to his
offending offspring, Avhich shines so conspicuous
in this last revelation of God. They deem it,
therefore, more rational to have recourse to exple
tives, in order to mitigate and qualify those
strong scriptural expressions which have given
rise to an hypothesis, so exceptionable in their
opinion, and so repugnant to reason. Accord
ingly, they explain all those elevated and em
phatic descriptions of our Saviour's character
and offices, as indications of pre-eminence, in
consequence of the extraordinary endoAvments
he enjoyed; the perfection of his moral cha
racter; his voluntary submission to an igno
minious death ; his triumphant resurrection, by
which he manifested the truth of his mission, and
also brought life and immortality to light. In
all these he stood alone, and without competitor.
These important truths, however, are not of
themselves satisfactory to their opponents. They
still urge that there are numerous passages in
the epistles, that are not sufficiently illustrated

OF CHRIST. 177
by them : — that something further must be
implied in the terms, Ransom, Propitiation,
Redemption. He gave himself a ransom for all ;
he was made to be sin for us, who knew no sin ;
he hath redeemed us from the curse of the law,
being made a curse for vis ; he hath purchased
his Church with his blood ; he has washed us from
our sins in his blood. They assert that expres
sions of a similar nature are extremely nume
rous : that the whole current of scripture phra
seology is in their favour ; importing not only
a pre-eminence, but a new, distinct, and infi
nitely more important office, than has been
executed by any other prophet of God. They
earnestly enforce the necessity of suppressing
those objections, which the feeble reason of man
dares to oppose, to the doctrines clearly revealed
in the oracles of God.

But is there no medium between the two
extremes? Can the language of Scripture, and
the reason of Man, be in reality at variance ?
Are we to extinguish the light of reason, that
we may comprehend what is the will of God ?
For revelation must address itself to the Under
standing. Many things may be true which
oppose popular and universal opinions, or it

178 THE MEDIATORIAL OFFICE
would be impossible to eradicate ignorance and
error; but nothing can come from God which
contradicts universal Reason. Reason is the
only guide of rational beings. It is by this
alone that they are able to distinguish between
truth and error; between absurdities which
ought to be rejected, and principles worthy of
being received. When Christians, of any deno
mination, admonish us to renounce our reason,
the admonition itself is given upon principles
which they deem to be perfectly rational. They
are compelled to ascribe their belief in the truth
of Christianity, to the convictions of the Under
standing ; and when they urge, that it is the
duty of fallible man, to submit his reason to the
doctrines of revelation, the position is founded
upon the argument, that man is liable to nume
rous errors,, but the Oracles of God cannot err.
As no Protestant Avill conform to the advice of an
advocate for the Roman tenet of transubstantia'-
tion; as he will not fail to pronounce it absurd, in
defiance of the inhibition, by what authority
does he enforce it? or why does he not perceive
the fallacy of this principle, when adopted by
himself? EveryChristian will acknowledge that we ought
to submit our opinions to the Oracles of God.
But the grand question is, how shall we dis-

OF CHRIST. 179
tinguish the Oracles of God, from the doctrines
of Man ? The interpretations which they give
to the language of Scripture, although they may
seem to approach nearer to its current phra
seology, are still hypothetical. Some matters
of fact are related in such clear unequivocal
language, that no explanation will be necessary,
for none can be clearer. When expositors find
themselves obliged to deviate from the language
of Scripture, they can do no more than give-
their own opinions respecting its genuine sense.
These opinions may be false. They may approve
themselves to our reason, and we may adopt
them as truths ; but in this case they are enforced
by the authority of Reason. The sentiments
of Christians, upon numberless points, are ex
tremely various, and opposite to each other, and
yet they universally appeal to the Oracles of
God as vouchers for their truth. Whence does
this diversity of opinion proceed, and how ate
the contentions engendered by them to be
remedied? The subject deserves our attention.

If we advert to the origin of human know
ledge, we shall find that it is derived from two
sources ; from absolute, faofc& recorded or made

180 THE MEDIATORIAL OFFICE
known to us ; and from legitimate inferences.
The one depends upon proofs rendered obA'ious
to the senses ; the others are the deductions of
reason. The evidence of the senses is prior to
that of reason ; it is more immediately obvious,
but its limits are very circumscribed. Exten
sive and innumerable, maybe the just inferences
from obvious facts, although these should be
comparatively feAV.
To the evidence of Fact, belong those
articles of revealed religion, Avhich occu
pied our attention under the preceding head.
Every Christian believes in them by his confi
dence in the Revelation. He knoAvs that they
were repeatedly published at the introduction
of Christianity, and that the primitive churches
were established upon those principles. The
knowledge by Induction, relates to certain
conclusions drawn immediately from these facts;
or from different expressions incidentally used,
by the first preachers of Christianity, which had
some reference to them. This Induction is a
source of much valuable knowledge; but it is
a source of much contention, and of many
errors. It is here that debates commence.
Inferences may possess various degrees of evi
dence from the possible, and the probable, fo
the indubitable. Opposite inferences wili be

OF CHRIST. 181
drawn by different persons, according to the
precise point of view in which they behold the
subject; and by the same person at different
periods, in proportion to his more extensive
knowledge of peculiar circumstances. Gross
ignorance will certainly draw wrong conclusions.
Partial knowledge is very liable to err, because
inferences drawn from a single fact, or from a
few circumstances, to the total neglect of others,,
which belong also to the subject, generally
induce a precipitancy of decision, which farther
examination will find to be unwarranted*.
Those who* would establish particular doc
trines by Inferences, are biassed, much more
than they apprehend, by adventitious circum
stances. Their former habits and modes of
thinking, familiarize their minds to principles,
which appear extravagant to persons who are
not under a similar influence. The prejudices
imbibed in early life, will fetter the exercise of
their reasoning powers in more advanced years.
A residue of first impressions will not always
be effaced, by a perception that they were not
sanctioned by reason. The authority of great
names ha9 no small degree of force. Wise and
learned men must be supposed to know better
than others; and their opinions will always be

?

182 THE MEDIATORIAL OFFICE
advanced witbpeculiar earnestness, in every cause
where these opinions are in unison with our own.
We shall illustrate the above positions by a
few instances.
Those converts from Paganism, to whom the
doctrine of a metamorphosis was familiar, did
not discover any absurdity in receiving, in the
most literal sense, the expressions uttered by
our Saviour, at his last supper with his disci
ples; and they were afraid of violating the
terms, " take eat, this is my body; this is my
blood, drink ye all of it," by giving them a
metaphorical import. That love of the marvel
lous, so natural to ignorant minds, also rendered
the literal sense infinitely more impressive; and it
communicated an imposing solemnity to the
ordinance. The authority of a Church, to
which infallibility is ascribed, and the early
prejudices of education, continue to silence the
voice of reason.
The rite of baptism was uniformly practised
upon the first Christians. This is an his
torical fact. 1 1 was at that period an initiating
ordinance. Every convert from Judaism, or
from Pagan Idolatry, appeared to be regene
rated, as it were, by baptism. They were em
blematically washed from the obsolete injunc
tions of one religion, and the impurities of the

OF CHRIST. i«3
other. These are historical facts which no one
is disposed to deny. But what contentions
have not been agitated, in subsequent ages, con
cerning tbe proper Subjects of Baptism ? Ques
tions have arisen whether the initiating baptism
of converted parents, do not virtually include
their offspring? If not, whether children should
be consecrated in their infancy, by a baptismal
act of the parents, or their representatives ; or
whether it should not be their own act, and
postponed until they arrive to years of discre
tion ? What differences of opinion also have
arisen concerning the quantity of water that
should be deemed valid ; or the particular mode
of its application? Whether the sign of the
cross would add to the solemnity of the ordi
nance ? Whether this was essential to its vali
dity? Whether it should be made with three
fingers- at once, in honour of the Trinity, or
whether the repetition of the sign, in pronounc
ing the distinguishing name of each person,
would not be equally reverential and efficacious ?
These are secondary subjects and inferences,
either drawn from imperfect documents, or
from ignorance and inattention, to some decisive
circumstance respecting the ordinance itself.
Again, that our Saviour was superior to every
other Being clothed with humanity, is admitted

184 THE MEDIATORIAL OFFICE
by all Christians, But he is represented in
various, and even opposite points of view, in the
sacred writings. This has embarrassed the
minds of many pious persons, and occasioned
violent contests among polemical Divines*
Jesus Christ has repeatedly termed himself the
Son of Man. The history of his life manifests
that he was subjected to human infirmities. St.
Paul says that l' in all things he was made like
unto his brethren, sin only excepted." He
lived in all respects like an human being, and
he even died the death of a malefactor. Hence,,
one party of Christians think themselves fully
authorised to pronounce him truly and properly,
a man ; and they apply all those expressions
from which their opponents draw different con
clusions, merely as descriptive of the dignity
of his mediatorial character. Other Christians
assiduously collect all the passages expressive
of his high dignity, as the basis of an opposite
hypothesis. When they are informed that he
is declared to be the Emanual, God with us ;
that he thought it not robbery to be equal zoith
God; when he says, I and my father are one ;
when they read that " by him all things were
made ;" " that he has promised to be with his
disciples always ;" that St. Stephen, at the hour
of his martyrdom, supplicated the Lord Jesus

OF CHRIST. 185
to receive his spirit ; they infer that he pos
sessed also a divine nature, in junction with the
human. They assert that the Logos is applied
to Christ, and that this Logos was not only
with God, but that he was God; and they think
themselves fully authorised to pronounce that
he Avas God incarnate, the Deity himself mira
culously uniting with the corporeal system of
a man, and thus forming a distinct person from
that of the Father.
A third party adopt an hypothesis, which is
a medium between the two extremes.
They suppose that the above descriptions of
this exalted Person, are applicable to him as being
the Son of God, by what they term, an eternal
generation. They represent him to be the first
born of every creature ; to possess a divine
nature, by which he is entitled to all those terms
of honour Avhich are ascribed to him. They
consider him as having enjoyed the favour of
God before the foundation of the Avorld : and
as descending from the divine abode, in obe
dience to his Father's will, and in order to save
mankind. But as he is described as being sent of God ;
as he declared, " my Father is greater than I,"
and as he repeatedly asserted his constant depen
dence upon the Father, and prayed to him in

186 THE MEDIATORIAL OFFICE
the hour of distress ; and as he acknowledged
that he was ignorant of some ofthe counsels of
God, they conclude that he must be inferior to
the Father; and if an object of worship, it must
be with inferior honours.
Whoever of these parti zans shall be so fortu
nate as to possess the truth, he must ascribe the
advantage to the justness of his Inference ; after
he has compared together these various represen
tations, and given to each its due degree of
force. The only inferences we shall presume to draw
from the subject are, that if accuracy of know
ledge, respecting the person of Christ had been
as important to Man, as accuracy of knowledge,
respecting the points stated in the preceding
disquisition, the revelation of it would have
been equally conspicuous : — that had there not
been many difficulties attending the subject,
such a diversity of opinions could not have
arisen : — and that these difficulties should make
the combatants humble, diffident of themselves,
and charitable toWards each other.
It is our earnest desire to collect and arrange
important principles which are received by
Christians in general, and, as far as it is possible,
to escape contest, although placed upon a stage
thronged with polemical combatants. We

OF CHRIST. 187
solely wish to invite the different partizans, to
compare their favourite dogmata with principles
which they will not oppose. We shall therefore
direct our attention to historical facts, which
cannot be denied ; and submit the inferences we
shall draw from them to the impartial judg
ment of our readers. As our statements will be
more ample than it is usual for eager partizans
to make, who manifest the disposition to collect
evidences in favour of their own opinions, ra
ther than duly to weigh the arguments of their
opponents, there is a. possibility of disco A*ering a
medium of explanation, concerning the mediato
rial character of the Saviour, which, if it
should not reconcile controversialists, may some
what soften their asperities.
According to the sentiments of each party,
this mediatorial Character is represented in the
Scriptures in tAvo opposite points of A'iew. During
his abode upon earth, the Son of God is considered
as in a state of humiliation ; and after his resur-
rection, be was declared to be in a state of
exaltation. " Him has God exalted with his
right hand, to be a Prince and a Saviour. He
is also appointed to judge the Avorld." " For
the Father judgeth no man, but hath committed
all judgment to the Son."
We shall first consider the peculiar offices of

188 THE MEDIATORIAL OFFICE.
Christ during the state of his Humiliation, and
advert to the circumstances by which he was
distinguished from every other Prophet ; and, se
condly, the honours to which he was exalted, in
consequence of the meritorious execution of his
office.

Since a partial view of the subject must ex
pose to errors, we will avoid this extreme,
though we should incur the imputation of
prolixity ; and as our sentiments may in some
respects be different from those Avhich are
generally received, justice to our argument, and
to ourselves, requires that we should be as expli
cit as possible.
We shall first consider the peculiar offices of
Christ, during the state of his humiliation, by
which he was distinguished from every other
Prophet, or minister of righteousness ; and
secondly, the honours to which he was exalted
on account of the faithful execution of them.

OF CHRIST. ISO

CHAPTER I.
On the Mediatorial Office of Christ, in a State of
Humiliation.
There are no terms, by which the blessings
of the Gospel are more frequently described,
•than by the terms Salvation, being saved, &c.
" The Gospel is said to be the power of God unto
Salvation.'' " The Grace of God bringeth Salva
tion.^ How shall Ave escape if Ave neglect so great
Salvation. Christ is called the Saviour of the
world. There is no other name whereby Ave
must be saved. We shall be saved from wrath
through him, &c. &c.
The terms Salvation, Saviour, being saved,
necessarily refer to certain evils or dangers in
which the subject is involved, or to which he is
exposed; and from which it is ofthe utmost mo
ment to be rescued or preserved. In the Old
Testament, every kind of protection, defence,
delivery, is styled Salvation ; and the God of
Israel is frequently denominated the God of their

390 THE MEDIATORIAL OFFICE
Salvation. In the Gospel of Christ, Salvation is
represented in two points of view, as being
saved from sin, and from the consequences, or pu
nishment of sin. Thus it is said, " he shall
save his people from their sins ;" and also that
they " are saved from the wrath of God." When
it is said, that "he shall save his people from their
sins," it may be alleged, that by his precepts, ex
ample, encouraging promises and assistance, they
shall be excited to repentance, and be reclaimed
from wickedness ; and that he will thus " purify
unto himself a peculiar people, zealous of good
works." In this sense, the benefit derfved from
their reclamation, consists in their being liberated
from all the evils, to which a continuance in sin
would have subjected them. Liberation from
vice or iniquity, is certainly a freedom from the
bondage, in which the wicked are frequently re
presented as being held, in the strongest fetters.
" He that committeth sin is the servant of
sin," says St. Paul. " The creature itself shall
be deli\*ered from the bondage of corruption,
into the glorious liberty of the children of
God." " Know ye not that to whom ye yield
yourselves servants to obey, his servants ye are to
Avhom ye obey ; whether of sin unto death, or
of obedience unto righteousness? Stand fast,

OF CHRIST. 191
therefore, in the liberty wherewith Christ hath
made you free, and be not entangled again with
the yoke of bondage."
"But liberation from the power of sin, and
from the miseries suffered under its immediate
dominion, is not tlie exclusive signification of
the term Salvation. We are told that " he who
endureth to the end shall he saved;" but he that
endureth to the end, in a course of righteousness,
is liberated from sin, and, according to this
limited sense of the phrase, is saved already.
Evils are impending to the Avicked, distinct
from the pernicious consequences naturally
flowing from a vicious course. Another object
of this Salvation, we are repeatedly told, is to
save thetn from the wrath of God; or from these
judgments denounced by the Universal Sove
reign against all the workers of iniquity. They
are frequently warned, to " flee from the wrath
to come." " The Wrath of God is re\*ealed
from heaven," says the Apostle, " against all un
godliness and unrighteousness of men." The
wicked are perpetually represented to be iu a
state of condemnation ; *' but there is no con
demnation to them that arc iu Christ, who walk
not after the flesh, but after tlie spirit."'
That vice, immorality, wickedness, — however

192 THE MEDIATORIAL OFFICE
we may choose to express mental depravity and
disobedience to the divine commands, whether
in ethical or theological language, — that Wick
edness is, in its own nature, the bane of human
felicity, must be obvious to every man who ob
serves and thinks. That it is offensive to God,
is admitted by every one who acknowledges the
existence and moral government of God ; and
every one Avill own that the manifestations of
his displeasure must be dreadful.

When we were investigating the nature of
moral obligation, we observed that all govern
ments, without exception, are constituted upon
three principles. They have an object, precepts,
or Rules, for the attainment of that object, the
sanctions of rewards and punishments, by which
obedience is enforced. These operate upon the
hopes and fears of men. The enforcement of
rules by sanctions, implies authority. It con
verts rules into precepts, in distinction from
advice or recommendation ; and the union of
precepts and sanctions, constitutes a Law.
We observed that the professed object of all
laws is to secure some apparent Good ; although
in the eagerness to obtain this, they may be

OF CHRIST. lg>a
productive of mischief, in some other direction.
Human laws are frequently capricious, versatile,
sanguinary ; and they generally rely much more
upon the influence of terror than upon the al
lurements of personal rewards. We observed
also, that the laws of Morality were instituted
upon the same essential principles, of Utility, of
Precepts or Rules, and of Sanctions ; but that the
proposed good is universal; the Precepts always
wise and salutary, and the Sanctions momentous.
Uncertainties surround the denunciations Of
punishment, but the rewards, immediate and fu
ture, are most obvious and most encouraging.
We shall now remark, that if we advert to the
character of human punishments, inflicted upon
supposed delinquents, we shall perceive that the
motives for punishing may be distinguished
into the following classes. Punishments may
be inflicted from a principle of resentment
against the supposed offender j-'-by the desire of
setting a salutary example, and deterring others
from violating the laws ; — in Order to secure
good subjects from suffering -injury by the con
duct of the depraved ; — and, finally, with the be*
nevolent desire of reclaiming the offerfdet
himself. According to the constitution of our moral
nature, we are made to approve of what we deem

194 THE MEDIATORIAL OFFICE
to be right, and to censure that which is wrong.
We possess a quick sense of merit and of demerit.
We acknowledge, without a dissenting voice,
that virtue deserves to be exempt from sufferings,
and that vice deserves to be exposed to them.
This principle is the guardian of right conduct ;
yet of all the others it is the most liable to be
abused by mankind. Sudden indignation and
resentment may prompt us to exaggerate the
turpitude of the action, and render us deaf or
blind to its palliatives. We may thus be guilty
.of an injustice from our respect for virtue. In
personal injuries, the predominance of self-love,
will render us peculiarly liable to such excesses.
This predominance may also make us unjust
from another cause. It will dispose us to enter;
tain resentments against the person of the
offender, after his Conduct and Dispositions
may have been totally changed. As long as
any one continues to be depraved, we are author
rized to resent his depravity. But upon the as
surances of his penitence and reformation, such
resentments ought in justice to cease ; for the
proper object ceases to exist. The affections tp
be now excited and indulged, ought to corres
pond with the present character. We ought
now to forgive, approve, and perhaps to ad
mire.

OF CHRIST. 195
To punish for the sake of Example, is to select
an offender from the multitude, for a punish
ment, the infliction of which, by striking the
senses, may deeply affect the minds of the
spectators. But it necessarily supposes that the
spectators may possess propensities to commit
similar crimes ; and that they are more easily go
verned by terror than by reason, or by a proper
sense of duty.
There may be, in civil society, cases of such
extreme degeneracy, as to deprive the offender
of all the rights of social intercourse, expose
him to universal contempt, and render him un
worthy of existence, since his existence is
dangerous to others. Nay, although the ex
tinction of beina: must be considered as a tre-
mendous punishment, in itself, yet absolute anni
hilation is preferable to a life destitute of
rational enjoyment, and baneful to social
enjoyment. For in this state the subject,
by being dead to virtue, becomes as it Avere a
gangrened member of the community. Socie
ties of the Degenerate and Irreclaimable, cannpt
exist without being exposed to perpetual scenes
of horror. Their extirpation will be dreaded by
themselves as a punishment, from their in
stinctive loA'e of life ; but in reality it is not a
punishment equal to that Avhich they inflict
o 1

1Q6 THE MEDIATORIAL OFFICE
upon themselves and upon each other, by perma*
nent profligacy.
To punish, in order to reform the delinquent,
is doubtless the most noble of all the motives.
It seeks to rescue a wanderer from destruction,
while it holds forth an example, both of terror
and , of encouragement to others. Severity thus
directed, is an act of jmercy to the offender him
self, and it may engrafthis future well-being upon
ihis present sufferings.
These particulars are recalled to our memory,
that they may be the more readily applied to the
subjects before us. Should any ambiguities pre
sent themselves, in these our scriptural re-
searches^ they will naturally induce us to prefer
those explanations which are most consonant
with the principles acknowledged and ap
proved, by the universal suffrage of mankind.
Having thus endeavoured to form accurate ideas
concerning the term Salvation ; and also concern
ing the -Objects of punishment in general, we
shall proceed to enquire what is that punishment
of sin which was denounced against offenders,
prior to the advent of the Saviour of the Avorld ;
from which it was a grand design in his mission
to rescue mankind? In what respects, in what
manner, and to what an extent may Christ be
considered as a Saviour from this punishment?

OF CHRIST. 197
and for what purposes is the remission of punish*
ment obtained ?

SECTION I.

Enquiry into the Punishment of Disobedience,
denounced in the Jewish Dispensation.
The first and leading denunciation against
sin, or. disobedience to the divine commands is
recorded in the book of Genesis ; and it stands
thus : " Of every tree of the garden thou mayes,t
freely eat ; but of the tree of the knowledge of
good and evil thou shalt not eat of it ; for. in
the day that thou eatest thereof, thou shalt surely
die." The dreadful sentence passed upon the actual
transgressors was the following : " To the wo
man he said, I will greatly multiply thy sorrow,
and thy conception ; in sorrow thou shalt bring
forth children, and thy desire shall be to thy
husband, and be shall rule over thee. And unto
Adam he said, because thou hast hearkened unto
the voice of thy wife, and hast eaten ofthe tree
of which I commanded thee, saying, thou shalt
not eat of it, cursed is the ground for thy sake,
in sorrow shalt thou eat of it all the days of thy
life : thorns and thistles shall it bring forth to

>

198 THE MEDIATORIAL OFFICE
thee, and thou shalt eat the herb of the field.
In the sweat of thy brow shalt thou eat bread;
till thou return unto the ground : for out of it
wast thou taken ; for dust thou art, and unto dust
shall thou return."
The punishment denounced against the first
murderer upon record was the following :
" And the Lord said unto Cain, now thou art
cursed from the earth, which hath opened her
mouth to receive thy brother's blood from thine
hands. When thou tillest the ground it shall
not henceforth yield unto thee her strength. A
fugitive and a vagabond shalt thou be in the
earth." When the Sins of the Antediluvian World
were augmented and spread beyond the poAver Of
reformation, when "God saw that the wickedness
of man was great in the earth, and that every
imagination ofthe thoughts of his heart Avas only
evil continually," so that, according to the strong
andexpressive language of Scripture, "it repented
the Lord that he had made man on the earth,
and it grieved him at his heart ;" the punishment
threatened, and afterwards executed, was, " I
will destroy man whom I have created, from the
face of the earth, both man and beast, and the
creeping things, and the fowls of the air, for it
repenteth me that I have made them." N

OF CHRIST. 199
The inhabitants of Sodom and Gomorrah,
being sunk into the depths of human depravity,
Avhich Avas as universal as it Avas shameful, the
punishment was total destruction. " The Lord
rained upon Sodom and upon Gomorrah, brim
stone and fire from the Lord out of heaven ; and
he overthrew, those cities, and all the plain, and
all the inhabitants of the cities, and that which
grew upon the ground."
All the sanctions of the laws promulgated by
Moses, under the divine direction, whether these
laws were civil, ceremonial, or moral, consisted
in the promise of every kind of worldly prospe
rity, upon the obedience of the Jewish nation ;
and the threat of every calamity that can fall
upon a people, as a punishment of disobedience.
." And it shall come to pass if thou shalt hearken
diligently unto the voice of the Lord thy God,
to observe and to do all his commandments,
which I have commanded thee this day ; that
the Lord thy God will set thee on high above
all nations of the earth, and all these blessings
shall come upon thee. Blessed shalt thou be in
the city, blessed shalt thou be in the field, &c.
&c. And it shall come to pass, if thou wilt not
hearken to the voice of the Lord thy God, all
,these Curses shall come upon thee and overtake
thee. Cursed shalt thou be in the city, and
cursed shalt thou be in the field ; cursed thy

200 THE MEDIATORIAL OFFICE
basket and thy store ; cursed the fruit of thy
body and the fruit of thy land ; the increase of
thy kine, and the flocks of thy sheep ; cursed
shalt thou be when thou comest in, and cursed
shalt thou be when thou goest out. The Lord
shall send upon thee cursing, vexation, and re
buke, and all that thou settest thine hand upon
for to do ; until thou be destroyed, and until thou
perish quickly ; because of the wickedness of
thy doings whereby thou hast forsaken me, &c." *
The whole history of the Jewish nation is a
perpetual comment upon these promises and
threatenings. This has been made evident
from the sketch of their history, given in a pre
ceding disquisition. The reward of obedience
was national prosperity. Their occasional re
bellions received the chastisement of public
calamities, Avars, pestilence, famine, captivities ;
and those who were irreclaimably wicked, which
was the character of the ten revolting tribes,
were dispersed and destroyed as a people.
The expostulations and pathetic invitations
to repentance, which are so frequently in
terspersed Avith the judgements threatened or
inflicted,, speak a similar language. They are
warnings to avoid impending destruction^
" Cast away from you all your transgressions
* Deut ch. xviii.

OF CHRIST, 201
whereby ye have transgressed, and make you a
new heart and a new spirit, for why 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, &c, * How
shall I give thee up, Ephraim ; how shall I
deliver thee, Israel ? &c. I will not execute the
fierceness of mine anger ; I will not return to
destroy Ephraim."
In a word, the severest punishment of the
wicked is always expressed by the terms death,
destruction, perdition. They had no conceptions
of a punishment more severe, or which Avas ex
tended to a future state. In the books where
the law is promulgated and enforced, in the
Psalms of David, in the Proverbs of Solomon,
and in the books of the Prophets, the uniform
language is, " Let thine enemies perish, O Lord.
I have seen this people, and behold it is a stiff-
necked people ; let me alone that I may destroy
them, and blot out their name from under heaven.\
Thou lovest all-devouring words. O thou de*
ceitful tongue. God shall likewise destroy thee
for eveT ; he shall take thee away and pluck
thee out of thy dwelling place, and root thee out
of the land of the living. + When the wicked perish
there is a shouting. § Behold the day of the Lord
* Ez. xviii. 31, 32. t Deut. ix. 13.
J Ps. Iii. 4, 5. k Prov. xi. 10.

202 THE MEDIATORIAL OFFICE
Cometh, cruel both with wrath and with fierce
anger, to lay the lend desolate ; and he shall
destroy the sinners thereof out of it. Isaiah xiii. 9.
I will dash them one against another, even the
fathers and the sons together, saith the Lord:
I will not pity nor spare, nor have mercy; but
destroy them."*
To enumerate all the passages containing
similar expressions, would be to transcribe too
large a portion of the Old Testament. They
are to be found in almost every page. They
are , not incidental, that is, called forth by
incidental circumstances, to which they are con
fined, and by Avhich they are to be explained.
They constitute the uniform language of the
scriptures, wherever a reference is made to
punishment, or to the consequences of guilt.
Hence they are totally distinct from metapho
rical forms of speech, which are deviations from
the current style, and are ahvays employed, not
to introduce new principles, but to illustrate
and enforce what is already known. ¦[
The important question is, what can be the
import of all these expressions ? What ideas
are they calculated, or Avere they intended to
convey ? There are three modes of interpre
tation. Death, Destruction, Perishing, may signify
* Jer. xiii. 14. f See Note E.

OF CHRIST. 203
an absolute annihilation of the whole Man : — or,
the Destruction oft the animal frame, with all
its mundane connections and relations, in such
a manner, that the operation of every vital
power, respecting the present system, shall for
ever be destroyed, and the vital powers be
suspended respecting either activity or con
sciousness : — or, the Separation of the soul, as
it is termed, from the body, in such a manner,
that it shall retain, its conscious poAvers, in
some unknown state.
Annihilation, in the absolute sense, implies
total destruction of both soul and body, or the
organised system. It supposes an Impossibility
that they should be restored or re-vivified ; or
a Predetermination of the Omnipotent, that
they shall exist no more.
The Loss of consciousness, and of the powers of
action, with the dissolution of the animal frame,
does not imply absolute irrecoverable annihila
tion. It alloAvs us to suppose, that the vital
principle, whatsoe\'er that may be, is still in
existence; although in a state of inactivity,
while it shall remain destitute of the organi
zation Avhich Ave perceive to be necessary for
sensation and action; and that its operations
must be suspended until instrumentality be
restored. In this sense, Destruction, Perdition,

204 THE MEDIATORIAL OFFICE
Death, refer, not only to a complete disorga*
nization of the corporeal frame, its solution
into its constituent principles, but to the loss of
sense, consciousness, and motion, — the total anni
hilation of every mundane connection, — a dis
solution of the present system of existence,
with all that is desirable and interesting in it,
together with an uncertainty respecting every
thing future ; leaving the minds of the living,
in a perpetual fluctuation of hope and fear, con
cerning the destination that may aAvait them.
The sentence of Death has also been consi
dered as referring to the Separation of the more
noble and spiritual part of rational beings^
called the Soul, from the inferior terrestrial pars-
tides constituting the Body. In consequence
of this separation, it is supposed, by some
DiA'ines, not only to retain its consciousness,
but to possess increased vigour ; being liberated
from the incumbrance of the flesh in which it
was confined, as in a prison.
According to this opinion, the Soul of every
individual must be supposed to exist in a state
of happiness or misery, as soon as it has quitted
this tenement of clay ; and death, destruction,
&c. must in their signification, be applied to
the dissolution of the corporeal frame, and of
that connection or intercourse which the soul

OF CHRIST. 205
possessed, through its medium, with the pre
sent state of things. When the terms death,
destruction, perishing, are considered as the
punishment ofthe Wicked, the punishment must
be supposed to consist in their being sum
moned from a state of trial and probation, to
appear before the judge of all men, in a de
praved and impenitent state. As the day of
grace is passed, and as the soul is in its own
nature immortal, the aweful inference is, that
the souls of the wicked will exist in eternal
misery. The reader will perceive that in the doctrines
of absolute annihilation, and of the suspension
of the vital powers, which is sometimes termed
the sleeping of the soul, there is nothing
inconsistent with the expressions, death, destruc
tion, perishing, according to the literal accep
tation ; for they are strictly applicable to each
system. The latter opinion is a singular devia
tion from the literal and accepted sense of these
phrases, demanding very powerful arguments
to support it. What these arguments are,
which shall prove satisfactory to those who
have not been nourished in a particular system,
or mode of thinking, it is not easy to devise.
The objections to such an interpretation are
obvious, numerous,, and momentous. 1'his

206 THE MEDIATORIAL OFFICE
hypothesis is founded on a pre-conception,
that the Soul of man is essentially conscious,
spiritual, and immortal. But this pre-concepT
tion, to make it the solid basis of an hypothe
sis, must first be proved ; and as we- are now
examining, not into human systems; or the
tenets of philosophic minds, but into the
acknowledged Revelation of God, Avhich we
must suppose to discover to usAvhatever itis most
interesting to man to know, we expect to find
it there. No other authority can, in this case;
be admitted. But in the Old Testament we
shall search in vain. There is not a single
expression which authorised the sentimeht.
Death, perdition, perishing, destruction, &c. are
the only terms employed to express the excess of
punishment. Not one reference is made to the
future state of the soul.
No one, surely, will urge the passage in the
Book of Ecclesiastes, " Then shall the dust
return to the dust as it was, and the Spirit shall
return unto God who gave it." The word spirit
is incessantly used iu the sacred writings, and
in a great variety of senses, to Avhich it would
be absurd to annex the idea of Immortality.
Upon the destruction of the Antediluvian
world, it is said, that all flesh died that moved
upon the earth, both of fowl, and of cattle, and
of beasts, and of every creeping thing that creep-

OF CHRIST. 207
eth upon the earth, and every man. All in
whose nostrils was the breath of the spirit of life,
died. Will it be said of them all, that their
spiritual and immortal parts were separated
from their material frames to go into a state of
retribution ? But if we examine minutely into
the general tenour of this preacher's doctrine,
we shall discover that he was too ignorant of
futurity to admit of the above interpretation.
He asserts that there is one event to the righ
teous and to the wicked ; to the good and to
the clean, and to the unclean ; to him that
sacrifices, and to him that sacrifices not; as is
the good, so is the sinner; and he that swear-
eth, as he that frameth an oath, For the living
know that they shall die, but the dead know not
any thing, neither have they any more a reward,
for the memory' of them is forgotten."

Under every kind of government, even the
most arbitrary and tyrannical, it is the universal
custom to be explicit respecting those rewards
and punishments, by which the mandates are
sanctioned. There are no instances to the con-?
trary, among subjects that are treated with a
cruel severity. It is essential to a just govern
ment, and to a wise code of laws, that not only

208 THE MEDIATORIAL OFFICE
the offence, but its consequences, should be
accurately known. Is it to be imagined,
that the ancient subjects of God's righte
ous government, could have given so remote
and abstract an interpretation to the lan
guage in which the consequences of disobe
dience were uniformly denounced ? Could our
first parents have supposed that the warning
sentence, " for in the day that thou eatest thereof
thou shalt surely die," signified any thing more
than the loss of vitality, and its expected
blessing? Could their conceptions extend beyond
the grave, into regions of eternal misery ? Could
they conceive that the true emphatic signifiV
cation of death, was not extinction of being,
hut protracted woe? That, in reality, it implied
life, conscious Existence, eternal Life, an eternal
Life of Wretchedness ? After the offence was
committed, it was said to him, " in the sweat
of thy face shalt thou eat bread, till thou
return unto the ground; for out of it wast
thou taken ; for dust thou art, and unto dust
thou shalt return." But could he possibly sup
pose that this sentence respected the body alone ?
Could his whole attention be directed to the'
physical and mundane effects of this dissolu
tion, designedly, or inadvertently concealing
from him, the infinitely more terrible punish
ment of auimmortal Soul, that was impending?

OF CHRIST. 209
The same argument is applicable to every
menace that was uttered, from the first promul
gation of the divine laws, to the termination
of the political existence of the Jewish nation.
Upon the hypothesis we oppose, the grand, the
terrible punishment, of the most profligate of
the human race was concealed from them. The
Divine Being shewed infinite compassion and
anxiety, as it were, lest they should suffer the
temporal calamities to which disobedience ex
posed them ; but not a sentence of concern is
expressed about their eternal state! As their
extreme danger was not revealed to them, they
could not have any documents from which to
draw the inferences. No one Avas able to supply
them with a glossary by which they Avere to
understand that death, destruction, being con
sumed, &c. &c. really signified a life of eternal
wretchedness. The phraseology so frequently
employed, ought for ever to preclude this idea.
The ancient Hebrews were not versed in
psychology. They had not studied the
nature of the soul. Surrounded and absorbed
by objects of sense, they could not be
expected to speculate concerning the spiri
tual nature and immortal destiny of man, by
the light of reason. Philosophic minds of a
later period, possessing leisure and disposition.
p

210 THE MEDIATORIAL OFFICE
to speculate upon these abstruse subjects, could
not arrive at any certainty ; and it is exceed:
ingly absurd to imagine, that a distinct and
influential knowledge of a future state of
immortality, should be diffused over the ages of
the greatest obscurity; or that just inferences
concerning this future state, should be drawn
from multitudinous expressions of a contrary
import. They could only interpret all the judgments
denounced against the ungodly, as referring
either to the absolute destruction of animal
existence ; or to such a dissolution, as still leaves
the subject in a state of anxious uncertainty.
Those who never reflect, cannot reason. As
they live like brutes, they expect to die like
brutes. They pursue the objects of gratifica
tion, which are immediately before them, with
out any prudent concern about consequences.
When dangers arrive, they are struck Avifh
those panics which an instinctive love of life
will occasion, as often as life is in imminent
danger. A panic which is common to the brute
creation, as well as to rational beings ; and it is
without their examining into the moral cause of
their fears, or knowing what degree of reference
they may have to protracted punishment in a
future world.

OF CHRIST. 211
Those who thought deeply upon these subjects
were still in a state of uncertainty. They were
unable to decide between the expectation of total
irremediable destruction, or some unknown
mode of existence, in some unknown regions
of some unknown world. This was obviously
the case with the most considerate and moral
writers under the hierarchy. Sometimes they
expressed a degree of hope respecting futurity,
at others they seemed to despair; but all their
expressions of despair referred to a state of
non-existence, not of existence in misery. Surely,
says the pious David, " it shall be well with the
righteous." "Although he slay me, I will trust in
him." " Yea, though I walk through the valley
of the shadow of death, I will fear no evil, for
thou art Avith me, thy rod and thy staff they
comfort me.". These and similar expressions,
probably, relate to the inward desire and obscure
expectations of future existence, under the
government of so Aviseand powerful a Being. On
the other hand, the author of the Ecclesiastes
entertains the most sceptical doubts, He
laments that there is no devise, nor knowledge*
nor wisdom, in the grave, whither we go. In
his beautiful description of the gradual decay
of the human frame by adyancing years, he
concludes, "then shall tbe dust return to the dust,
P Sr

212 THE MEDIATORIAL OFFICE
as it was, and the spirit, or breath of life, shall
return unto the God who gave it:" obviously
referring to thef expression of Moses, God
breathed into man the breath of life, and he
became a living soul. " The hearts of the sons
of men are full of evil, and madness is in their
hearts while they live, after that they go to the
dead." The wisest among the heathen philosophers,
those who had carried their speculations the
farthest, scarcely ventured to hope. Those
who had not imbibed atheistical principles, as
Plato, Socrates, Cyrus, Cicero, &c. — They who
revered the gods, Avho considered man as formed
by an intelligent poAver, and admired his confor
mation, were astonished at its singularity. They
beheld him infinitely superior in the endow
ments of his corporeal frame, and in the facul
ties of his mind, to the brute creation around
him, and as inferior in peace, contentment, and
happiness. They beheld him endowed with
powers surpassing the conceptions Which many
had formed of their Gods, and exposed to evils
which manifest the impotency of these powers.
Such wonderful contrarieties lead them to sus
pect that the system was incomplete. This
induced some philosophers to accuse the justice
of the Gods ; but the Avisest and most moral

OF CHRIST. 213
among them entertained the hopes that man was
.not at home in this life : — That this sublunary
state was not the place of his final destination.
But such expectations were confined to a few
among the heathens, and at a period when the
rational faculties had acquired unusual vigour.
The multitude, in the most enlightened times^
continued ignorant, insensible, and indifferent
about futurity.
The above history of facts, in unison with
what has been more amply stated in our dis
quisition, concerning the characteristic excel
lencies of the Jewish Dispensation, authorizes
us to assert, that under the ancient decOnomy,
the sole punishment denounced against disobedience,
was either death and destruction, in the most
literal sense of these terms, or the infliction of
temporal calamities. Temporal calamities were
always inflicted as chastisements or warnings.
They were ordained to demonstrate the indis-
- soluble connection between obedience and pros
perity, or well-being; disobedience and adversity.
Such judgments were in the earth, that the
inhabitants might learn righteousness. Those
who were finally incorrigible, after incessant
admonitions, promises, threatenings, and cor
rections, were reluctantly extirpated. They, as
it \vere, exhausted the patience of the Almighty,

214 THE MEDIATORIAL OFFICE
and were destroyed by the breath of his power.
Of this the destruction of the Antediluvian
world, when the thoughts of their hearts Avere
only evil continually ; and of the Canaanites,
Avhen they had filled up the measure of their
iniquities; and of the ten tribes of Judah, when
they had totally apostatized from the living
and true God, were dreadful examples.
But the grand punishment denounced upon
sinful Adam, and his sinful posterity, is Death.
The wages of sin is Death; the irreclaimable
law is, the soul that sinneth shall die : and as all
have sinned and come short of the glory of
God, the sentence is passed upon all Men.
This sentence has been executing upon every
successive generation, from the days of our first
parents to the present moment, and will con-#
tinue to the end of time; for it is appointed
for all men once to die. They are destined to
relinquish the life for Avhich they have an
instinctive fondness ; to exchange every thing
that is endearing and valuable, for the silence
and gloomy uncertainty of the grave.
It will, perhaps, be urged, that this punish- {
ment is much too slight for the nature of the
offence. That numbers wish to die ; they are
so oppressed with the cares and miseries of life,

OF CHRIST. 215
that they consider the grave as a refuge, and
prefer-annihilation to existence.
We may observe, in answer, that the Being
who made us, he who alone knoAvs to the
full extent our capacities for enjoyment ; who
knows the ample provision, the rich inheri
tance he has in store, for those duly qualified
to possess it, will not think as man thinks.
If he, who alone was offended, did not announce
severer judgments upon the ancient world, it'
ill becomes sinful man to sharpen his arrows,'
which may possibly bring anguish upon them
selves. But the objector has not maturely considered
what is inseparably connected with the sentence
of death. The Sin Avhich introduced it, ' has
changed, irremediably changed, the destination
of man, from that which would have been the
natural reward of righteousness. It has intro
duced all the horrors which attend the appre
hension of death ; and all the evils of life which
inspire the dread, that they will ultimately termi
nate in the dissolution of our frame. The fears of
death, instinctive and habitual, greatly contribute
to render life itself a burden. Nor is this dread
merely personal, or, of each individual, for
himself, it extends to all our social connections.
What anxieties are inspired, when those we love,

216 THE MEDIATORIAL OFFICE
or in whose continued existence we are deeply
interested, are exposed to the dangers of death!
How much is suffered from their loss! The
closest ties are dissolved ! The usual currents
of comfort and enjoyment stopt in their course !
Melancholy vacancies experienced in places
which were once filled with utility to all around !
Nay, there is scarcely a wretch existent, whose
loss, will not be a source of lamentation to
some surviving Avife, parent, or child ! To get
a living, is the early anxiety of life ; and to
attemptit, is the lot of the multitude. Man, in
his natural state, is born destitute of every thing.
He gets his living by the sweat of his brow.
Those who appear to be exceptions, by possess?
ing an abundance of the good things of this,
life, possess them as an inheritance from others
who have laboured with anxious assiduity, and
exposure to many dangers. All the pains and
indispositions to which we are subjected, and
which we consider as grievous sufferings, are
greatiy augmented by our anxieties about the
result. Is there danger, is the first question that
is.asked? To rescue from danger, how great are
the agonies to which the mind resolutely
submits! When a verdict of acquittal is pro
nounced, and assurance is given that the danger
is passed, the patient's sufferings must be ago>

OF CHRIST. 217
nizing in the extreme, were he not to endure them
with a degree of joyful patience. Counter passions
may, for a season, expel the fear of death. The
ardour of contest, the love of glory, the fear of
disgrace, disappointment of extravagant hopes,
may occasionally impel individuals to brave
death, or to seek a refuge in the grave. But
when the counteracting passion has subsided,
the subject will, upon reflection, tremble at the
danger of which he had been rendered scarcely
sensible. The most magnanimous Hero of the
field will earnestly solicit the aid of a physician
on a bed of sickness, and in his domesticated
state. But the fear of death does more. The
wretched superstitions of the heathen world
indicate its terrors, although they were not aug
mented by the expectation of eternal misery.
The horrors of dissolution stifled their natural
affectionsy and they eagerly sacrificed the fruits
of their body, for the sins of their souls; im
piously attempting to extinguish tlie wrath of
their God, by the blood of their offspring !
Another circumstance of distress, connected
with this curse, is the uncertainty which disturbs
a reflecting mind, respecting futurity; Every
man feels that the dissolution of nature does
not incontestibly. imply total annihilation. Nay,

2 1 8 THE MEDIATORIAL OFFICE
the possibility of existing somewhere, ami in a
manner unknown, will often deprive the mind
of the dreary comfort of annihilation. This
suspense of a thoughtful mind is also a severe
punishment. Anxiety is among the most pain
ful of our affections. But Avhat uncertainty
about temporal affairs, the final termination
of which is always within the reach of our
contemplation, can equal the doubts which have
arisen concerning a future state? The whether',
where, and how, assault the mind with a com
bined force. In many cases, a knowledge of the
extent of an evil, though great in itself, affords
some consolation. The fond mother who has
lost her beloved child, is agonised by her ig
norance, as much as by the loss. To know that
the soul will be annihilated, might afford com
fort to the Wicked and the Timid, but the
possibility of existing in a state, destined for
greater and more durable evils than the present,
arms death with threefold horror.

From the above investigation of crimes com
mitted, and their contingent punishments, we
may perceive three distinct characters. The
crime may consist in a universal disobedience to
the divine commands, which places the whole

OF CHRIST. r 219
human race in a state of condemnation : — It
may consist in that irreclaimable profligacy of
a nation or community of people, which will
render their more immediate destruction equi
table and necessary : — or in those vices and aber
rations to which corrective punishments may be
applicable and efficacious.
The sins committed by the Avhole human
Race, commencing Avith our progenitors, and
continued by ourselves, naturally deprive us of
a native or filial right to existence. Life, to
the most perfect of created Beings, is the free gift
ofthe universal parent, and could, at any period,
be recalled without injustice. But the Wisdom
and Goodness which prompted to create Beings
with such enlarged powers; the wisdom and good
ness which render them capable of moral and in
tellectual enjoyments, to an unknown extent and
immeasurable duration, will doubtless continue
existence, when these grand objects can be
ensured. The life, and the enjoyment of life,
which are granted conditionally, are necessarily
forfeited if the conditions be violated ; and the
offenders have no other resource than the unco
venanted mercy of God, in place of his cove
nanted beneficence. The renewal of the for
feited charter rests solely with himself; and it
is for him to prescribe the terms, should com-

220 THE MEDIATORIAL OFFICE
passion triumph over the severity of justice.
The law of death to the Disobedient being
absolute, the offence being universal, the con
demnation must be universal, and must per
manently operate unless a most gracious re
peal be announced.
The punishment of whole communities, on
account of their profligacy, manifestly consists
in the anticipation of that sentence which is
passed upon all men. It is the sudden privation
of life, and its various blessings, which might
have been protracted to the space usually
allotted to the human species; and this destruc
tion presents an awful, but salutary, warning,
to the surrounding nations.
Chastisement, and temporary calamities, have
for their objects, the reformation of the sufferers,
and admonition to surrounding spectators.

The reader will observe that our whole atten
tion has been directed, in these enquiries, to
the threatening^ and punishments which were
made known to the ancient world, before the
advent of the Son of God. The Revelation of
Christianity is a new Revelation, and upon very
different principles. As it proposes higher
rewards to the Righteous, thus it' is armed

OF CHRIST. 221
with more aweful threatenings against the
Wicked. Our Saviour has asserted that it shall
be more tolerable for Sodom and Gomorrah,
notAvithstanding their extreme wickedness, at
the day of judgment, than for those who chuse
darkness rather than hght, now light is come
into the world. St Paul warns the Romans
not to despise the riches of the divine good
ness, and forbearance, and long-suffering, which
ought to lead them to repentance : for " he
will render to every man according to his deeds :
unto them that are contentious and do not
obey the truth, but obey unrighteousness, indig
nation and wrath, tribulation and anguish, upon
every soul of man that doeth evil, of the Jew
first, and also of the Gentile."
Notwithstanding Christianity is always re
presented as a dispensation of. grace and mercy,
there is not, in the Old Testament, a single
expression equivalent to the dreadful sentence,
" Depart ye wicked into everlasting fire, pre
pared for the devil and his angels, where the worm
dieth not, and the fire is not quenched."
The intimate connection betAveen this repre
sentation of the punishment denounced in the
Old Testament against disobedience, and the
repeal of the sentence of condemnation, by the

822 THE MEDIATORIAL OFFICE
authorised Son of God, is most conspicuous*
In our chapter in this Disquisition, on the
future Inheritance of Sons, the subject has in
some degree been anticipated. We have there
shewn that the assurance of a Resurrection from
the dead, was an essential characteristic in the
gospel of Christ, and the introduction to eternal
felicity. *' Verily, verily, I say unto you," ex
claims the messenger of the New Covenant, " he
thatheareth my words, and believeth on him that
sent me, hath eternal life, and shall not come
into condemnation, but is passed from Death
into Life." " The hour is come in which all that
are in their graves shall hear his voice, and shall
come forth ; they that have done good into the
resurrection of Life, and they that have done
evil into the resurrection of condemnation. I
am the Resurrection and the Life, he that be
lieveth in me, though he were dead, shall he
live," &c. &c.
These expressions, and innumerable others of
a similar kind, which it would be superfluous to
repeat, evince a perfect consonance of language
under the dispensation of Grace, with the judg
ments denounced under a dispensation of Terror.
This coincidence illuminates an essential doc-i
trine respecting the salvation of mankind. By
their union, we clearly comprehend what is to

OF CHRIST. 22S
be understood by the declaration, " there is no
condemnation to them that are in Christ ; that
the curse of the la\v is taken aAvay." The Life
promised in the gospel, is uniformly opposed to
the death threatened by the law. Resurrection
from the Grave implies a triumph over the
Grave. The Gravehas lost its victory by being
obliged to deliver up its captives, instead of
retaining them in a state of oblivion, unconscious
ness, and inactivity. Death has lost its sting,
by its not being a perpetual punishment for
Mortals rendered capable, by their intellectual
and moral nature, of enjoying eternal felicity ; by
its being introductory to immortality, instead
of its being a total abolition of the human
system. This doctrine of a Resurrection from the
dead is therefore of infinite moment. It con
stitutes the basis of our hopes. The resurrection
of the Avhole human race is immediately de
pendent upon it; for it is uniformly represented
in the Scriptures, as being synonymous with fu
ture existence. It is also uniformly considered
as a consequence resulting from the triumphant
Resurrection of our divine Master; who in his
own person " abolished Death, and thus
brought life and immortality to light." This is
the grand principle which the apostolic mis-

224 THE MEDIATORIAL OFFICE
sionaries were sent forth to promulgate ; by
which they made converts, and upon which
they established christian communities. For by
this is the sentence of condemnation revoked ;
that curse of the law, the soul that sinneth
shall die.
The Apostle Peter opened his commission on
the day of Penticost, before an assembly of
Jews from different countries of the east, by
preaching the doctrine of the Resurrection. " Ye
men of Israel hear these words. Jesus of Na
zareth, a man approved of God among you by,
miracles and wonders and signs, which God did
by him in the midst of you, as you yourselves
knoAV, being delivered by the determinate coun
sel and foreknowledge of God ; have ye taken,
and by wicked hands have crucified and slain.
Whom God raised up, having loosed the pains of
death because it Avas not. possible that he should
be held of it." When Paul preached at Athens,
J' certain philosophersof the Epicureans, andof the
Stoicks,encountcredhim. Some said, whatwill this
babbler say ; other some, he seemeth to'be a
setter forth of strange gods ; because he preacheth
unto them Jesus and the Resurrection." But this
doctrine was not preached as a speculative doc
trine. Upon it was founded the doctrine of
Repentance and Acceptance with God. " When

OF CHRIST. 225
they heard this, they were pricked in their
hearts, and said unto Peter, and to the rest ofthe
ApoStles, men and brethren, what shall we do ?
Then Peter said unto them, repent, and be bap
tized, everyone of you, in the name of Jesus Christ,
for the remission of sins, and ye shall receive the
gift of the Holy Ghost." In his dispute with the
Sadducees, and also in his vindication of him
self before Felix, he infers the resurrection of the
human race from the certainty of the fact, that
Christ is risen.
Numerous are the passages, in his Epistle to
the Romans, in which this great Apostle of the
Gentiles inculcates these important doctrines;
but in his First Epistle to the Corinthians, he
enters fully into the argument, and places the hopes
of his christain converts entirely upon the verity
of the fact, that Christisrisenf'romthedead. "Now,
if Christ be preached, that he rose from the
dead, how say some among you that there is no
resurrection ofthe dead? But if there be no re
surrection of the dead, then is Christ not risen ;
and if.Christ be not risen, then is our preaching
vain, and your faith is also vain ; yea, and we
are found false Avitnesses of God. But we
have testified of God, that he raised up Christ,
whom he raised not up, if so be that the dead
rise not. For if the dead rise not, then is not
Q

9,16 THE MEDIATORIAL OFFICE
Christ raised; and if Christ be not raised, youj
faith is vain, ye are yet inyour sins. Then others
who are fallen asleep in Christ, axe perished."
In the process of his argument he adds, " Now
this I say, brethren, that flesh and blood cannot
inherit the kingdom of God, nor doth corrup
tion inherit incorruption. Behold, I shew you a
mystery. We shall not all sleep, but Ave shall all
be changed. In a moment, in the twinkling" of
an eye, at the last trump ; for the trumpet shall.
sound, and the dead shall be raised ; incorrup
tible, and we shall be changed. For this cor
ruptible shall put on incorruption, and this mor
tal immortality. Then shall be brought to pass
the saying that is written, " Death is swallowed
up in Victory." He terminates the animated
argument by the triumphant exclamation,
" Oh Death where is thy sting ! Oh Grave,v/heie
is thy victory ? The sting of death is sin, and
the strength of sin is the law ; but thanks be
to God who giveth us the victory, through our
Lord Jesus Christ."
Numberless passages might be added to the
above, indicative of one uniform tenour of lan-
guage in support of the same principles. By
these, we repeat it, they are distinguished from
occasional or metaphorical expressions, which
may always .be interpreted according to the

OF CHRIST. 227
fancy of a speculator. They prove incontestibly,
that thelangnage of our Saviour and of his Apostles,
respecting the salvation of mankind, from the
just punishment of sin, consists in their being
liberated from death, corresponding with the
threats denounced under the former dispensation.
Life is opposed to Death. Resurrection from
the grave is opposed to a state of inconsciousness,
or inactivity. This kind of language is per
fectly intelligible, when applied to the doctrine
of a vital principle, whose functions are sus
pended in the grave, without its existence being
destroyed. It is most incongruous when ap
plied to the Resurrection of the material body
solely, and to its reunion to a spirit already pos
sessing immortality, in a state of happiness or
miser}7. Nor is there a single passage in the
Ncav Testament which can be adduced, as
having a decided reference to the resurrection of
mere particles of matter, and their reunion Avith
tlie immortal spirit, its pristine inhabitant.
We might observe, that this doctrine is not
only unscriptural, but it is unsupported by rea
son and sound philosophy ; — that it is of no im
portance ; — and that it throAvs a dark mist over
that light which came into the Avorld to en
lighten every man, even the light of life.
There is an extravagance in the opinion, that
Q.2

22a THE MEDIATORIAL OFFICE '
the soul, or the conscious intellectual principle,
should exist in activity, and in the vigorous ex
ercise of its powers, without an instrumentality
which has proved of such infinite use in the
present state of things. It is alone through
the organs of sense, or of sensation, that the
mind receives all its perceptions ; that it has
been enabled to acquire all its knowledge, to
exert all its powers, and discharge all its duties.
It is through the mechanic structure of the cor
poreal instrument, that every office is performed.
Could we suppose it lo think without the orga
nization ofthe brain, all its thoughts would be
entirely useless, for it could not act without
some instruments for action. To maintain the
contrary, is to suppose that a miraculous
change is to take place at the moment of corpo
real dissolution. It is to suppose, that the soul
which has, through the whole of human life,
been so dependent upon the body, and under
such infinite obligations to it, should at once en
joy liberty and enlarged powers, without that or
ganized system, whose inlets to knowledge,
it has condescended to use Avhile destined
to live in the flesh. The hypothesis sup
poses, that after enjoying this freedom, or using
an occasional substitute, it has still an attach
ment to its former habitation ; — that it will be

OF CHRIST. 229
reconciled to a body of which it has so loudly
complained ; and that they will subsist amicably
together through the ages of eternity.
When some of the Heathen philosophers con
sidered the body in the light of a Prison, it was
in conformity to certain ideas they had enter
tained of the sublimity and purity of Spirit, and
the baseness of Matter ; and their system Avas
not inconsistent with these notions. But will
ourChristian philosophers assert, that the perfect
Adam was committed to Prison before he was
guilty of a transgression ? Or will they suppose
that the transgression procured his liberation, by
his having incurred the penalty of Death ?, But
these absurdities inevitably flow from the sup
position, that the soul is incarcerated in the
curious corporeal frame.
Those who imagine the soul to possess a con
scious existence in the intermediate state, must
suppose it to enjoy happiness or to suffer misery.
Its fate is therefore determined ; for judgment
is already past upon the deeds Avhich have been
done in the bodj7. It is really futile to suppose,
that the inanimate particles of dust shall be re
assembled and vivified, in order to their being
acquitted or condemned, for having been the
mechanic instruments of good or evil, according
to the dictates of their spiritual agent. The ie-

230 THE MEDIATORIAL OFFICE
surrection of Man, the revivification of the vital
principle, a return to conscious existence, ma
nifests its own importance, and when we as
cribe all those strong expressions and en
couraging promises, relative to the Resurrection,
to such an event, Ave perceive their propriety
and correspondence. The ..resurrection of the
corporealframe, exclusively, is of no moment; it is
unworthy ofthe preparation that is making for
the most important of all events, and of the solemn
language which is always employed relative to
it. When Christ declares, Avith a majestic voice,
" I am the resurrection and the life," does he
simply mean, I will carefully collect the pristine
bodies of the saints, that each may enjoy his
own ? Can we suppose, that the Father of an in
telligent offspring: that Jesus, the first-begotten
from the dead ; that the Aposles, when they
Avere sent forth to preach a Resurrection, should
invariably direct and fix the attention of the
world to the corporeal frame, without bestowing
one thought about the spiritual part of man,
which alone is to possess happiness or suffer mi
sery ? Is not the Agent of more worth than the
Instrument, however finely it may be con
structed and polished ? The Inhabitant supe
rior to its Mansion, however convenient and
splendid ? and yet shall these absorb every care

OF CHRIST. 231
and attention, and the other remain totally un
noticed ?
The corporeal frame, destitute of vitality, con
sists of material principles only, whose proper
ties are analogous to bodies in general. The
identity of this body, were it possible that its
identity should be preserved, is of no conse
quence Avhatever respecting the felicity of the
soul. We might as well suppose, that the gem
would lose its lustre and its value, were it to be
placed in any other than in its pristine casket.
We may' farther observe, that to expect the
resurrection of exactly the same body, as that
which Avas disorganized and dissolved by death,
is to suppose that there is some specific or cha
racteristic difference, in the constituent parts of
every individual Body, by which it is naturally
discriminated from others ; but this is to diver
sify the same matter ad infinitum, without telling
us in Avhat that diversity consists : and yet,
without this discrimination, the body of each
individual soul cannot be identified. It is also
not only possible, but certain, according to the
transmutations that take place, in a series of
years or of ages, that various particles of one
body may become ingredients in the composi
tion of subsequent bodies, by which Identities
will be completely confounded.

2?2 THE MEDIATORIAL OFFICE

X

Again. We are assured that there ate
" bodies celestial, and bodies terrestrial; but
the glory ofthe celestial is one, andthe glory of
the terrestrial is another. So is the resurrec
tion of the dead : it is sown in corruption, it is
raised in incorruption; it is sown in dishonour,
it is raised in glory ; it is sown in weakness, it
is raised in power ; it is sown a natural body, it
is raised a spiritual body. There is a natural
bod}7, and there is a spiritual body." It is more
than possible, therefore, that the same coarse
materials may not be adequate to the purpose;
and that others, Avhose properties are at present
unknown, may be more adapted to the immortal
vigour of the conscious principle. Should the
same material substances be employed, we may
imagine them to be so changed and refined, as
not to be recognised. The only facts of im
portance are, that this corruptible must put on
incorruption, and this mortal immortality ; as
he that raised up Jesus from the dead by his al
mighty power, Avill give it a body as shall please
him.

Once more. The terms sleep, resting in the
grave, &c. are perfectly applicable to one simple
principle, in a state of inactivity and repose ; but
not in the least, to the divided and subdivided par-

OF CHRIST. 233
tides constituting the human body. Chemists
well know the constituent parts of these ; and
they will acknoAvledge the incongruity of ap
plying those terms either to the aqueous,
acetous, oleaginous, or earthly particles, which
compose the organized frame ; or to the hydro
gen, oxygen, and azote, which they deem to be
the constituent principles of these. *

But what is a more authoritative evidence
than the abo\'e mode of reasoning, is the simple
and incontrovertible fact, that the Subjects, to
whom tlie doctrine of the resurrection was
preached by Jesus and his Apostles, could not
possibly understand it in any other sense, than
as being synonymous with the certainty1 of a
future state of existence. It is well known, that
the Sadducees belie\7ed in annihilation ; and their
dispute Avith our Saviour did not relate to the
possibility of the seven husbands being clothed
each Avithhis own body, but about the possibility
of their existing iu a future state. X^r does
our Saviour's answer refer to the corporeal rranie,
but to the identical man, when be arg ves, "as
touching the resurrection of tbe dead, nave you
not read bow that it was spoken to you by God,
* See Note E.

234 THE MEDIATORIAL OFFICE
saying, I am the God of Abraham, and the God
of Isaac, and the God of Jacob ? God is not the
God of the Dead," of those who are literally no
•more, but of those in whom the power of vita
lity is not extinct, and who shall again enjoy
a conscious existence. Were they already in a
state of conscious existence, he would still be, in
the most important sense, the God of the living,
although their bodies should rise no more.
When Paul was pleading his cause before the
council at Jerusalem, perceiving that one' part
were Sadducees, and tbe other Pharisees, he
availed himself of the contrariety of their opi
nions, concerning a future state, and he obtained a
more favourable audience from the Pharisees,
because their expectations, respecting futurity,
were more correspondent with the grand object
of Christianity, than those of the Sadducees j for
" the Sadducees say, there is no resurrection,
neither Angels nor Spirits." They denied the ex
istence of all subordinate Beings, and therefore
the dispute was not about the .possibility ofthe
material body being raised from the grave, to be
reunited to the spiritual principle, already in ex
istence,* but about future existence itself.
It is well known, that the philosophical no
tions both of Epicureans and Stoicks, lead them
¦* Acts xxiii. 6.

OF CHRIST. 235
to deny a future state of existence ; when there
fore St. Paul preached before them at Athens,
concerning Jesus and the Resurrection, they
could not possibly suppose that this resurrection
referred to a future reunion of the perishable
body to the conscious existent spirit, whose
existence they acknoAvledged ; but that it gave
the assurance, that the same principle of life and
consciousness, which seemed to perish in death,
shall be restored to vitality, with all its powers.
But these sentiments are confirmed, without
the possibility of a reply, by the celebrated argu
ment used by St. Paul, in his Epistle to the Co
rinthians, which we have already quoted. In
this, he considers a Resurrection from the dead,
as being synonymous with the existence of hu
man beings in another state. If the Resurrec
tion spoken of referred solely to the Body, the
argument is irrelevant. The Beings existing in
possession of their conscious powers, or who will
live in. another state immediately upon their
quitting a tenement of clay, cannot be said to
have fallen asleep; nor can they perish, though
Christ should not be risen. And since good
men would still be entitled to hope that a future
will, to them, be a happy state of existence, they
cannot be said to be of all men most miserable.
But, if they suffer for the cause of Christ, and
there be no future state, there can be no remune-

236 THE MEDIATORIAL OFFICE
ration. Then is their faith vain, and tney are
yet in their sins ; that is, under the punishment
of sin, which is Death, from which the Resur
rection of Christ would have rescued them. The
Apostle continues to argue, " if after the manner
of men I have fought with the beasts at Ephe
sus, what advantage to me if the dead rise- not.
Let us eat and drink, for to-morrow we die."
No expressions can be more clear and intelli
gible, if by resurrection Ave are to understand a
revivification of the Man; or more inconclusive, if
we refer them to the resurrection of the corpo
real frame alone.
The Apostle, having shewn that the certainty
of Christ's resurrection is the only foundation
of the Christian's hope respecting futurity, he
proceeds to answer an objection which, to his
opponents, appeared insurmountable. They
appealed to the testimony of the senses, in oppo
sition to this doctrine of faith. When the com
ponent parts of the human frame have suffered a
complete dissolution, each returning to its pro
per element, and assisting in the composition of
other forms and relations of things, itais physi
cally impossible that these parts should be re
adjusted into the same body; because they cannot
be present in two places at once, or form the
integrant parts of different bodies at the same
time. The Apostle admits, that the objection

OF CHRIST. 237
would have force, were their conceptions of hu
man nature accurate ; but he proves that it does
not confute the genuine doctrine ofthe Resurrec
tion. He evinces the possibility of the vital
principles being restored to consciousness and
activity, by an [argument draAvn from analogy,
in which the strength of the argument is in
creased by the disparity of the subjects. He
asserts, that a process which takes place, and
which every one admits to take place, although
no one can explain the mode, obviates every ob
jection that can be adduced against the resur
rection of the human species. Some will say,
" how are the dead raised up, and with what bo
dies do they come." How senseless the objec
tion, says the Apostle, when, according to the
common laws of vegetation, " the seed that is
sown is not quickened," it lies in an inactive, dor
mant state, unless its various parts, composing
the visible seed, die away, or become dissolved.
The reviving principle, however, still exists, or
it could not vegetate. In the process of this ve
getation, " God gives it another body" from the
surrounding elements, in place of that which has
been destroyed ; according to the laws of his
own ordination, and according to the nature and
properties of the seed. It is obA-ious to the
senses, that the earthly perishable parts of the
seed, constituting its present ostensible body,

233 THE MEDIATORIAL OFFICE
shall not be re-assembled. " The body that
thou sowest is not the body that shall be." All
that you see, is that which distinguishes one
grain from another, as wheat, or any other grain,
in its own specific form. But during its revivi
fication, " God gives it another body, as it hath
pleased him ; and to every seed its own
body." If then, after the seed has been thrown
into the earth, there shall arise from that seed a
plant, ramifying in numerous branches, and
bearing fruit sui generis ; if every germ or prin
ciple of existence, although invisible and un
searchable by mortals, contains within itself a
power of regeneration, to an infinite extent,
and is able to propagate existing substances in
an endless progression, why should it be thought
incredible that God should raise the Dead ? that
is, simply restore to each Individual his own in
dividual existence with all his active powers?
This is much more upon a level with our com
prehension, than that complicated process,which
we all observe to take place in the vegetable
creation.* Thus if we consider this important subject
in its different points of view, and, in its various
connections, there is a manifest adaptation and
correspondence of part to part. The condem
nation consisting of Death, the repeal of th*
* See Note F.

OF CHRIST. 239
sentence must consist in a restoration to Life.
As the conscious principle is the only principle
which can experience happiness or misery, it
is the only principle deserving our attention.
Now we know, that that principle will not be
annihilated, nor sleep the sleep of eternal death.
Our attention is not once directed, to the union
ofthe dissipated particles of matter, with spirits
assembled from the regions of Bliss or Misery ;
but to those who are asleep in Jesus. " I Avould
not have you to be ignorant, brethren, concern
ing those which are asleep; that ye sorrow not,
even as those who have no hope. For, if Ave be
heve that Jesus died, and rose again, even so
them also which sleep in Jesus, will God bring
with him."*
Should these principles require further confir
mation, we might appeal to facts. The mira
culous instances of a resurrection, recorded in the
Scriptures, must have confuted our sentiments,
had they not been true. The souls of the per
sons thus raised, must have been recalled from a
state of conscious existence in bliss or misery ;
and they would certainly haA'e given some in
teresting account to the wondering audience :
for they must have been witnesses to scenes
which could not have escaped their recollection,
had they been in a state of consciousness,
* l Thes. iv. 13, 14, 15.

240 THE MEDIATORIAL OFFICE

SECTION II.
On the important Ends obtained by the Death of
Christ.
Although the death of Christ is considered by
every Christian of the utmost consequence in
the oeconomy of Salvation, yet very different
opinions are entertained concerning its precise
efficacy; or in what particular manner that
solemn event may be supposed to have operated
for the benefit of a sinful world. We shall not
deeply enter into the disputes of the different
partizans of particular systems ; but we will en
deavour to collect all the material facts respect
ing it, as they are uponxrecord; and arrange
them in such a manner that it will not be dif
ficult to bring these different opinions to "a test
which may establish or confute them.
It is agreed by all professors of Christianity,
that its founder unjustly suffered an ignominious
death i — that, after a life of exemplary piety'
and virtue, in Avhich he invariably pleased his
heavenly father, he- was crucifiedi dead and

OF CHRIST. 241
buried ; that he rose again the third day, that
he appeared in public, among his former disci
ples and many others; remained with them
forty days, instructing them in the nature of his
spiritual kingdom, and then ascended up to
heaven. It is agreed that he was a perfect character ;
and, consequently, he must have been exempt
from that condemnation of death, to which
every Sinner is inevitably exposed, according to
the immutable laws ofthe moral governor of the
world. He could not suffer death, therefore, as a
punishment for his own sins, or submit to the
penalty of the law, on account of his own trans

gressions.

His submission to death was a voluntary act.
He says of himself, " I am the good Shepherd.
The good Shepherd giveth his life for the
sheep. Therefore doth my father love me, be
cause I lay down my life, that I might take it
again. No man taketh it from, me, but I lay it
down of myself. I have power to lay it down,
and I have power to take it again." * " This is
my commandment, that ye love one another, as
I have loved you ; greater love hath no man
* John x. 14.
R

242 THE MEDIATORIAL OFFICE
than this, that a man lay down his life for his
friends.'' His own innocence, and legal exemption from
the penalty of a law, which he had never
violated, his obedience to the Avill of his hea
venly father, and the compassion for the whole,
human race, manifested in that act of obedience,
rendered this voluntary sacrifice of himself
peculiarly meritorious. As St. Paul argues,
" When Ave were Avithout strength, in due time,
Christ died for . the ungodly ; for scarcely
for a Righteous man will one die ; yet, perad
venture for a good man some would even dare to
die ; but God commandeth his love tOAvards us,
that while Ave were yet Sinners, Christ died for
us." This voluntary sacrifice of himself Avas pecu*
liarly meritorious, because it Avasan unexampled .
submission to the will of God, in the most trying
circumstances, and it was prompted by his love to
mankind. The reward he sought was not human
applause, but the approbation of his heaven- \
ly father, ard the pleasure of doing essential i
good. The merit of the act Avas greatly en
hanced by his prescience of the event Avith all
its horrors. He Avas determined to submit to the
pain and ignominy of a crucifixion. He foresaw
the agonies attendant upon his dissolution, and

OF CHRIST. 243
that he should be numbered Avith transgressors,
or be treated as a public malefactor.
According to the appointment of heaven, his
highly meritorious sufferings and death have
revoked the sentence of condemnation from
mankind. He died that we might live. He has
abrogated the sentence, restored the human race
to the possession of vitality, and has rendered
that inconscious, inactive, and humiliated state
of human nature, which might have terminated
in total annihilation, a temporary suspension of
the vital powers. He has converted it into a
transient sleep.

Many and obvious are the advantages derived
from the submission of our Saviour to the death
of the cross. He presented his followers with
an example of the most profound submission, in
a case the most repugnant to all the feelings of
human nature. This was an act of faith, an edi
fying act of faith in the promises of God, that it
shall be well with the Righteous, amidst such
sufferings and disgrace as naturally suggest the
idea of an impossibility.
The calm firmness of his conduct before his
judges, and the resolution with which he met
the horrors of such a death, evinced the Inte-
R 3

244 THE MEDIATORIAL OFFICE
grity of his character. They fully demonstrated
to every man that he Avas not an impostor. They
proved the conviction of his own mind, that he
was himself the promised Messiah ; that he
really thought himself to be commissioned from
above, to teach as no man had taught, and to act
as no man had acted.
But he rose again. This every Christian be
lieves. That he was really dead is as incon-
testible as that the malefactors were dead, who
were crucified with him. For when the soldiers
came and break the legs ofthe two malefactors,
" they came to Jesus, and saw that he was dead
already, and they break not his legs. But one
of the soldiers with a spear pierced his side,
and forthwith came there out blood and water."
This singular diversity in their conduct answered
two very important purposes ; it was the accom
plishment of a prophecy ; and had he been still
alive, it Avould have been more effectual in ex
pediting his death, than the means used with
the malefactors ; for the piercing of the peri
cardium, whence issued the blood and water,
induced a wound which no being could possibly
survive. His Resurrection, on the third day after he
was incontestibly murdered, was a stupendous ,
miracle. It could alone be performed by the

OF CHRIST. 245
power of the Almighty ; and as the exemplary
life and voluntary death of the risen Jesus, Avere
proofs that he was not an impostor; his Resur
rection demonstrates that he was not a visionary
enthusiast; that, whatever he believed concerning
himself and his God, Avas an important reality.
His Resurrection proved also theperfection of his
moral character. Hence was his soul not left in
Hades, nor could the holy one see corruption.
He Avas unjustly slain by wicked men, " but God
hath raised him up, having loosed the pains of
death ; because it Avas not possible that he should
be holden of it," because perpetual death is the
natural punishment of sin alone. It proved him to
be, a true prophet; for in the character of a
shepherd he foretold that he should lay down
his life for his sheep. When the unbelieving
Jews demanded a sign of his mission, " Jesus
answered, and said unto them, destroy this
temple, and in three days I will raise it up ;"
speaking of the temple of his body. Thus
" Avas he declared to be the Son of God with
power, according to the spirit of holiness, by
the resurrection of the dead." By this miracle
is proved the truth of Christianity ; for no one
has ever supposed that a God of truth would
either sanction an imposition,which the impostor
himself had planned for the good of mankind,

246 THE MEDIATORIAL OFFICE
or affix the seal of truth to the fictions of a
visionary. The Resurrection of Christ demonstrated the
possibility of our Resurrection. It was a com
plete answer, from fact, to all the doubts of
scepticism, and the specious argumentations of
presuming philosophy, and of that confidence in
theory, which dared to limit the power of the
Almighty. It was also the promise of our Resurrection. It
was an assurance that life shall be restored
to the human race. He died that we might live.
He rose again for our Justification ; to shew
that the sentence of death was repealed, that
we shall once more be treated as the sons of
God, and be received into the family of heaven.
" Because he lives we shall live also." " He is the
first fruits of them that sleep."
His Resurrection revived the desponding spi
rits of his disciples, and confirmed their faith in
him, as the promised Messiah. They were now
convinced that " this was he, in whom they had
trusted, that he would redeem Israel." His
sojourn among them so many days, evinced that
they were not deluded by a phantom ; and it
afforded them an opportunity of being fully in
structed in the nature and object of his spiritual
kingdom.

OF CHRIST. 247
After he had thus accomplished these objects
of his mission, he ascended into heaven. This
was a corroborating proof, to the astonished
multitude, that he was the sent of God. Pre
vious to his death he had foretold this event also
to his disciples, and shewed the necessity of it.
" In my father's house (says he) there are many
mansions. If it had not been so, I Avould have
told you. I go to prepare a place for you, that
where I am, there ye may be also."
He farther assures us, that his ascension to
heaA?en was necessary for another important pur
pose. In his affectionate address to his disci
ples, upon the prospect of his death, he tells
them, " I will pray to the Father, and he shall
give you another comforter, that he may abide
with you for ever, even the spirit of truth whom
the world cannot receive, because it sees him
not, neither knows him. But ye know him, for
he dwelleth with you, and shall be in yeu. The
comforter, which is the Holy Ghost, Avhom the
Father Avill send in my name, he shall teach you
all things, and bring all things to your re
membrance, vvhatever Thave said to you. When
the comforter is come, whom I shall send unto
you, from the father, even the spirit of truth,
which proceeds from the father, he shall testify
of me. Nevertheless, I tell you the truth, it is

243 THE MEDIATORIAL OFFICE
expedient for you that I go away ; for if I go
not aAvay, the comforter will not come ; but if I
depart I will send him to you."*
We shall not attempt a particular explanation
of these obscure passages. It is sufficient for
us to know, that it was the object of our Saviour
to console his disciples, by the assurances, that
when the}7 should be deprived of his visible pre
sence and social intercourse, they should not be
left Avithout assistance, support, and consolation ;
« — that a divine influence should accompany
them in their Avork, and in their trials ; — that
the cause of Christianity, which he came to
establish, and to seal with his blood, Avas a pro
gressive cause, which would require, and should
obtain the diAine aid, through every period of its
progress : — that this peculiar aid Avas not neces
sary during his abode with them ; but that it
should supply his absence; — and that thestrength
ofthe sincere Christian, shall at every period be
equal to his day.

¦ ft
There are other points of vieAV Avhich present
themsehes, by attending to the conformity of
the methods displayed in the revelation of God,
* John, ch. xiv.

OF CHRIST. 249
to the transactions of men, and comparing^ them
with the moral principles conspicuous in the
nature of man.
The terms Mediator, Intercessor, Advocate,
are frequently applied to our Saviour, by the
apostolic writers. " There is one God," says St.
Paul, in his instructions to Timothy, " and one
Mediator between God ana man, the man Christ
Jesus, who gave himself a ransom for all." He is
said to be " the Mediator of a new covenant."
" If any man sins," says the Apostle John, we
" have an Advocate with tbe Father, Christ the
Righteous, and he is the propitiation for our
sins." " He is able to save them to the utter
most," says the writer to the Hebrews, " that
come unto God by him, seeing he ever liveth to
make intercession for them."
In human transactions, it is usual to employ
some intermediate person to promote a recon
ciliation between discordant parties. This
Mediator is necessarily supposed to be exempt
from culpability, respecting the subject in de
bate. He is also supposed to be impartial, to
be a friend to each, and desirous of possessing
the friendship of each, by his* kind interference.
Where great offenceshave been committed,which
are calculated to excite strong resentments, such

250 THE MEDIATORIAL OFFICE
an Intermediate is disposed to act as an Advocate
and Intercessor, in favour of the offending
party; employing every argument which justice
will permit, and benevolence may suggest, to
make a conciliatory impression upon the mind
of the injured. As a Friend he is listened to
with attention and respect ; and if he solicit re
conciliation as a favour coriferred upon himself, he
has a claim to attention, to Avhich the offender
cannot possibly make pretensions.
This office is peculiarly honourable. It can
only be undertaken by those who possess bene
volent and compassionate dispositions. It pro
motes and strengthens the social virtues. It
inspires gratitude into the breast of the trans
gressor, and calls forth the love and admiration
of the injured, friend. The merits of this inter
ference are greatly enhanced where much pains
have been taken, and sacrifices have been made,
in order to accomplish the benevolent purposes.
Such an intermediation is a lesson of humility
to the offender. It holds him trembling at a
distance, by the very act which facilitates his
approach. We may farther, remark, that it is frequently
deemed a maxim of prudence, in a mind pos
sessing warm benevolence, to render recon
ciliation apparently difficult ; and to impute its

OF CHRIST. 251
immediate success to the interference of a
friend. This has a natural tendency to render the
adverse party more cautious in the future.
Benefits too easily conferred, are seldom esti
mated according to their value ; but the most
obdurate transgressor, would perceive that rei
terated offences, are insults committed against
the person principally offended, and his friendly
Mediator. The Being whom all men have offended,
cannot be moved by intreaties, nor can his eter
nal purposes be changed. He it was that sought
reconciliation. It was his own act to send his
only begotten Son to be a propitiation for our
sins. Yet in his conduct towards his moral
offspring, he represents himself as conforming
to the principles and dispositions of human
agency ; by way of accommodation to the
weakness of our perceptions, and to produce a
more impressive effect upon our minds. The
universal Father, while he was determined to
shew mercy, was determined also to check pre
sumption. He appointed an Intermediate, in
whose virtues he had perfect complacency, and
whose benevolent desires will always be accom
plished. Jesus assures his disciples, " I do
always those things that please him." In his ad
dress to his Father, when he was about to recall

252 THE MEDIATORIAL OFFICE
Lazarus from his inconscious state, he said, " I
thank thee that thou hast heard me, and I knoAV
that thou hearest me always." We may there
fore rest assured, Avhen he prays, " Father,
forgive them, for they knoAV not what they do,"
that their pardon is sealed. The more implicit
his obedience, the greater his sufferings, the
deeper his disgrace, the more meritorious Avas he
in the eyes of his heavenly Father, Avho expects
that he should appear meritorious in cur eyes;
and that we should view, as in a mirror, his de
testation of those sins, which, as the Father of
Mercies, he has promised to forgive.
We are informed that the resolute faith of
Abraham, which prepared him to offer up his
own son, in obedience to the divine command,
was peculiarly acceptable to God ; who knows
the strength of those parental affections which
he has himself planted within the human breast;
and who, inaccommodationtoour natural feelings,
is represented as possessing them. The favourite
language of the Gospel is, " God so loved the
world, that he gave his only begotten Son, that
whosoever believeth on him should not perish,
but have everlasting life." The Apostle Paul
argues, he that spared not his own son, but deli
vered him up for us all, how shall he not with
him also freely give us all things ? Such expres-

OF CHRIST. 253
sions suggest to our minds, the union of a re
luctance and a determination. They are in
tended to warn us of our extreme danger, by
the value of the remedy. They manifest, at
the same time, the paternal affection of the
great Father of all, towards the perfect medi
ator appointed, and toAvards his offending off
spring. We attempted, in a former disquisition,* to
explain the nature and boundaries of that kind
of imputation, by which the moral characters
of the good and virtuous, render them the
mediums of conferring blessings, Upon those
Avho have no characteristic merit of their own.
Signal honours have thus been frequently con
ferred, by him Avho loveth righteousness, upon
the Conscientious and Worthy. They have
been selected from others, to convey important
blessings to the less deserving. We remarked
that the family of Noah was chosen to renovate
the world, "because Noah was a just man, and
perfect in his generation:" that the inhabitants
of Sodom and Gomorrah would have been spared
at the intercession of the righteous Lot, had
they not passed the bounds of reformation. It
Avas through his faith and piety that Abraham
* See Disq. on Jew. Dis. ch. III. § l.

254 THE MEDIATORIAL OFFICE
obtained the promise, that " in him all the na
tions of the earth should be blessed."
Of all these men the merit was partial,
merely comparative, and the characters were
imperfect. They flourished in ages of great
degeneracy ; but they preserved themselves from
the grosser vices of their day, and they found
favour with God, even for their imperfect vir
tues. The Piety of Moses, in union with his
intellectual acquirements, qualified him to be a
leader of the chosen people from Egypt to the
land of Canaan ; and he is frequently repre
sented as interceding for that perverse nation,
when they had incurred the divine displeasure,
although his own imperfections rendered him un
worthy to enter himself into the land of Pro
mise. Our advocate with the Father is Jesus
Christ the Righteous, in whom the Father was
always wellpleased. Ashissuperlativemeritswere
once prevalent, they must always be prevalent ;
and thus may it be said, that he ever lives to
make intercession. The other Intermediates,
were honoured for their conditional and com
parative merits. In him were united the absolute
merit of perfect obedience, and perfection of
character ; the conditional merit of completing
the work which his Father sent him to do,
Avhich entitled him to the great recompense of

OF CHRIST. 9.55
reward; and respecting comparative merit, as
he was without sin, not one of the other sons
of Adam could be compared Avith him. The
advantages they procured for the undeserving
were many and great ; but they Avere transient.
The advantages procured by this last Mediator
between God and Man are durable as our ex
istence ; and this he has rendered eternal.
Once more ; God in his relative character, fre
quently condescends to represent himself as en
tering into a covenant with his rational offspring.
This is manifested in each dispensation, and it is
so frequently declared in the diA'ine oracles, that
these dispensations themselA'es are represented in
light of testaments, covenants, containing condi
tions orarticles of agreement to be respected by the
parties engaged or concerned. Uhder the first dis
pensation, tbe Deity is represented as promising to
to confer immortality upon Adam and his pos
terity, upon condition of their obedience to his
commands. " This do and ye shall live," was
the tenour of the covenant. They haA'e dis
obeyed, and of consequence forfeited the stipu
lated blessing. After the destruction of the
degenerate race of man by the flood, in order
to appease the alarm and consternation which
such an event must have excited among the
children of Noah, and the recent inhabitants of

256 THE MEDIATORIAL OFFICE
the earth, God gave unto them a token of se
curity. " God spake unto Noah, and to his sons
with him, saying, I, behold I, .establish my
Covenant with you, and with your seed after
you ; neither shall all flesh be cut off any more,
by the waters of a flood. This is the token of
the Covenant which I make between me and
you, and every living creature that is Avithyou, for
perpetual generations. I do set my bow in the
cloud, and it shall be a token of a Covenant
between me and the earth."* When God pro
mised to Abraham "I will make thee exceeding
fruitful, and I will make nations of thee, and
I will establish my Covenant between me and
thee, and thy seed after thee, in their genera
tions for an everlasting Covenant," he en
joined upon him and upon his posterity, the
rite of circumcision, as a condition of their
claim to the Covenant. His promises to the
Israelites of national prosperity, upon condition
of their obedience to his laws, are termed Cove
nants. Similar language, and similar engage
ments, are so frequent in the Old Testament,
that it would be tedious and unnecessary- to
enter into farther particulars.
Human transactions, covenants or solemn
* See Gen. ch. ix.

OF CHRIST. 257
engagements between parties were, in ancient
times, usually ratified by sacrifices. Beasts
were slain upon the altar, and the contractors
went between the parts of the sacrifice, as
an implication, that the violator of the treaty
would acknowledge himself to be deserving of
death. The numerous sacrifices appointed in
the Jewish religion, Avere manifestly ordained as
the Tokens of a covenant. The promise of God
was that their errors and imperfections should
be forgiven, upon the condition of their per
formance of certain rites, in token of their guilt
and penitence. Those numerous sacrifices were
enjoined, that the Israelites might be impressed
with a sense of their numerous transgressions ;
and they were diversified in value and solemnity,
according to the gradations of immorality in
the offence. Of these facts instances have been
given under a former disquisition.* All the
sacrifices which Avere enforced on account of
'-v* transgressions, were considered as solemn acts
of atonement ; for, if they Avere performed pre
cisely according to the manner appointed, they
Avere graciously accepted, and the particular
offence was considered as obliterated.
SucI? were the conditions and tokens of the
ancient Covenants.
* See Disquisition oiuthe Jewish Dispensation, p. 184.
s

25S THE MEDIATORIAL OFFICE
Under the Christian dispensation, the Deity
represents himself as making new, aud infinitely.
more favourable, engagements with his offending
creatures. These engagements are introduced,
and they are ratified by the Saviour of the-world.
" He is the mediator of a new, and a better Co
venant." The conditions proposed by him who
seeks reconciliation are, that they shall believe
in the divine mission of his son, Jesus Christ,
repent of their sins, and return to the paths of
duty; and he engages, in a solemn Covenant, to
pardon their offences, to adopt them as sons,
and to give them the inheritance of eternal life.
According to the language ofthe Gospel, these
conditions and the promises are represented in
the character of a Testament. This term appears
to be synonymous with a Covenant, but there is
a marked distinction of no small importance.
Covenant simply expresses the agreement itself;
Testament has also a reference to the Earnest
deposited ; a token by Avhich the covenant is ra
tified. Testament signifies also a Will, or that
solemn act by which a person, under the pros
pect of death, disposes of his property; the
different articles of which are, to be executed
after his demise. The author of the Epistle to
the Hebrews has adopted this idea. He observes,
that " where a Testament is, there must also,

OF CHRIST. 259
of necessity, be the death of the Testator. For
a Testament is of force after men are dead,
otherways, it is now nothing at all while the
Testator lives." But Jesus did not die according
to the usual course of nature. He died a violent
death, to which he submitted voluntarily, that
he might rescue a guilty world from the con
demnation of death, and become the medium
of their salvation. The same Apostle observes,
" for this cause he is the Mediator of the New
Testament, that by means of death, for the re
demption of transgressors, that were under the
first Testament, they which are called, might
receive the promise of eternal inheritance." In
various other passages of this Epistle is the death
of Christ placed in the same point of view.*
These representations correspond with tlie
expressions uttered by our Saviour, at his last
supper Avith the Disciples. " As they Avere eat
ing, Jesus took bread, and blessed it, and brake
it, and gave it to the Disciples, and said, take
eat, this is my body ; and he took the cup, and
gave thanks, and gave it to them, saying, drink
ye all of it, for this is my blood of the New
Testament, Avhich is shed for many for the re
mission of sins."-j-
* See Heb. ix. 15 ; Psalm xii. 24. xiii. 20.
t Maf. xxvi. 26.
s 2

260 THE MEDIATORIAL OFFICE
The new Covenant, therefore, being rendered
efficient by the death of the Son of God, we
are presented with a promise, and a ratifica-;
tion. He, Avho, in his transactions with the
children of men, has so frequently represented
himself as being actuated by their principles,
has condescended to give this great pledge of
his paternal affection for the whole human race,
and complacential acceptance of the penitent.
When God so loved the world as to give his own
son for its redemption, no one can rationally
doubt of his conciliatory disposition. He has
demonstrated his willingness to bestow every
other blessing. For as the Apostle argues, " he
that spared not his own Son, but gave him up for
us all, how shall he not with him also, freely
give us all things r"

Thus have we attempted to investigate, with
all the precision in our power, the nature of the
mediatorial office of Christ, and the great bene
fits accruing from it, to the offending offspring
of heaven. The result of our enquiry is, that
Jesus Christ is the Saviour of mankind from the
condemnation and punishment of eternal
death ; — that he hath changed a total extinc
tion of Being, which every one must acknow-
edge to be an equitable punishment of sin, into

OF CHRIST. 261
•a temporary : -repose ¦ in the regions of the
dead ; — 'that he- has purchased a right to this
distinguished honour, by the perfection of his
moral character, by his unmerited sufferings,' by
his voluntary submission to death, to an ignomi
nious death, although, according to the moral
constitution of God, death had no natural power
over him ; for he had not forfeited his natural
claim to immortality as the Son of God, by any
act of disobedience ; — that; the death of this
righteous person was permitted, and appointed,
by his heavenly complacential Father, on account
of the beneficial purposes to be aftsweredby it,
in favour of his offending offspring. He was
thus an example of perfect obedience, hi cir
cumstances the most severe and humiliating.
He died that he might rise again. By his
JDeath, he bore witness to his own sincerity, in
declaring himself to be Son of God ; and by his
Resurrection, his heavenly Father bore witness to
the truth of his assertions. He died that we might
live, that the sentence -of condemnation might
be repealed : — -Hebore witness to the possibility
of a resurrection from the dead, in opposition to
every physical appearance ; and he became the
first fruits of them that sleep. By his Death be
seta seal upon the new-Covenant of Grace ; by
his Resurrection he proved that theCovenant was

2fJ2 THE MEDIATORIAL OFFICE
ratified in heaven; that God accepted of -his
services, and acknowledged him to be the me
dium of that salvation to be conferred upon a
guilty race; according to which Covenant,
pardon is ensured to every sincere penitent 5
and a restoration to all those blessings which a
reconciled parent possesses the poAver of be-
stoAving. These positions, Which appear to us in no
other light than as a simple statement of facts,
will enable us to comprehend the nature of Jus
tification, and of Justification by Faith, as re
presented in the apostolic epistles, concerning
which so many volumes have been written ; as
also the propriety of those peculiar expressions
by which the different Apostles designate the
Saviour of the world, in distinction from 'every
other messenger of God.
Essential errors in first principles, naturally
and necessarily lead to erroneous inferences;
and it is in vain that hypothetic notions will be
assumed, in order to give the desired consistency
to any particular theory. If the basis be an
arbitrary assumption, instead of an evident
fact, every hypothesis which Ave may attempt
to erect upon it, must be visionary ; and of con
sequence, the more minutely it is examined, the

OF CHRIST. 263
more objectionable it will appear. The prin
ciples we have advanced appear to us to be
strictly scriptural. They are also fully competent
to explain all those passages in the sacred
Avritings, and particularly in the writings of St.
Paul, which have been the subjects of so much
controversy, without our being obliged to haAre
recourse to arbitrary assumptions on the one
hand, or, on the other, to give Avhat has the ap
pearance of a distorted interpretation to the
particular phraseology employed.
St. Paul, the great Apostle of the Gentiles,
has written more copiously on the subject of
Justification, than any other of the Apostles. He
attempts, in his Epistle to the Romans, and in
that to the Galatians, to confute the erroneous
notions which already began to disgrace Chris?
tianity; and he indignantly expostulates Avith
those converts, both Jews or Gentiles, who ex
pected acceptance with God, by corrupting the
gospel of his Son, or by enjoining upon its
professors, the observance of rituals, Avhich were
no longer obligatory upon the descendants of
Abraham, and Avhich were unknown to the
Gentile world. He minutely states the dis
tinction between the ancient Covenant, Avhichhe
terms the covenant of works, and the neAV Cove
nant, or that of Grace; and he asserts, that the

264 THE MEDIATORIAL OFFICE
latter has happily annulled the former. The
language of the first Covenant, that of works, is,
" this do and ye shall live." Be ye perfect in
your obedience, and ye shall be entitled to the
inheritance of sons. But the universal law of
nature is, " every soul that sinneth shall die.''
The transgressor can have no title to immorta
lity, and he becomes subjected to the penalty of
death, In his Epistle to the Gentile converts resident
in Rome, he proves, that all mankind are " by
nature in this sjate of condemnation," " for the
wrath of God is revealed from heaven against
all ungodliness and unrighteousness of men ";"
and he paints, in lively colours, the universal
depravity of mankind, which has involved them
indiscriminately in the condemnation of death;
so that " by the deeds of the law, no flesh
living can be justified." For as they had trans
gressed every precept, they could not contem
plate the law of God without a conviction of
guilt, and a dread of its penalty : " by the law
is the knowledge of sin." He proceeds to state
the method of justification according to the co
venant of grace. We shall transcribe a passage
in his Epistle to the Romans, which states the
doctrine in a more ample manner than in any
other part of his writings; and upon this we

OF CHRIST. $65
shall comment, in a manner correspondent with
the principles advanced above. If these princi
ples serve to elucidate the arguments of the
Apostle, or if there be a more obvious coined
dence between them and the favourite expres
sions of the Apostle, than is to be observed in
any of the tenets which are usually adopted, the
circumstance will become a corroboration of
their truth.
Rom. ch. iii. 19, 20. " Noav we know, that
what things so ever the law saith, it saith ta
those who are under the law, that every mouth
may be stopped, and all the world become guilty
before God ; therefore, by the deeds of the law
there shall no flesh be justified in his sight ; for
by the law is the knowledge of sin; — verse 21, 23,
but now the. righteousness of God, without
the law, is manifested, being witnessed by the
law and the prophets ; even the righteousness
of God Avhich is by faith in Jesus Christ, unto
all, and upon all them that believe; for there is
no difference; for all have sinned, and come short
of the glory of God ; — v. 24, 25, being justi-
.fied freely by his grace through the redemp
tion that is in Jesus Christ, whom God hath
sent forth to be a propitiation, through faith in
his blood, to declare his. righteousness for the
remission of sins that are past, through the

266 THE MEDIATORIAL OFFICE
forbearance of God; — v. 26, to declare, I say;
at this time, his righteousness, that he might
be just, and the justifier of him which believeth
in Jesus. Where is boasting then ? It is ex
cluded. By what law? of works? nay, but by
the law of faith. Therefore we conclude, that
a man is justified by faith Avithout the deeds of
the law. Is he the God of the Jews only ? Is
he not also of the Gentiles ? Seeing it is one
God, which shall justify the circumcision by
faith, and uncircumcision through faith. Do
we then make void the law through faith ? God
forbid ! Yea, we establish the law."
As thoughts are chiefly communicated by
words, it is necessary that the most accurate
conceptions should be formed of the precise sig
nification of the words employed. In complex
terms, the true signification can only be known
by their peculiar adaptation to the subject under
consideration. St. Paul himself, whose language
has been frequently misunderstood,— or there
could not have been a diversity of opinions
about it, observes, " that even things without
life, giving sound, whether pipe or harp, except .
they give a distinction in sound, how shall it be
known what is piped or harped?"
We shall, therefore, examine into the precise '.,•
meaning of every essential term, separately, that ^

OF CHRIST. 267
we may ascertain its importance in its connected
state. It is universally known, that a Law is a rule of
conduct. When it is prescribed to an inferior
whom a superior has a right to command, it is
the rule of Obedience. The law of a perfect
Being demands implicit obedience, for there cau
be no opposition of duties, arising from contrary
obligations to different masters. When the
Apostle speaks of this grand universal law of
obedience, he applies it sometimes to the obliga
tions Avhich arise from the law of nature ; Avhich
are soon perceived by a reflecting mind, upon the
earliest dawn of reason ; — sometimes to the moral
law, which was fully reA'ealed to the Jews ; — and
sometimes to ceremonial ordinances, such as the
ordinance of circumcision, or any other ritual,
which was expressly enjoined upon the Jewish
people, to answer important purposes, although
they Avere of a temporary nature. Thus does
he argue both with Jews and Gentiles upon
their own principles. For as God hath an un
doubted right to command, all his subjects, in
discriminately, are under obligations to obeyi
Every offence incurs guilt, and exposes to the
legal punishment ; and the claims Avhich are
due to perfect obedience are equally forfeited,
whether the injunction be of a moral or ceremo
nial nature.

268 THE MEDIATORIAL OFFICE
The terms justified, just, justifier; and also
righteous, righteousness, righteousness of God,
&c which are so frequently used by the
Apostle, convey, in the currency of the English-
language, different significations from those
which are uniformly annexed to them in the
original Greek. We are accustomed to consi
der the word to justify, as being synonymous
with to vindicate from a particular accusation ;
and the justifier, as the advocate who pleads the
cause of the accused. By righteousness, we are
prone to understand the perfection of a moral
character in general. But by such applications,
the primitive significations of the words are
placed at a considerable distance from each
other ; so that their natural connection with
themselves, and their subject, is destroyed. All
these terms are derived from the same, origin;
and they invariably relate to a just decision^ in a
judicial process.* Consequently, they are
equally applicable to the condemnation of the
guilty, and the vindication of the innocent, or to
an honourable acquittal from the charges which
have been brought against him. Nor do they
exclude a free pardon, or mitigation of the legal
punishment, where the charge may have been
substantiated. All these may be righteous jtidg'
i * See Note G.

OF CHRIST. 269
ments. The first, places before the eyes of the
offender, and of the public, the law, the trans
gression, and the penalty. The other, evinces
that neither the offence nor the penalty, are appli
cable to the accused. His innocence has been
proved, and strict justice demands that he
should be acquitted. In the remission of the
punishment, or mitigation of the penalty of the
law, the decisions of equity consist in pro
nouncing the offender to be guilty ; by which a
very important distinction is inviolably preserv
ed, between the guilty and the innocent. The
laAV is protected, and the offender disgraced.
His demerits and his danger are publicly made
known. But such a discovery cannot be a total
impediment to the exercise of mercy. If it
were, -mercy would cease to have an existence. ,
Wherever the detection of guilt, and immediate
exposure to severe sufferings, inspire the of
fender with anguish and contrition, they also in
spire a disposition in every benevolent mind, to
soften the rigours of the law, if circumstances
will permit ; nor does such a mind apprehend
that it will offend justice, either by the remis
sion or the mitigation of the penalty, as pru
dence may dictate. By this constitution of
our nature, we are rendered the guardians, both
of justice and of clemency. We resent the

270 THE MEDIATORIAL OFFICE
offence, but we pity the offender. Nor is this
right relinquished in the establishment of civil
governments. A mercy-seat is always placed
somewhere. Provision is ahvays made for
occasional acts of grace. Nay, the most cruel
tyrant claims to himself the right of shewing
mercy, Avhen he pleases. Were any of his sub
jects to litigate this privilege, they Avould be in
danger of suffering for the. insult. In cases of
this kind, all that the principles of Avisdom and
justice require, is, that in the mode of exercising
mercy, the criminal should be encouraged to re
form, and not repeat his crimes ; and that his
fellow-subjects should be discouraged /from
imitating his Avicked example. Where penU
tence is sincere, and there are sanguine hopes of
reformation, although the offender has not been
justified, according to the stricter sense of the
word, mercy Avill freely consent that he shall, in
the future, be treated as if he had been justified.
His former offences shall no longer exclude
him from the privileges common to inoffensive
citizens. If these explanations be admitted, they will, in
their connection with the principles advanced
in the preceding section, place the argument of
the Apostle, respecting the nature of justificaT

OF CHRIST. 271
tion, in a very conspicuous point of view. It
will stand thus,:
Verses 19, 20. " Now we know that the in
junctions of every law are binding upon the
subjects of the law : but as the laws of God
have never been perfectly obeyed, by his sub
jects and moral offspring, no one can plead his
innocence. The whole human race is guilty in
the sight of God. Therefore, as no one can
plead his innocence, he cannot claim a right to
a legal acquittal. He cannot be justified by that
which condemns him. For it is by the com
mands and the penalties of the law that the
offender is made acquainted with the nature
of the offence, and the penalty which is due
to it."
Verses 21, 22, 23. " But now, according to
the co\7enant of grace, the righteous judgment,
decision, or determination, of the Supreme Le
gislator, is manifested by an act of clemency.
He no longer demands a perfect obedience to
the law, as a condition of being favourably re
ceived ; and thus is the law abolished, consi
dered as a Covenant. This change in the divine
proceedings, and these designs of mercy, were
not totally hid from the ancient people of God
under the law : but were frequently foretold by
the Prophets, even his righteous determination

272 THE MEDIATORIAL OFFICE
to require faith in Jesus Christ as the condition
of acceptance ; and to pardon all, ' indiscrimi
nately, who shallconfess Avith their mouths," the
Lord Jesus, and believe in their hearts that God
hath raised him from the dead. There is no dif
ference between Jew and Gentile ; for all have
sinned, they have all dishonoured the Divine
Laws and the Divine Legislator."
Verses 24, 25. " Thus, although they are found
guilty, they are absolved irom the penalty of 'their
guilt; they are freely acquitted by an act of
grace ; and for this acquittal, this absolution, -
they are indebted to the Saviour of the world,
whom God, his Father and their Father, has ap
pointed to publish his propitious designs, and to
be the medium of their execution. He died
for their sins, and by this acceptable act, has he
redeemed them from a state of everlasting con
demnation. He is entitled to that ' faith in
him which worketh by love, and Avill enable
them to overcome the world.' "
Verse 26. " Thus hath God manifestedhisequi-
table plans of mercy. He is strictly just in all his >
decisions, rewarding the distinguished merits of
hisSon, whomheraised fromthedead, and appoint-'
edto be a Prince and a Saviour, togiA'e repentance
and remission of sin ; and he acquits the crimi
nal who receives, and who yields to the Saviour

OF CHRIST. 273
the obedience of faith. In this manner he tes
tifies his abhorrence of sin, and his compassion
for the offender.
Verse 27- Boasting must, therefore, be for
ever excluded, not by the law of works, or by a
perfect obedience to the divine commands ; but
by this act of faith, which testifies both guilt
and contrition.
Verses 28, 29, 30. It is, therefore, evident,
that our acceptance with God is through the
medium of faith, and not from our own merits,
f
or personal righteousness. It is also evident,
that this clemency is not confined to his ancient
people the Jews. He now declares himself to
be the universal father, and seeks reconciliation
with all his offending children, whether Jews or
Gentiles. He is equally the God of all. He
now demands the same conditions from those
Avho were under the ancient covenant, of which
circumcision was the token, and those who were
not partakers of that covenant. The first are
freed from the condemnatory laAV of Avorks by an
act of faith, and the. latter will be equally
accepted through the same means.
Verse S 1 . Although Ave deny that a man can
be saved by the works of the. law, we by no
means make it void. The conviction of guilt
demonstrates that the law has been universally
T

274 THE MEDIATORIAL OFFICE
dishonoured ; nor are the offenders totally
exempted from the punishment denounced. The.
punishment of sin is death, and death Avill pass
upon all men ; but the mitigation of the sen
tence consists in its not being eternal. Thus is
the penalty itself in some degree established, but
not to the extent which the severity of justice
would vindicate. The sin and misery which
are induced upon the whole human race," by
violating the perfect law of God, demonstrate
that its injunctions cannot be dispensed with. It
is still the rule of action, and conformity to its
dictates can alone qualify for the inheritance
prepared for the Children of God. " For without
holiness no man can see the Lord."
The Apostle proceeds, in thefollowingchapter,
to prove, that faith in Christ is not a requisition
perfectly new. Faith has, at every period, been
acceptable to God; but under the gospel dis
pensation it respects a new object. The prin
ciple upon which this requisition is founded, is
obvious. Next to the perfection of obedience,
every one esteems and values the disposition to
obey. Where there cannot be an absolute claim
of right to the complacential affections of ano
ther, the disposition most acceptable is an hum
ble confidence in his benignity ; and wherever a

OF CHRIST. 275
*
promise has been made, to distrust, will be
deemed a reflection upon his character. This is
the case in all our sbcial intercourse ; it is parti*
cularly the case in the parental and filial relation.
The parent knows that were he to lose the con
fidence of his son, respecting ability, or dis
position, he would inevitably lose the power of
being of essential service to him. The supreme
Parent, requires tbe same dispositions from his
offspring, and for the same reason. Number
less are the , instances upon record, where he
-manifests the highest complacency in those who
manifest a confidence in his government, and in
his promises; and where distrust and unbelief
receive the indications of his displeasure} some
times in severe reprehensions, and at others in
the most benignant expostulations.
These being the principles in our nature, and
such being the conduct of God, it is not difficult
to follow the Apostle's train of reasoning, when
he expatiates upon the faith of Abraham, as illus
trative of his doctrine. He shews that, next to
complacency in his beloved Son, in whom he is
always Avell pleased, the universal Father hath
complacency in those who manifest a disposition
to obey him, and place their confidence in him,
under circumstances the most unfavourable in
their appearance. The Apostle states, that even
t 2

276 THE MEDIATORIAL OFFICE
the righteous and faithful Abraham, whose con
duct was so acceptable to God, was not accept
able from the perfection of his character, but
from his disposition to believe and obey. " He
staggered not at the promise of God through
unbelief, but was strong in faith, giving glory
to God ; and this was imputed to him for righte?
ousness. ixoyMn aula «? Sulmoo-vviw. It was
accounted unto him to his justification." The
Apostle adds, " now it Avas not written for
his sake alone, that (his faith) Avas imputed to
him, but for us also, to Avhom it shall be im
puted, if we believe on him who raised up Jesus
our Lord from the dead ; who was delivered for
our offences, and was raised again for our justi*
fication," or as an evidence of our acquittal from
the condemnation of death.
In our chapter on the filial confidence of Sons,
we attempted to analyse the general nature of
faith, and to shew the necessity of faith in
Christ, both to form the Christian character, and
to be entitled to the blessings of Christianity.
Further enlargement will, therefore, be unne
cessary, as those principles are perfectly appli
cable to the present subject.

OF CHRIST. 277
The peculiar terms, Sanctifier, Redeemer, Pro
pitiator, which have been applied to Christ, ex
clusively; the expressions, " Ave have redemp
tion through his blood;" " he has Avashed us from
our sin in his oAvn blood ;" " he who knew no
sin was made sin for us, that we might be made
the righteousness of God in him ;" " he was
once offered to bear the sins of many ;" " ye are
bought with a price ;" " ye know tliat ye are
not redeemed with corruptible things, as silver
and gold, but with the precious blood of Christ,
as of a lamb without blemish, and without
spot," &c. &c. admit of an easy solution, ac
cording, to the above representation given of the
mediatorial office of Christ. He is our sanctifier
by the purity of his precepts, his perfect exam
ple, and the animating motives he has placed
before us, to practise holiness in the fear of the
Lord. He has redeemed us from the condem
nation of eternal death, by his dying for our
sakes. He who kneAv no sin was treated as a
sinner, that we might be reconciled to Godj and
receive the justification which is by faith.
The terms bought, purchased, redeemed, are
more frequently used by the Apostles, and par
ticularly by St. Paul, than any others. They are
sometimes applied to liberation from sin. Thus
St. Peter says, " Ye are not redeemed from your

278 THE MEDIATORIAL OFFICE
vain conversation with corruptible things," &c,
&c. St. Paul writes to the Corinthians, " he
that is called in the Lord, being a servant, is the
Lord's free man ; likewise also he that is called}
being free, is Christ's servant;" "ye are bought
with a price, be not ye the servants of men.'-
At other times, they refer to the liberation of
the human race from a state of condemnation ;
being redeemed from the curse of the law, which
is the condemnation of death. These are ob
viously metaphorical expressions, taken from the
redemption of captives by costly present's, or at
a stipulated price. According to the ancient
customs of uncivilized nations, prisoners were
never liberated spontaneously, from the princi
ples of humanity. When the uncultivated mind
was solely governed by its passions, revenge \vas"
Considered as the first of duties to injured self;
family, and connections. The gratuitous remis
sion of punishment was considered as a species
of injustice, or a mark of pusillanimity ; or as
seeking to soothe the anger of the adverse patty,
by a timid concession of rights. These severe
principles were subsequently relaxed into a more
profitable kind of self-interest, by receiving a
stipulated price of redemption. The frequent
application of the term to such specific purposes,
finally rendered it synonymous with liberation,

OF CHRIST. 279
remission of punishment, without a reference to
the particular mode. The divine Being is fre
quently, in the Old Testament, described as the
Redeemer of his people. " Fear not thou worm,
Jacob, and ye men of Israel, I Avill help you, saith-
the Lord as thy Redeemer, the holy one of Israel."*
These, and similar expressions may- be con
sidered as having a triumphant reference to the
customs of the surrounding heathens, who were
frequently compelled to submit to the exorbitant
demands of their conquerors, as the price of
redemption ; whereas the Lord Jehovah was the
Redeemer of Israel, Avho saved them by his Al
mighty power, and to" whom no compensation
could be made.
But the term may be applied to our Saviour in
his mediatorial character, with strict propriety.
His death was virtually the purchase of our re
surrection to everlasting hfe. It was, as it were,
the price of our redemption. He died that we
might live. If that event had not taken place,
we should have continued in a state of condem
nation ; we were yet in our sins.
It is a peculiarity worthy of our notice, that
the terms sacrifice, sacrificed, offering, offered,

* Isaiah xii. 14,

380 THE MEDIATORIAL OFFICE
have, in the writings of .the New Testament, so
seldom a reference to the death of Christ ; and
if we admit that Saint Paul is the author of the
Epistle to the Hebrews, such a reference is made
by him alone. He exhorts the Ephesians to
" walk in love, as Christ also hath loved us, and
hath given himself for us, an offering and a
sacrifice to God, for a sweet smelling savour/'*
He exhorts the Corinthians, " purge out the old
leaven, that ye may be a new lump, as ye are un
leavened. For even Christ our passover is
sacrificed for us.""}" " Christ was once offered to
bear the sins of many," the Apostle writes to the
Hebrews ;J and again, " by the which Will ye
are sanctified, through the offering of the body
of Jesus Christ, once for a11."§
The terms Sacrifice, Offering, have a genera}
import. They are most properly applied to what
ever is consecrated or devoted to a religious pur
pose. St. Paul, acknowledging the gifts which
he had received from the Philippians, by the
hands of Epaphroditus, which administered to
the wants to which he had been exposed in the
course of his ministry, terms them " an odour of
a sweet smell, a sacrifice acceptable, well pleasing
to God. "|| Testifying his love to them, he says,
* Eph. v. 2. fl.Gor.v.7. {Heb.ix.28. \ Heb. x. 10.
II Phil. iv. 18.

OF CHRIST. 281
" Yea, and if I be offered upon the sacrifice and
service of your faith, I joy and rejoice Avith you
all."* ToAvards the close of his ministry, and
foreseeing his approaching death, he Avrites to
Timothy:, " for I am now ready to be offered,
and the time of my departure is at hand." In his
Epistle to the Romans, be applies the doctrine of
faith, concerning which he had so amply dis
coursed, to the following pious and moral pur
poses : " I beseech you, therefore, brethren, by
the mercies of God, that ye present your bodies a
living sacrifice, holy, acceptable unto God, which
is your reasonable service ; and be not conformed
to this world, but be ye transformed by the re
newing of your mind, that ye may prove what
is that good and acceptable, and perfect will of
God."-)- He applies the observations on the
superiority of the sacrifice of Christ, to those in
stituted by the law of Moses, Avhich pervade the
Avhole Epistle to the HebreAVs, in the following
manner: " By him, therefore/ let us offer the
sacrifice of praise to God continually, that is, the
fruit of our lips, giving thanks to his name ; but
to do good and communicate forget not ; for
with such sacrifices God is Avell pleased.''^
This singular Epistle to the Hebrews is re-
* Phil. ii. 17. f Rom. xiii. 1, 2. + Heb. xiii. 15, 16.

282 THE MEDIATORIAL OFFICE
plete Avith references to the Jewish ceremonies,
and. to the minute circumstances attendant upon
them. The grand design, which pervades the
whole, is to impress upon the minds of the He
brews, a deep sense of the superiorly of the
sacrifice which the Son of God has made of him
self, in its object, extent, and effects, to all
those which had been instituted under the former
dispensation ; or that Avere offered in the re
motest periods of antiquity. He has not speci
fied the precise manner in which these offerings
were rendered acceptable, on the numerous occa
sions for Avhich they were appointed. His de
sign is to manifest the insufficiency of each
sacrifice, to answer a permanent purpose ; in
Avhich they differed essentially from that sacri
fice Avhich Christ has made of himself, for the
benefit of all mankind. Temporal calamities
were the sole threats and the sole punishments
under the law, and it was always in the power
of the people to avert them, by repentance, of
Avhich the sacrifice of animals slain, or of burnt
offerings, were the constituted emblems. Annual
sacrifices Avere made with great solemnity, for
the sins of the people at large ; and occasional
sacrifices, at peculiar periods, were for parti
cular offences ; and these, as we have shewn in
a former disquisition, were very different, both

OF CHRIST. 283
in value, and the solemnities prescribed, accord
ing to the degrees of moral culpability in the
offender. The beneficial effects of all these sacri
fices Avere transient. " In those sacrifices there
is a remembrance asrain of sins even- rear. For
it was not possible that the blood of bulls and of
goats should finally, or effectually, take away
sin," or avert, for a continuance, its merited pu
nishment. Their temporary effect is described
by their " sanctifying to the purifying of the
flesh ;" without their deeply and permanently in
fluencing the heart, producing a lasting reforma
tion. But the free oblation Avliich Christ has
made of himself, for the good of the world, has
removed the grand, the universal, punishment,
the condemnation of death; and thus are we
"'* sanctified," or treated as if we were holy,
" through the offering of the body of Christ,
c»ce for all."' '' Every priest standeth daily
ministering and offering, oftentimes the same
sacrifices, which can never take away sins j but
this man, after he had offered one sacrifice for sins,
foreversat down on the right hand of God." The
important work is finished ; " there remaineth
no farther sacrifice for sin." "Christ is not
entered into the holy place of the temple, made
with hands, which are figures of the true, but
into heaven itself, now to appear in the presence

284 THE MEDIATORIAL OFFICE
ofGodforus." "Not that he should often
offer himself, as the high priest entereth into the
holy place every year, with strange blood," or the
blood of animals, " for then he must have suf
fered since the foundation of the world ;" but
now, and finally, " at the termination of the
periods, vvv Sc etiroc.% Im <ru<t]c\iioc. t«i* mtuvuv, hath
he appeared to put away sin by the sacrifice of
himself, &c. &c*
The particular phraseology, by which the
mission of Jesus has been distinguished, and the
great importance which is uniformly ascribed to
his death, have introduced a doctrine into the.
Christian system, Avhich is denominated the
doctrine of the Atonement. The opinions ad
vanced under this term, have been considered by
their partisans as of the utmost importance, con
stituting the vitals of Christianity ; and those
avIio have refused to adopt them have been
placed out of the pale of the Church. But all
the principles advanced, and the manner in which
they have been both attacked and defended,
have equally been founded upon the supposition,
that the punishment denounced against sin,
has invariably a reference to the future state
of the wicked. When the advocates for the doc
trine contend, that the infinite merits of the
* See Heb. ix.

OF CHRIST. 285
Saviour, his sufferings and death, have appeased
the divine wrath, or satisfied the demands of
infinite justice, our attention is always directed
to the redemption from eternal misery. This is
the doctrine to which their opponents so stre
nuously object. They cannot reconcile it to the
justice of the sternest lawgiver, much less to
the benignity of an affectionate parent, to inflict
so tremendous a punishment, upon the sins
which were committed in the days ofthe deepest
ignorance ; nor can they conceive it to be pos
sible, that the death of Christ, although it Avas a
voluntary submission to the laws of humanity,
should possess such an infinitude of merit as to
satisfy infinite justice, according to the ideas
which are annexed to the terms satisfaction,
infinite justice, and infinite demerit of sin.
But the whole of the controversy being
founded upon an assumption, that the punish
ment denounced in the Old Testament against
sin, had a reference to a future life of misery,
those of our readers who shall admit the state
ment we have made from a series of scriptural
facts, and the inferences we have drawn, will
also admit, that if the controversy be not entirely
dissolved, it must take a different turn, and
that its importance will be very considerably
diminished. If the natural punishment of sin

286 THE MEDIATORIAL OFFICE
be eternal death, and the human race be ab
solved from this punishment, through the highly
meritorious intervention and voluntary death of
the Saviour, the grand object is secured, to the
joy and consolation of every sincere Christian,
notwithstanding the minuter differences which
may still subsist, concerning the precise mode in
Avhich the blessing may have been obtained.
Whoever believeth in him hath life and immor
tality. He died, that they might live ; because
he lives, they Avill live also, although they may
miscalculate concerning the precise ratio of
merit in the bene\Tolent agent, and of demerit in
• the subject. If by his stripes Ave are healed, we
may surely avoid censorious quarrels, about the
particular manner in which the effect is pro
duced.* We shall, therefore, close the subject simply
by observing, that if our statements be re
ceived, the favourite expression that Christ suf
fered in our siead, is not applicable, to the extent
of its meaning. He suffered, to redeem us
from the condemnation of eternal death ; but he
hath not suffered eternal death for us. He hath
redeemed us from prison, without being con
stituted a prisoner in our stead, for death could
have no dominion over him. Nor is the human
* See Note H.

OF CHRIST. 287
race totally exempt from the Avhole curse of the
law, for it is still appointed unto all men once
to die. Death has passed upon all men, for all
have sinned ; and our apprehensions and alarms
concerning death still constitute a large portion
of human misery. But he has mitigated the
great severity of the sentence ; he hath ren
dered the punishment of a temporary nature.
To the faithful, death is converted into a sleep,
and they expect to aAvake to a state of perma
nent bliss.

SECTION III.

Enquiry into the purposes for which a redemption
from the penalty of death has been obtained.
" Since by man came death, by man came also
the resurrection of the dead. For as in Adam
all die, even so in Christ shall all be made
alive."* " For Ave must all appear before the
judgment-seat of Christ, that eArery one may
receive the things done in the body, according
to that he hath done, Avhether it be good or
bad."-)- Thus, although the whole human race
shall be restored to vitality, they Avill not all
* 1 Cor. xt. 21, 22. -j- 2Cor.v 10.

288 THE MEDIATORIAL OFFICE
take possession of an eternal inheritance, as the
adopted sons of God.
However great the privilege of being restored
to life, it is not in itself a restoration to happit
ness ; it solely presents us Avith an opportunity
to prepare for happiness. We have already
learned by experience that life and felicity are
not synonymous. There are many other requi
sites besides that of simple existence, although
it is so essential to the possession of these. Hap
piness can alone be the result of an union, or a
concordance between the various means and
sources of good, and the state of our minds
respecting them. It demands personal quali
fications, and social dispositions, corresponded to
our situation in existence. It demands the due
exercise of every faculty, the direction and
regulation of every propensity, which hath a
relation to things around us, and which must
harmonize with them. The science of Ethics
demonstrates to us, that rational beings cannot
possess well being, without the love and practice
of virtue, nor complete felicity, without the per
fection of virtue and piety. Lidit is soon for
the righteous only, and gladness tor the upright
in heart. As Individuals wc must live soberly,
righteously, and godly, in whatever world we
may be placed ; as social beings we must love

OF CHRIST. 289
each other with a pure heart, without dis
sembling, or there can be no perfect harmony j
und as diildren of our heavenly father we must
love the Lord our God with all our hearts, with
all our souls, with all our strength, and Avith all
our minds." The love of all that is good and
excellent is essential to felicity, in every
situation. Love is the only fulfilment of the
law, securing an universal and unwearied at
tention to every duty, and being, in its own
nature, an inward source of permanent delight.
Love to God, the universal parent ; love to „his
offspring, manifested by Unremitted attention to
their interests ; delight in the pursuit of every
thing which can improve our nature, exalt our
faculties, and augment their powers of enjoy
ment. These are requisites to render existence
a blessing ; and, without these, immortality
itself would prove an everlasting curse.
Although the great captain of our salvation
has conquered death and the grave, he has not
yet conquered sin and misery. He has, how
ever, done great things for us. He has also
enabled us to do much for ourselves. He has
given us such precepts, set before us such au
example, animated us with such prospects, and
promised such assistance, that, by proper exer
tions on our parts,, universal righteousness may
u

290 THE MEDIATORIAL OFFICE
prevail, and then misery will be no more. He
hath purchased for the virtuous and the good,'
" glory, honour, and immortality ; and begotten
them again unto a lively hope by his resurrection
from the dead, to an inheritance, incorruptible
undefiled, and that fadeth not away."
Thus are the sons of Adam saved from the
first condemnation of death, which Avas intro
duced by his transgression, and never repealed
by their own righteousness. But it is to work
out another salvation with fear aud trembling.
The same Gospel which proclaims " the good
tidings of great joy," assures us that the promise
of eternal life is alone unto them " that seek for
glory, honour, and immortality, by patient con
tinuance in well doing," They " who are con
tentious, and obey not the truth, but obey un
righteousness," have still to expect " indigna
tion and wrath, tribulation and anguish." It is
declared, that *' if we sin wilfully, after having
received the knowledge of the'truth, there re
maineth no more sacrifice for, sins, but a certain
looking for of judgment, and fiery indignation
which shall devour the adversaries." These
threatenings are founded upon the principles of
the strictest equity; for, " if they that despised
Moses's law, died without mercy, of how muck
sorer punishment shall he be thought worthy,

OF CHRIST. 291
who hath trodden underfoot the Son of God,
and hath counted the blood of the covenant
wherewith he was sanctified, an unholy thing,
and hath done despite to the spirit of grace."
Those who are risen with Christ, and expect to
enjoy everlasting life with him, are commanded
to be "dead to sin, and alive to righteousness."
They are to seek a kingdom wherein dwelleth
righteousness, and to prepare themselves for it
by all holy conversation and godliness.
WhoeAer attends to the fenour of the Chris
tian dispensation will perceive, that its object is
to enforce every moral duty, and cherish every
pious affection, by more noble and more ani
mating inducements, than would have been per
tinent under the former dispensation. Every
discourse of our Saviour respects the moral im
provement of the human heart ; and in all his
actions he displayed the beauty of holiness. All
the writings of the Apostles after they hadi
preached, what they termed the Gospel, — that
is; the death and the resurrection of their Divine
master, repentance and remission of sins,— were
of a practical nature. There is not a virtue
which they omit to inculcate with the most
persuasive eloquence. They incessantly remind
the early conA'erts, that they are brought out of
darkness unto light, that they may no longer
u 2

292 THE MEDIATORIAL OFFICE
" Avalk as the children of darkness, but as the
children of light." The Epistles of Paul to
Timothy and Titus, whom he was instructing in
what he denominated doctrines, are entirely les
sons of moral discipline. Sound morality is
Avith him sound doctrine*
It is an important fact, although too much
disregarded by controversialists, that all those
passages relative to the mediatorial office of
Christ, Avhich have been detached from their
connections, and assiduously collected together,
to serve as columns in support of speculative
dogmata, are in reality occasional expressions,
uttered at different times, and upon various
occasions, solely to enforce a practical attention
to the fundamental doctrines, upon which Chris
tian communities had been established, in the
course of their mission. Whenever the death
of a crucified Saviour is referred to, in their
epistolary addresses, it is in order to recommend
a pious and conscientious discharge of every
moraLduty. It is by way of appeal to their
grateful and generous feelings. It is to inspire
them Avith the love of the Saviour, Avith filial
gratitude towards his God, and their God, hit
father, and their father; and to induce them to
* See 1 Tim. i. 9, 10.

OF CHRIST. 293
love each other, even " as Christ hath loved us,
and given himself for us." St. Paul, in his
second Epistle to the Corinthians, encourages,
exhorts, admonishes the Christian converts, to
submit to the sanctifying and purifying Spirit of
the Gospel. " For the love of Christ, (says he)
constraineth us, because Ave thus judge, that if
one died for all, then were all dead ; and he
died for all, that they that live should not
henceforth live unto themselves, but unto him
who died for them, and rose again."* The
Apostle Peter, in his general Epistle, admonishes
the brethren, " be sober, hope to the end ; for
the grace that is brought unto you at the reve
lation of Jesus Christ, as obedient children, not
fashioning yourselves according to the former
lusts in your ignorance, bujt as he which hath
called you is holy, so be ye holy in all manner
of conversation." "For as much as ye know
that ye are not redeemed with corruptible
things, as silver and gold, from your vain con
versation, by tradition from your fathers, but
with the precious blood of Christ, as of a lamb,
without blemish and without spot."-^ He ex*
horts them to be of one mind, having compas^
sion one of another, to love as brethren, * and
* 2 Cor. v. 14. f 1 Epist. i. 13— 1£„

294 THE MEDIATORIAL OFFICE
to rejoice if they suffer for righteousness sake 5
placing before them the example of Christ, " who
hath once suffered for sins, the just for the un-
just, to bring us near unto God."* St. John
writes, " if we say we have fellowship with
him, and walk ih darkness, Ave lie, and do not
tell the truth; but if Ave walk in the light, as
he is in the light, we have fellowship one with
another ; for the blood of Jesus Christ his son
cleanseth us from all sin."f
Notwithstanding the obscurities in the Epis
tle to the Hebrews, which still occupy the
attention of commentators, the grand design of
the writer, through every part of that Epistle,
is most obvious. It was to detach these He.
brews, from the obstinate predilection they enter*
tained, for the rituals of the former dispensation,
by demonstrating the superiority of the Christian,
in the dignity of its founder, the efficacy of his
death, and the encouraging assurances it con
veys to the humble penitent, of a more com
plete forgiveness of iniquities, transgressions, and
sins, than could have been obtained from all
the oblations and sacrifices under the law. In
the course of his argument, the writer warns
them not to remain satisfied with an inactive
* 1 Cor. iii. and passim. f l John i. and passim.

OF CHRIST. 295
belief, even in those doctrines which he has pro
nounced to be of the highest importance; for
these can alone be valuable, as they become
operative of the great work of sanctification, or
improvement in the moral nature of man.
" Therefore," says he, "leaving the principles of
the doctrine of Christ, let us go on unto perfection ;
not laying again the foundation of repentance
from dead works, and of faith towards God:
ofthe doctrine of baptism, and of laying on of
hands," — which Avere initiating and introductory
ordinances, — " and of resurrection of the dead,
and of eternal judgment ; and this will Ave do,
if God permit."*
We now perceive in what manner, and to
what an extent, the extraordinary merit of the
Son of God is influential in the salvation of
mankind. It has obtained pardon for their
former offences, rescuing them from the con
demnation of death, that they may serve God in
newness of life. Neither doth Christ nor his
Apostles speak of that kind of merit, in his
mediatorial character, which is to become a sub
stitute for personal holiness; or Avhich will
justify an impenitent sinner in the sight of God,
* Heb. vi. 1, 2, Z,

$96 THE MEDIATORIAL OFFICE
however confident his faith, or accurate the
articles of his creed. " Think not," says the
great teacher of morals, " that I am come to
destroy the law and the prophets ; I am not
come to destroy, but to fulfil ; for verily I say
unto you, till heaven and earth pass, one jot, or
one tittle, shall in no wise pass from the law, till
all be fulfilled. Whosoever, therefore, shall
break one of these least commandments, and
shall teach men so, shall be called the least in
the kingdom of heaven. For I say unto you,
that except your righteousness shall exceed the
righteousness of the Scribes and Pharisees, ye
shall in no case enter into the kingdom of
heaven.* The righteous conduct of the ancient wor
thies, which was so acceptable' to God, as to
render them the medium of conveyance of
many blessings to mankind, was operative in a
similar manner, although in so inferior a degree.
They did not completely rescue from vice and
misery, but they placed those whom they ren
dered the participants of the divine favour, in a
more advantageous state, and enabled them to
become participants of more exalted blessings.
The piety of Noah secured his own family and
* Matthew v.

OF CHRIST. 297
their descendants, from the destruction Avhich
overwhelmed the ancient world ; but they were
not rendered pious or happy by his obedience to
the divine command. Nor did it, in any respect,
justify them while they Avere in a state of de
pravity. His sons Avere preserved from the con
tagion of evil example, by the dreadful event ;
and the moral state of a new race was obviously
improved by the universal calamity. But it
was through the medium of new inducements
influencing their minds. It is also obvious
from historical facts, that such inducements
operated variously upon the posterity of Noah.
Some of his sons, and their offspring, soon re
lapsed into a state of depravity ; while of others
the deportment was regular and virtuous. The
faith and piety of Abraham, procured for his
posterity privileges, by which they were won
derfully distinguished from the rest of mankind;
but it depended upon themselves to render
these privileges permanent sources of happiness.
The decent character of Esau saved his descen
dants, the Moabites, from the conquering sword
of the Hebrews, at their first entrance into the
land of Canaan ; but their 'subsequent depra
vity destroyed them. The piety of David sus
pended the calamities of the apostate Israelites ;
but they did not repent, and they afterwards

298 THE MEDIATORIAL OFFICE
perished. These, and other instances Avhich are
upon record, proclaim aloud to what an extent
the righteous Lord loveth righteousness ; and
consequently they present to those who are thus
benefited by the piety of others, with the most
pOAverful motives to imitate their example.
In like manner was the Son of God, the
appointed medium of spiritual blessings, to all
those who believe and repent; that they may
become heirs of God, and joint heirs with the
Lord Jesus Christ." Those who truly repent
will reform ; and their reformation must con
sist in " denying all ungodliness, and every
worldly .lust, and living soberly, righteously,
and godly, in the present world." When he
laid down his life for his flock, it was to purchase
to himself a peculiar people; but their pecu
liarity consists in being zealous of good works.
The merits, the superior merits, of the author and
finisher of our faith, are not a covering for
moral deformities ; but they are calculated to
inspire us with a " faith which worketh by love;"
" which overcometh the world," which purifies
the conscience from dead works, which qualifies
us for happiness, and renders us diligent to make
our calling and election sure, for so an entrance
shall be ministered unto us abundantly into the

OF CHRIST. 299
everlasting kingdom of our Lord and Saviour
Jesus Christ.*
To conclude, if mere speculation be of so
little importance, Avhat shall we say of that
faith, which boldly turns the grace of God into
licentiousness? This is crucifying the Lord
afresh, and putting him to open shame. It is
making him the patron of vice, and the minis
ter of sin. "If, (says St, Paul), while we seek
to be justified by Christ, we -ourselves are found
sinners, is Christ the minister of sin ? God for*-
bid."* If sin be at any time hateful to the Deity,
it must be hateful at all times. If it be in its
very nature a disqualification for happiness, no
man can be happy until his sinful propensities
be subdued. To believe the contrary is to be
lieve an impious absurdity. Such a. faith must
originate from a corrupt heart, or from an under-
Standing peculiarly weak. It is not faith ; .it is
the idiotism of credulity attempting to consecrate
depravity ,
* 1 Pet. i. 10. f 1 Oal. ii. 1?.

300 THE EXALTATION

CHAPTER II.

On the Exaltation of Christ.
The preceding offices, which the scriptures
have ascribed to Christ, relate to the state of
humiliation and suffering in which he was placed
during the years of his public ministry, and by
which it was terminated; we shall now con
sider that Exaltation which was the result, and
the reward.
There are, in the Old Testament, many pre
dictions concerning the Exaltation of Christ.
These, like all those future events which are
to take place by the intervention of human
agency, were expressed in obscure and figura
tive language, otherwise the freedom of human
agency would have be destroyed. There were also
many predictions concerning the Humiliation of ,
that great Prophet, who was to arise and redeem
Israel ; but the spirit of national ambition di
verted the public attention from these state
ments, and fixed it on that which was more

OF CHRIST. 301
flattering to their pride. The figurative lan
guage of the ancient prophets, induced the
Jewish nation to hope, that the deliverance
Avould be, of a temporal nature. Nor was it
probable that they would think otherwise ; for
as they Avere not conscious of the bondage of
sin ; as they cared little about a future state of
existence, concerning which nothing was abso
lutely promised, or clearly revealed; and as
they Avere, at the period to which some of the
prophecies pointed, under the Roman yoke, it
was natural to expect that this Prince and Sa
viour would enable them to regain their liberty,
aud restore to them a splendour, equal to that
which they had enjoyed in the days of Sa
lomon. It was through the medium of these expec
tations, that the Saviour Avas enabled to lay the
foundation of his spiritual kingdom by imper
ceptible degrees; and without those commo
tions which would have been opposite to its
nature and object. It was by virtue of these
prepossessions, that so much attention was paid
to him by the people in general, Avhen he ap
peared among them as a prophet sent from
God, working miracles to prove the divinity of
his mission; otherwise they might all have
been of the same opinion with his enemies,

302 THE EXALTATION
who accused him of casting out devils by Beel
zebub, the prince of the devils. If the peculiar
nature of his kingdom had been fully declared,
their prejudices must have operated in a direc
tion, that would have been inimical to its; es
tablishment. We are in this instance, also, presented with
an evidence, that the ignorance and prejudices
of men are made subservient to the important
plans of their Creator. The Supreme Director
is at perfect liberty to communicate the degree
of knowledge to his creatures which he may deem
the most proper. He permits them to reason
from what they know, and he does not restrain
them from drawing wrong conclusions ; but he
takes advantage of their very ignorance, and
renders it conducive to their future good.
Their expectations of a temporal Messiah,
who should lead them on to victory and to
glory, diffused a knowledge of his mission, and
rendered him tlie object of popular attention.
But chagrin at their disappointment created him
many enemies, and finally conducted him to
the cross, through the ignominy of which it
was ordained that he should ascend to a
throne. Jesus Christ did not hastily remove such pre
judices, from his immediate disciples and fob

OF CHRIST. 303
lowers ; for, in imitation of his Father's exam
ple, he preferred natural means to the extent of
their efficacy. He doubtless knew, that if he
had prematurely revealed to them the whole
counsel of God, they also Avould have been
offended, and have forsaken him. This position
becomes probable from the surprise and alarm
they expressed, when he found it necessary to
inform them of his approaching death. He
cautiously prepared the way for the introduction
of his kingdom, by evincing, from the purity
of his morals, the wisdom, equity, and be
nignity of his conduct, that he was qualified to
reign. He had gained such an ascendancy OA7er
their understandings and affections, that the
temporary disappointment of his disciples did
not induce them, for a moment, to exclaim
against him as an Impostor. They Avere stupi-
fied with astonishment, that such a character
should suffer Avith malefactors ; and that
all the promising expectations, raised by
so wise and good a Being, should be frus
trated ; but their complaints Avere merely ex
pressive of the greatness of their disappoint
ment. " We trusted that this was he who
should redeem Israel," is the only expression
upon record, that escaped from their lips* Their
admiration of his character, previous to liis

304 THE EXALTATION
death, their deep sorrow at that mournful event,
succeeded by the joy at a triumphant and mira
culous resurrection, subsequently placed their
faith in the divine mission of their Lord and
Master, upon a basis that could not be shaken
by all the shocks of persecution. In conse
quence of this process, their minds were fully
prepared to receive information and instructions
relative to that kingdom, which they were the
constituted instruments of establishing in the
world. Thus did he gradually instruct his immediate
followers, and the most unprejudiced among
the Jews, to expect some extraordinary event*
By declaring that he came to establish a king
dom, he encouraged the hopes of his adherents;
by declaring that his kingdom Avas not of this
world, he quieted the alarms of his enemies.
Such declarations, in connection with the hints
occasionally given, concerning his ignominious
death and triumphant resurrection, furnished
evidences, after he had triumphed over the
grave, sufficient to convince every serious re
flecting mind, that he was of a truth the Mes
siah, ordained not only to redeem Israel, but
the whole world, from a more fatal and igno
minious bondage than that of the Roman
yoke*

OF CHRIST. 305

The description given of Christ's kingdom
in the Gospel, respects its introduction into
the Avorld, and its complete establishment in a
future state.
Before our Saviour had entered upon his pub
lic ministry, the prophet John Avas appointed
to prepare the way of the Lord, by preaching
repentance, and proclaiming that the king
dom of heaA'en Avas at hand. His own mi
nistry was an introduction of this new king
dom, by promulgating an accurate code of
moral laws, which he exemplified by the ex
cellency of his own practice. This kingdom of
God, and of his Christ, was not introduced by
the splendour of conquest, or the acclamations
of the multitude. It came not with observa
tion ; but it gradually and imperceptibly made
its way into the hearts of the well disposed.
Although its object Avas so different from the
wishes, and its principles so repugnant to the
maxims of the Avorld in general ; although he
foreknew that it would be strenuously opposed
by the Proud, and the Depraved, yet he fore-
kneAV, also, that it would surmount every diffi
culty. When he compared the kingdom of
heaven to a grain of mustard-seed' that Avas

306 THE EXALTATION
sown, and to the leaven which was put into
meal, he beautifully illustrated, and predicted,
the certainty of its spreading, notwithstanding
the smallness of its origin. Its primary object
was to oppose, and finally to overthrow, all the
powers of darkness, by illuminating the minds,
and improving the hearts of men, in a manner
consistent with the freedom of their own
choice ; for they were to be a willing people in
the day of his power; and every evidence of
its being cordially received was a presage of
future success. After the seventy disciples had
been sent into the cities and places, Avhere he
proposed first to plant the standard of his Gos
pel, " by working miracles, and proclaiming
that the kingdom of heaven is nigh," they re
turned with transport, saying, " Lord, even
devils are subject to us through thy name." He
also expressed his joy at their success, as it was
a commencement of the conquest that was to
be obtained over the powers of darkness; and
an anticipation of future victories, over that
spirit which still worketh in the children of
disobedience. " He said unto them, I beheld
Satan as lightning fall from heaven."
Having thus introduced a kingdom which is
not of this world, he retired to complete its
establishment j and by his triumphant resurrec-

OF CHRIST. 307

tion and ascension, he has established this king
dom for ever. Hence it is, that the future state
is so frequently represented as a Kingdom ; and
its blessed inhabitants are deemed Heirs of the
Kingdom ; and it is enjoined upon them to Avalk
worthy of God, Avho hath called them into his
Kingdom and glory. Such passages evidently
relate to the future Avorld over Avhich he is to
preside.

When our Saviour says, " My kingdom is
not of this world," he expressly intimates that
there is a resemblance betAveen his kingdom and
those Avhich are established among mankind,
but that it possesses a difference Avhich consti
tutes a characteristic superiority. Of these
resemblances and differences, Ave shall endea
vour to take a transient view.
I. The term Kingdom immediately suggests
the idea of a monarchical government. This
form is superior to every other, for the prompt
issuing of mandates, and the prompt execution
of every purpose ; and the Sovereign enjoys,
without competitor, all the honours of majesty.
When uncontrouled power is possessed by an
Individual, he is able to do the most extensive
good, and the most extensive mischief. This
x 2

303 THE EXALTATION
renders absolute power so dangerous, when
committed into the hands of men. Their Wills.
may become the only law ; and these Wills are
mostly capricious and tyrannical. The perfect
character of the Son of God, and the manner
in which he used his miraculous powers in the
introduction of hisTringdom, are the most en-.
couraging assurances, that no danger can be
derived to his subjects, by " all power being-
committed to him, both in heaven and in earth."
II. A grand peculiarity of Christ's kingdom
consists in its being of a heavenly and spiritual
nature ; it is not of this world, It is repeatedly.
denominated the kingdom of God, the kingdom..
of heaven, by way of Contrast to the kingdoms
of the earth. Its laws and maxims came im
mediately from heaven. Its sovereign is a mes
senger sent by heaven ; and its object is to con
duct us to heaven, This kingdom of Christ is.
of a spiritual nature. He is destined to rule
over the minds of men ; and all his conquests
are to be over the heart of every individual
subject, " casting down imagination, and every
thing that exalteth itself against the knowledge
of God, and bringing into captivity every
thought to the obedience of Christ." " Though7
Ave walk in the flesh," to continue the language*
of St. Paul, " we do not Avar after the flesh;

OF CHRIST. 309
for the weapons of our Avarfare are not carnal,
but mighty through God to the pulling down
of the strong holds." In the kingdom of
Christ, no other sAvord is employed but the
Sword of the Spirit, which is the Word of God.
When the terms spiritual and carnal are op
posed to each other, in the language of scrip
ture, and the Avorks of the flesh are placed in
contrast with the Avorks of the spirit, we should
recollect that the contrast is not confined to
propensities peculiar to the corporeal system,
in distinction from what is mental, speaking
philosophically. But it represents the contrast
between those principles, dispositions, and pur
suits, which are predominant in the mind, from
the influence of sensible and worldly objects, and
those nobler and more interesting objects and
pursuits, Avhich, although invisible in their na
ture, are infinitely more Avorthy to engage the
choicest powers and faculties of the soul. TJnder
the works of the Flesh are placed, not only adul
tery, fornication, uncleanness,lasciATiousness,drun-
kenness; but idolatry, incantations, hatred, con
tentions, intemperate zeal, wrath, seditions, here
sies, envyings, murders, &c. Whereas, "the fruits
of the Spirit are love, joy, peace, long-suffering,
gentleness, goodness, faith, meekness, tempe
rance." In a philosophical sense, they may equally

310 THE EXALTATION
be referred to the state and dispositions of the
mind; but the vices enumerated as works of the
flesh, respect these sinful propensities, and
violent agitations, excited in a%wicked and un
disciplined mind, by the seductions or irritations
of sensible objects. The opposite virtues are. the
fruits of an infinitely better spirit. They are
the result of principle; implanted by the proper
exercise of the mental powers; proceed from
nobler motives, and are cherished by nobler
hopes, than the desire of immediate selfish gra
tifications. III. We have had frequent occasion to ob
serve, that in most of the empires in the world,
the laAvs are partial, capricious, and mutable.
They are often framed with contracted views,
and in order to be rendered beneficial to one
class of the community they become oppressive
to the others. In all our penal laws, the seve
rity of the punishment greatly exceeds the im?
morality of the offence ; it being the principal
attempt to enforce obedience by terror. The
code prevalent in the kingdom of righteousr
ness is a moral code. It. is perfect in its prin
ciples, universally beneficent in its object, per
manently obligatory upon all men, in every
age, and every clime. Its principles furnish
a model for all human goA7ernments ; and the

OF CHRtST. 311
nearer they approach to these, the" nearer will
they approach to the perfection of human hap
piness. The sanctions of the divine laws are
ahvays equitable. The punishment of every
misdemeanour arises from the nature of the
action, or is proportionate to the degree of its
criminality. The offender cannot complain of
partiality or injustice, in the sentence of con-
'demnation, for he is always self-condemned.
Nor is the infliction of pains and penalties
their distinguishing characteristic, as it is in
human laws. Its subjects are animated to duty
by the incitements of hope, gratitude, love,
and reverence, for the character of their righte
ous and beneficient sovereign. We have already
proved that, in the kingdom of Christ, the sanc
tions chiefly consist of promises. . It incessantly
pronounces blessings upon its obedient subjects.
That system of terror which was so necessary
under the Jewish Dispensation, is no longer the
predominant principle. Rewards are amply
stated, and incessantly urged. Punishments are
seldom denounced, always with reluctance, and
in very indefinite language. They are calcu
lated to inspire a salutary anxiety and solemn
awe. The encouragements to obedience are
calculated to call forth the most exalted, and
the happiest effusions of the pious mind.

312 THE EXALTATION
This kingdom of heaven will be fully es
tablished at the resurrection of the just. It
will be separated from the kingdom of darkness,
and then there will be no punishment; for there
will be no transgression. It will be a kingdom
in which shall dwell perfect righteousness.
There will not be a rebellious subject through
the realms of bliss. Every subject shall serve
with a willing mind,- without compulsion or
conscription. The future kingdom is a state
destined for remunerations alone, for the re
wards of conditional and comparative merit ;
and these will be distributed in their various
gradations, without exciting, in a single breast,
the tormenting passions of jealousy or envy.
These gradations will be so equitably and wisely
arranged, as to excite the admiration of all.
Those who may be placed in the lowest stations
will accept the blessing with humble gratitude,
and enjoy pleasure in contemplating the superior
rewards conferred upon superior desert.
IV. Earthly sovereigns are extremely prone
to forget the object for Avhich they Avere ap
pointed to govern; to be inflated with pride;
to ascribe the honours of their station to their
own personal worth; to imagine that.it is the
duty of subjects to administer to their ambi
tion, and to promote their personal gratifica-

OF CHRIST. 313
tions. Their subjects are also prone tp foster
the delusion. Their eager desires to share in
themunificence of their sovereign, disposes them
to flatter his vanity, and gratify his passions.
Their optics are so debilitated by the lustre sur
rounding a throne, that they finally perceive
not the distinction between the insignia of an
elevated station, and the character which con
stitutes true dignity. " They vote the mantle
into majesty," however unworthy the person
Avhom it may adorn. The weakness and im
potence of the individual man, is concealed by
the guards and numerous attendants surround
ing the monarch ; and the artificial splendour of
diadems and costly robes, delude the gazing mul
titude into the supposition, that they must be
the indications of superior. Avorth.
Jesus, the appointed sovereign of a spiritual
kingdom, the vicegerent of heaven, never forgot
the objects of his appointment, or the interests
of his subjects. Nor did he seek honour from
men. He was totally destitute of this artificial
splendour. His most acceptable attendants
were illiterate fishermen ; and in place of the
soft luxuries of a palace, he knew not where to
lay his head. His greatness was innate; and it
shone bright through the obscurity of his station.
All power was given to him by the source of

314 THE EXALTATION
power. It neither inspired him with vanity,
nor administered to his passions. It was solely
exerted for the good of his subjects. Whenever
he appeared in public, the garment of humility,
and the robe of righteousness, distinguished him
from the crowd. His sceptre was a sceptre of
unerring justice, and infinite benevolence was
his choicest diadem. In his person we see and
admire the superlative majesty of goodness,
When he first made the public declaration that
he was a king, he was not only in the form of a
servant, but a prisoner at the bar; yet the dig
nity of his virtues impressed his judge and pro
secutors Avith awe. At the time he was the
most " despised and rejected of men, he was the
most honoured by his God." " About the sixth
hour there Avas darkness over all the land, until
the ninth hour, and. the sun was darkened, and
the vail of the temple was rent in the midst/*
He was great, wonderfully great, and most
powerful, when suspended on the cross ; for by
that act of submission to the great sovereign of
the universe, he slew^ the enmity between God
and man, destroyed the tyrant death, aud ob
tained a victory over the grave.
V. The monarchs of the Earth are mostly of
* Luke xxiii. 44.

OF CHRIST. 315
inordinate ambition. They are restless to extend
their domains, delight in conquests, and cannot
enjoy even the luxuries of their station, Avhile
there remains an enemy unsubdued. This dis
position is a characteristic of their folly : and it
is -a copious source of their crimes. But tlie
ambition of the Messiah, the prince of peace,
crowns every other excellence. He also has
enemies, many, powerful, aud inveterate ; Avhom
he is ambitious to subdue, nor will he rest until
they shall be totally subdued. These enemies
are also the enemies of the human species. They
are, ignorance, vice, and misery.
VI. All human governments„are of a limited
extent. The most beneficial effects of the best
laws are confined to particular communities, and
those systems of policy, which may promote tbe
prosperity of one country, may prove inimical
or injurious to the neighbouring states. The
wisest of human legislators, feels not tlie obliga
tion to study the interests of all foreign powers.
The summit of his desires is to live in peace and
amity with surrounding nations. Such, how
ever, is tlie ambition of statesmen ; such the
interest and dispositions of the subject, that
friendly intercourse is seldom of a long con
tinuance. Jealousies and animosities, from a
competition of interests, are perpetually excited

316 THE EXALTATION
in communities the most civilized. It could
not be expected from any monarch upon earth,
that universal empire would diffuse universal
happiness. The profoundest wisdom, and the
most scrupulous adherence to justice, would not
enable the best of sovereigns to extend their
influence, at a remote distance from the seat of
government. Enormities Avould still be com
mitted by subalterns, to Avhich the supreme
ruler may remain a stranger, or Avhich he will
not be able to redress.
It is most desirable that the Son of God should
obtain universal dominion. It Avould be wor
thy of an angel's.trump, and the great voices in
heaven to proclaim, " the kingdoms of this
world are become the kingdoms of our Lord and
of his Christ, and he shall reign for ever and
ever." Righteousness, peace, and harmony, Avill
then prevail. These will flow in a mighty stream,
instead of those torrents of blood Avhich are
now desolating the earth, and disgracing hu
manity. " Its inhabitants will then walk in
the Avays of the God of Jacob. They will beat
their swords into ploughshares, and their spears
into pruning hooks. Nation will not lift up
the sword against nation, neither will they learn
war any more."
VII. The kingdoms of this world are of a

OF CHRIST. 317
short duration. Empires succeed to empires in
a rapid succession. The most extensive con
quests are finally surrendered into the hands of
time ; and, like the conquerors themselves, the
places that once knew them, knoAV them no
more. The history of nations is chiefly the
history of their rise and their fall ; and respect
ing many, in A'ain do we search the map for the
places of their existence. Monuments of brass,
and massive columns, erected to perpetuate their
memories, themselves decay. The voluminous
systems of antiquities, Avhich occupy the eager
attention of the antiquarian, Avhat are they but
compilations of ruins ?
Not so the kingdom of heaven ! That will
remain, eternal as its founder. It is established
on a basis that cannot be shaken, that cannot
decay ; — the basis of eternal truth, righteousness
and peace. It will be supported for ever, by alL
the relative attributes of deity, his power, his
Avisdom, and his goodness. Christ, the vice
gerent of the universal sovereign, shall personally
reign, until all the enemies to human felicity
shall be exterminated; then " shall he deliver
up the kingdom to his father, that God may be
all in all."
VIII. But there is one peculiarity in the
kingdom of Christ which demands particular

318 THE EXALTATION
attention, as its resemblance has never existed.
All the kingdoms of the earth are derived from a
very different origin. Some have taken their
rise from parental or patriarchal authority ; some
from the occasional appointment of a chief to
preside over counsels, or lead on to war ; some
from the suffrage of the people ; some by what
is termed the right of conquest, or by trea
cherous usurpation. No one sovereign has-
resigned his love of ease and happiness, has
passed through scenes of poverty, humiliation,
and disgrace, and has voluntarily submitted to
a painful and ignominious death, from the hands
of his own subjects, in order to purchase a right
to reign over them, that he might render them
happy ! They have impoverished and disgraced
others, and have shed the blood of thousands
and tens of thousands, to obtain a throne, but
no one hath voluntarily shed his own blood.
Yet this is the mode by which the Son of God*
has purchased a right to his heavenly kingdom.
This unprecedented fact, is thus stated by the
Apostle Peter in his sermon at Jerusalem. "The
God -of our fathers raised up Jesus, Avhom ye
slew and hanged on a tree; him hath God
exalted Avith his right hand, to be a Prince and
a Saviour, for to give repentance to Israel, and
forgiveness of sins."* * Acts v. 30.

OF CHRIST. 319
St. Paul has practically enlarged upon this
doctrine in his Epistle to the Philippians, in the
following manner : " Look not every man to
his own things," that is, in the contracted spirit
of self-love, " but every man also on the things
of others," Avith the generous attempt to pro
mote their happiness. " Let this mind be in
you which was also in Christ Jesus, who being
in the form of God, thought it no robbery to be
equal Avith God, but made himself of no repu
tation, and took upon him the form of a servant ;
and being found in fashion as a man, he humbled
himself, and became obedient unto death, even
the death of the cross ; wherefore God also hath
highly exalted him, and given him a name,
which is above every name ; that at the name
of Jesus every knee should boAv, of things in
heaven, and things in earth, and things under
the earth, and that every tongue should confess
that Jesus Christ is Lord, to the glory of God
the father."*
To this wonderful plan of the universal father,
which Avas acceptably executed by his well-
beloved Son, does the Evangelist John refer, in
that glowing language Avhich characterizes the
book of the Revelations. " And I beheld, and
* Phil. ii. 5. 11.

320 THE EXALTATION
heard the voice of many angels round about the
throne, and the beasts, and the elders ; and the
number of them was ten thousand times ten
thousand, and thousands of thousands, saying
Avith a loud voice, Worthy is the Lamb that was
slain to receive poAver, and riches, arid wisdom,
and strength, and honour, and glory, and bless
ing. And every creature Avhich is in heaven,
and on the earth, and under the earth, and such
as are in the sea, and all that are in them, heard
I saying, blessing and honour, and glory and
power, be unto him that sitteth upon the throne,
and unto the lamb, for ever and ever."*

IX. Another exalted office to which the Son of
God is entitled, in consequence of his transcen-
dant merits, is that of an universal Judge. He is
appointed to judge the Avorld, and to render to
every man according to his works.
We are assured, from the highest authority,
that " the Father judgeth no man, but he hath
committed all judgment to his Son."-f-- " We
shall all stand before the judgment seat of
Ghrist.":J: " We must appear before the judg-
* See Note I. f John v. 22. % Rom. x. 10.

OF CHRIST. 321
ment seat of Christ, that every one may receive
the things done in his body, according to that
he hath done, whether it be good or bad."*
In ancient times the character of a Judge was
united with that of a Sovereign. To declare the
sentence of acquittal, condemnation, or pardon,
was the exclusive prerogative of majesty ; and
in modern days, the sentence pronounced by the
delegated interpreter of the law, must receive
the sanction of the Sovereign, before it can be
executed. This solemn office devolves also upon
the Son of God, who is the representative of his
Father. This power, as well as the office of a
sovereign, he will exercise in his father's name.
It is he who will say, at the solemn period,
" Come, ye blessed of my father, inherit the
kingdom prepared for you," &c. or " depart from
me, ye cursed, into everlasting fire, prepared for
the devil and his angels."t
This delegated power, so honourable to the
Saviour of mankind, is also in compassion to
human nature. It is said, that " God hath
given him authority to execute judgment, be
cause he is the son of man ;" that " it became
him for whom are all things, and by Avhom are
all things, in bringing many sons into glory, to
* 2 Cor. v. 10. f Matt. xxv.
Y

322 THE EXALTATION
make the Captain of their salvation perfect
through sufferings :" and the author of the Epis
tle to the Hebrews explains the reason of this
appointment. He rejoices that Ave " have not
a high priest Avho. cannot be touched with the
feelings of our infirmities, but Avas in all points
tempted as we are, yet without sin." Is it not
consoling, that the world will be judged by one
who has lived among us, has been exposed to
similar temptations, the force of which, though
he was triumphant over them, he must have
known ? This son of man knew Avhat is in
man. When he was upon earth " hejudged no
man," because he must, then, have condemned
every man that he judged. But he was compas
sionate to all, excusing human weakness; as
cribing the cruelty with which he Avas treated,
to the ignorance of his enemies, and weeping
over the sins and miseries he was not autho
rized to prevent. He rejected not social inter
course with the exclamation of a proud
Pharisee, " Stand off from me, for I am holier
than thou !" He sought that intercourse, which
enahled him to promote the social virtues. His
familiar converse Avith publicans and sinners,
Avith which he had been reproached, rendered him
perfectly acquainted with the human heart, in
all its seductions and self deceptions ; and that

.. OF CHRIST. 323
benevolence of character which Avas so conspicu
ous when he was on earth, gives assurance to the
most timid of his followers, that he will be prompt
to recompense every endeavour to. obey him, and
to serve his cause. Offenders themselves maybe as
sured, that he A\ill not indulge to vindictive wrath,
but he will be inclined to merey, as far as the
plansof divine justice will admit. May wenot also
suppose, that judgment is committed to the Son,
in order to mitigate, as much as possible, the
awefulness of the solemn scene ? We were in
formed in the Jewish history, that the terror
Avhichaccompanied the promulgation of the moral
IaAv, from Mount Sinai, Avas insufferably great ;
so that " the people said unto Moses, speak thou
with us, and Ave will hear ; but let not God speak
Avith us, lest Ave die." If such an intermediation
Avas desirable, simply upon the promulgation of
{he moral law to the Jewish nation, the sanc
tions of which Avere confined to temporal con
cerns, how much more desirable, when a strict
scrutiny shall be made into the individual
observance of these laAvs, and the infinitely more
momentous sentence of condemnation or acquittal
is to be pronounced ?

y 2

324 THE EXALTATION
Thus have Ave endeavoured to investigate the
nature ofthe mediatorial office of Christ, as it
appears to us to be clearly stated in the sacred
writings. We have compared the Scriptures
Avith themselves, traced the conformity sub
sisting between the language which was current-
under the former dispensation, and the current
language under the covenant of grace. We
have also shewn, that the propositions we have
advanced, harmonize Avith the principles which
the God of nature has implanted in the human
breast ; and upon which he has acted in the usual
tenor of his conduct with the human race. We
have scrupulously adhered to the rules Avhicn
we had prescribed for our own observance. We
have been cautious not to build upon occasional,
or metaphorical expressions, but Ave have beeii
attentive to the constant reiterated language of
Scripture. The principles advanced, clearly
appear to us to be most rational in themselves,
most honourable to the moral attributes of
the Deity, and most consistent with the cha
racter of the great, the universal Father.
We trust that we have, under this article, also
displayed another characteristic excellency in
the Christian revelation, in the appointment of
such a Mediator between God and man; the
native excellence of whose character, the perfec-

> V V -V

OF CHRIST. 3£$
tion of whose obedience, whose benevolence
towards the whole human race, and the great
ness of Avhose sufferings for their sakes, so far
exceeded all that has been done and suffered by
the preceding prophets, or intermediates between
an offended God and sinful man.
In our conceptions, those statements which
Ave have considered as strictly scriptural, are
striking manifestations of the wisdom and
goodness of God, in the adopted mode of recon
ciliation. Tbey unite the affection of the Parent
with the venerable characters of the Legislator
and Judge. They indicate an abhorrence of the
offences which compassion resolves to pardon.
Such a degree of punishment is inflicted, as
eA-inces that no one can violate the divine laws
with impunity, although mercy forbids the pu
nishment to be commensurate with the demerit
of the transgressor ; for then would human hap
piness be annihilated. The sentence of con
demnation, denounced against sin, will be exe
cuted; for every soul that sinneth shall die.
The supreme Governor has been just to his
threatenings ; but he has mitigated the sentence,
which might have been eternal death ; and be
is become the justifier, passing a sentence of
final acquittal, upon all those who believe and
obev. We are thus made sensible of the

326 THE EXALTATION
enormity of our offences, by the mode of our
acquittal.' We are kept at a distance, as un
worthy to approach the throne of heaven, with
out a righteous intermediate, to whom the
whole merit of our pardon is ascribed. Our
advocate with the father, by submitting to a
death from which he was morally exempt, has
purchased a right to become the captain of our
salvation. By his resurrection from the - dead,
he has not only relieved every doubt, respecting
a future state, but he has given every assurance
to the sincere penitent, that his penitence is
accepted ; for the supreme Parent hath entered
into a solemn covenant, in which he engages,
that all who believe in 'his Son shall have ever
lasting life. .¦¦;
The Father of mercies not only thus promul
gates his hatred of sin, but also his love of
goodness. ' He recommends his Son to the
attention of the whole human race, with the
complacency of a Parent. " This is my beloved
Son, hear ye him." He confers exemplary ho
nours upon exemplary virtue ; for, in reward to
his obedience, he hath exalted him to be a Prince
and a Saviour, and appointed him to be his vicer
gerent in the kingdom of heaven. The media-:
tion of Christ is calculated, as it Avas ordained,
to call forth every devout affection ; substituting

OF CHRIST. 327
love, gratitude, admiration; in the place of. that
habitual awe and. terror, which pervaded the
Jewish dispensation. It recommends obedience,
from motives best adapted to a dispensation of
grace ; from gratitude to the Father, " who so
loved the world, that while we Avere yet sinners
Christ died for us," and " who spared not his own
Son, but gave him up fof us all ;" from gratitude
to the Son, "because we thus judge, that if
one died for all, then were all dead, and they
who live, should not live unto themselves, but
unto him that loved them, and gave himself for
them." The distinguished honours conferred upon the
immaculate Son of God, also present his dis
ciples with the most animating motives to excel
in all goodness, by obeying his precepts, and
imitating his example. We are assured, that the
exemplary Pious and Good, shall, like him, be
exalted in a future world, to stations of pecu
liar honour. Those " who turn many to righ
teousness, shall shine as stars in the firmament."
Those " who suffer with, or for him, shall also
reign with him." We cannot imitate his
example in a more acceptable manner, than by
uniting with our. piety towards, God, philan
thropy towards the whole human race; be
coming fellow- workers with him, in promoting

328 THE/EXALTATION
universal happiness; feeling the warmest senti
ments of pity for those who are ignorant of their
God, their Saviour, themselves, and their duty ;
and cultivating the most cordial and complacen-
tial affections, for those " who are of the house
hold of faith ;" " who love the Lord Jesus Christ
in sincerity ;" who " are the children of adop
tion ;" of the same family, travelling the same
road, and preparing for the same inheritance.
Such principles, duly cherished, would make
us ashamed of those little pettish contentions,
and uncharitable censures, generated by igno
rance, and fostered by pride, concerning specu
lative questions; all of which cannot be true,
and some of which are of no practical impor
tance. These are doctrines of inference ; and
as we are all liable to err, we should grant, with
one consent, the indulgence which we claim
from others.

Jesus Christ hath frequently declared to his
disciples, " Whatever ye shall ask of the Father
in my Name, he will give it you."* The Apos
tle Paul advises the Ephesians to give thanks
ahvays, for all things, unto God the Father, in
¦ i * John xv. 16.

OF CHRIST. 329
the Name of our Lord Jesus Christ.* He en
joins it upon the Colossians : " Whatever ye do,
in word or deed, do all in the Name of Jesus ;
giving thanks to God the Father, by him."-f-
Whenever the word Name is applied to God,
it is a generic term, as it were, in which is con
centrated all that is great and good. When it
is applied to the Son of God, it seems, in a simi
lar manner, to comprehend the whole of his
mediatorial character ; all that he has done, all
that he has suffered, the consequent power and
authority which he has received from his father,
to govern his church, and to communicate spi
ritual blessings, according to the respective exi
gencies of his people. We are commanded to
supplicate for every blessing in his Name ; that
our minds may acquire the habits of humility,
being deeply impressed with a sense ofthe dis
tance, at which our moral character have placed
us, from that Being who has made us : — It is to
evince that we are unworthy of receiving from
an offended parent, whatever may be requisite for
our happiness :— It is, moreover, to call to our
remembrance the greatness of our obligations to
him who has done so much for us ; to inspire us
with a reverence for that perfection of character
* Eph. v. 20. f Col. iii. 17.

330 THE EXALTATION, &c.
Avhich entitled him to do so much for us; and
with a solicitude to imitate Avhat Ave cannot
fail to admire : — It is to teach us to obey him as
our Lord and Sovereign, and revere him as our
future Judge:* — It encourages us also to " come
Avith boldness to the throne of grace," by recol
lecting theassurances given, that "whoever hear-
eth the Avord of Jesus, and believeth on bim
that sent him, hath everlasting life, and
shall not come-into condemnation, but is passed
from death unto life."f

* See Note K. f John, v. 2Q.

( 331 )

PART III.
ENQUIRY INTO THE EXTENT OF THE BLESSINGS
PROMULGATED TO THE AVORLD, IN THE GOS
PEL OF CHRIST.
We have remarked, that in all human plans and
projects, our estimation of the beneficence and
the Avjsdom of the projector, or the agent, wili
be regulated by the intrinsic nature of the good
to be produced, connected with the extent of
its promised advantages. As Christianity is the
last and best dispensation, as it is the comple
tion ofthe Di\ine plan, for the good of mankind,
it is natural for us to infer, that the proposed
good, will be as extensive as it is in the poAver
of infinite Beneficence to render it. These are
the first suggestions of reason, and they would
be cheerfuly indulged, had they received the
open sanctions of a divine revelation. But the
extent of these blessings is not clearly revealed.,
A dark mist hangs over the subject. Hence
the various disputations and diversities of opi
nion among speculatiA-e Christians. The ob
scurity may, with great propriety, stimulate our

332 ON THE PROBABILITY
enquiries, since it is a subject of so much
moment ; but as the truth can only be disco
vered by collecting the leading facts which
belong to it, and drawing just inferences from
them, and as we are so extremely prone to err,
respecting doctrinal inferences, no one should
arrogate to himself the right to dictate, or
enforce his opinions as essential articles of faith.
In this spirit we propose to pursue our enqui-
ries. The new dispensation is always represented as
a dispensation of Grace and Mercy ; as con
taining tidings of great joy to all men. It
represents the divine benevolence, in all its
ramifications, as earnestly engaged in the im
portant concern of man's salvation. Its sole
object being to reform and bless, it invites,
exhorts, admonishes. It is most ample in its
promises, as well as in its instructions. The
felicity in reserve for the righteous, is repre
sented in general terms, but these are most
encouraging. The expressions the most fre
quently used, are Life and Immortality. Life,
to which we know, by experience, that every
man is strongly attached ; and immortal Exist
ence, for which every man has an instinctive
desire. To the sincere Christian, the triumph over

OF UNIVERSAL SALVATION. 333
death and the grave is always represented as
complete ; they are not to have any future domi
nion over him. But what is to be enjoyed in
that life, is not fully or specifically revealed.
The joys of the heavenly state are described as
being, beyond the power of human conception.
" It is written, eye hath not seen, nor ear heard,
neither have entered into the heart of man, the
things which God hath prepared for them that
love him."*
The judgments denounced against the finally
impenitent, are not so frequently repeated, nor
are they enlarged upon in a similar detail. They
are occasionally, and as it were, reluctantly
introduced. " Knowing the terrors of the
Lord," his inspired messengers think it their
duty " to persuade men," from motives operat
ing upon tbe less noble passions of fear and
dread ; but they greatly prefer expatiating upon
the manifestations of love, from that Being whose
moral essence is benignity. We are, however,
assured, that the punishment ofthe incorrigibly
wicked, will be great and terrible; particu
larly of those who reject this last and best dispen
sation of mercy : that it will be proportionate
to their guilt in preferring darkness to light,
and the pleasures of sense to the high reeom-
* I Cor. ii, 9.

334 ON THE PROBABILITY
pense of virtue. " For, if Ave sin wilfully,"
says the writer to the Hebrews, " after we have
received the knowledge of the truth, there
remains no more sacrifice for sin, but a certain
fearful looking for of judgrnent, and fiery indig-
natjon, which shall devour the adversary. He
that despised Moses's law, died without mercy,
under two or three Avitnesses ; of how much sorer
v punishment, suppose ye, shall he bethought
Avorthy, Avho hath trodden under foot the Son
of God, and hath counted the blood of the. cove
nant, whereAvith he was sanctified, an unholy
thing, and hath done despite to the spirit of
grace ?"* This writer says, also, in the same
epistle, " It is impossible for those who were
once enlightened, and haA7e tasted of the hea
venly gift, and were made partakers of the
Holy Ghost, and haA7e tasted the good word of
God, and the powers of the Avorld to come, if
they shall fall aAvay, to reneAV them again unto
repentance; seeing they crucify to themselves
the Son of God afresh, and put him to open
shame."'|' He illustrates his position by the fol-
loAving allusion, " for the earth, which drinketh
in the rain that cometh oft upon it, and bringeth
forth herbs meet for them, by Avhom it is dressed,
receiveth blessing from God; but that which
* Heb. x. 28, 29. f Heb. vi. 4, &c.

OF UNIVERSAL SALVATION.

r» o :

beareth thorns and briers, is rejected, and is nigh
unto cursing ; whose end is to be burned." The
obvious meaning of this alarming passage is,
that since the Divine being operates upon the
mind of men, through the instrumentality of
various motiA7es placed before them, if they
cannot be influenced by the most powerful of
all motives, which never haAe been equalled, and
cannot be exceeded, nothing remains for them,
but to suffer the dreadful consequences of their
impious folly, to the utmost extent.

Whatever the nature of future punishment
may be, Ave must conclude that, as it appears
terrible in the eyes of Omniscience, it must be
terrible in itself. But many things respecting
it are involved in darkness. Nor can Ave, for a
moment, doubt the Avisdom of this conceal
ment. In every case, and at every period, the
AA-isdom of God has adapted the degree of infor
mation, precisely to the immediate exigencies
or capacities of his creatures. In no one instance
has the Deity condescended to gratify im
patient curiosity. This would be injurious to
that confidence, or implicit faith in his promises,
Avhich is always represented as being acceptable
to him, and is so becoming in us. If we may

336 ON THE PROBABILITY
thus express it, although he has clearly illumi
nated the path which leads to virtue and happi
ness, he has ever been cautious not to throw
superfluous light into the eyes, which might daz
zle and confound, or might augment the num
ber of our impertinent enquiries. Our Saviour
tells his disciples, " I have many things to say
unto you, but ye cannot bear them now."*
Although this declaration may relate to his own
sufferings, to their future initiation into the
nature of his spiritual kingdom, the calamities
Avhich should overwhelm the JeAvish nation,
and the persecution which they were to endure,
at a future period ; yet it is consonant with the *
usual tenour of his conduct, and correspondent
Avith the whole plan of Providence. When the
disciples asked him, " Lord, are there few that
be saved ?" The question was censured as im
pertinent, and he directed their attention to
what was of infinite importance to themselves ;
" Strive to enter in at the strait gate, for
many, Iisay unto you, shall seek to enter in, and
shall not be able."f A similar curiosity induced
them to enquire concerning the man who was
blind from his birth ; " Master, Avho did sin,
this man, or his parents, that he was born blind?"
It was, probably, their intention to lead him
* John vi. 12. f Luke xiii. 23.

OF UNIVERSAL SALVATION. 337
into a discourse concerning a pre-existent
state ; but, as his mission entirely related to a
future existence, and not to any that might
have been prior to the present state of things ;
he contents himself with' informing them, that
the infirmity of blindness Avas neither a punish
ment for this man's sins, nor for his parent's ;
but that it presented their master with another
opportunity of confirming their faith in him, by
a miraculous restoration of sight. After the
resurrection, Avhen the faith and confidence of
the disciples, in their Divine master, Avere restored
and confirmed, they expected that they should
be made minutely acquainted with his future
plans. " When they Avere come together, they
asked him, saying, wilt thou at this time
restore again the kingdom to Israel r" The very
statement of the question, manifested that they
were not prepared for a proper answer ; for they
were as yet ignorant of the spiritual nature of
Christ's kingdom — And he said unto them, " It
is not for you to know the times, or the seasons,
which the Father has put in his own power ; but
ye shall receiAe power after the Holy Ghost is
come upon you."* In like manner, Avhen Peter
was informed of the calamities of his advanced
years, he was inquisitive concerning the fate of
* Acts i. 6.
z

338 ON THE PROBABILITY
other disciple, John. This was a question of
mere curiosity, and it Avas evaded. " If I will
that he tarry till I come, what is that to thee,
follow thou me."* Under the Jewish dispen
sation, most of the prophecies, both of mercy
and of terror, were expressed in ambiguous lan
guage, and rendered capable of various interpreta
tions; but they Avere well calculated to encou
rage, or to alarm and terrify ; and these were their
sole objects. Truths, which it is essential to
human happiness to be known, and which the
human faculties had not discovered, during the
lapse of ages, are finally revealed to our admi
ring eyes. Events in the womb of futurity
will, in their due time and order, be brought
forth into the light. Truths, which are ob
scurely or ambiguously expressed, can only be
knoAvn when incidental circumstances throw a
due degree of light upon them ; when the
dispositions of men, and the mental powers,
become properly qualified for the office of
investigation ; which was not to be expected in
the earlier periods of their exercise.
It is a remarkable fact, that the future destiny
of the Wicked is expressed, not only in ambi
guous phraseology, but in terms which apparently
contradict each other. It is said, that in the state
* John xxi. 28.

OF UNIVERSAL SALVATION. 339
of future.. punishment '• there shall be weeping
and gnashing of teeth; that they shall depart
into everlasting fire, prepared for the devil and
his angels : where the Avorm dieth not, and the
fire is not quenched ;" and we read in the Reve
lations, that •" the smoke of their torment
ascendeth for ever and ever." We are also
told that '¦ the wages of sin is death" that
'' the wicked shall be destroyed from the pre
sence of the Lord, and the glory of his
power;" and it is indubitable that the terms
indicative of destruction, constitute the predo
minant phraseology, respecting the incorrigibly
wicked. But it is as explicitly stated, that the
wicked shall rise from the dead, as well as the
righteous ; " for we must all appear before the
judgment seat of Christ, that every man may
receive according to the deeds done in the body,
whether they be good, or whether they be
evil;" that some shall be beaten with few,
and some with many stripes, according to the
degrees of their guilt. We read, moreover, of
a second death, that shall have power over some
but not over others ; and again we read, that "the
last enemy that shall be destroyed, is death."
Although the blessedness of the righteous is
expressed in varied phrase, and their felicity is
placed in different points of view, yet these are
z 2

340 ON THE PROBABILITY
not inconsistent with each other. They al!
unite to inspire the pious Christian Avith the
humblehope, that he shall possess glory, honour,
and immortality.
That the obsurity, respecting the state of the
Avicked, was designed, there can be no reason
able doubt. It was as easy to be explicit in
the one case as in the other. It is most pro
bable that no definite statement could have been
made, at an early period, in the infancy of
human reason, and in the centre of barbarian
principles, when imagination and wild conjec
ture always take the lead, without its having been
productive of the most pernicious consequences.
Had the severity of punishment been fully re
vealed, and displayed in all its horrors, the
human mind might have been overwhelmed
with anguish. Even the most righteous and
pious of men, might have been so deeply
impressed with a consciousness of their own
infirmities, as to suffer inextinguishable dread,
lest they also should come into this place of
torment; while the incorrigible wickedness,
of those most dear to them, would fill their
souls with insufferable agonies. On the other
hand, should any rays of mercy have shone)
distinctly through this dreadful gloom, upon
unprepared minds, the salutuary force of

OF UNIVERSAL SALVATION. 341
terror, which is the most powerful in its
influence of all the passions, upon sordid and
uncultivated minds, might have been destroyed.
A single ray of hope might have operated, as
the expectations of a reprieve are frequently
knoAvn tooperateupon condemned criminals, and
have entirely checked any incipient attempts
at repentance.
The passages, however, notwithstanding the
obscurities that surround them, exist; they
must exist for an useful purpose. They must
each of them have some specific meaning, and
as God cannot contradict himself, they can be
contradictory in appearance only. The time
must come in Avhich they will be rationally
explained, or they would occupy an useless
place in the revelation of God. But as no other
revelations are to be expected, the explanation
can only be obtained by the due exercise of our
rational faculties, upon competent documents
placed before us.
The obscurities in which this subject is
involved, relate to the object or design, and the
duration of future punishments. Its precise
nature cannot be known, and its place can be or
no moment. As the local situation of future bliss
is not circumstantially revealed, we cannot
expect information upon this point. The object,

342 ON THE PROBABILITY
and the duration of future punishments, are of
infinite moment.
The general, and indeterminate expressions
of scripture, have given rise to three hypo
theses, very distinct from each other. These
we shall proceed to consider; as an opportunity
Avill thus present itself of examining those pas
sages of scripture, upon which each hypothesis
is professedly founded. Nor shall we neglect
to apply the maxim we have advanced at the
commencement of this disquisition ; " when dif
ferent parts of Scripture seem to oppose or con
tradict each other, those explanations which
are most consonant to reason and most Avorthy
'of the Deity, ought to be adopted."
Some, indeed a great majority of Christians,
have, for many ages, strenuously supported the
doctrine 'of the absolute, irremediable, eternal
misery of myriads and myriads of souls, that die
in an impenitent state, enemies to God by wicked
works. Nor have these christians manifested a
modest diffidence, concerning this intricate sub
ject, so becoming the obscurities Avhich surround
it, but they have peremptorily enforced their .
interpretations of scripture language, as infallible
truths, Avhich it is dangerous to disbelieve or to

OF UNIVERSAL SALVATION. 343
©ppose. Let us examine whether they have not
been too precipitate.
The tremendous hypothesis is founded upon
some of the expressions already cited. Our
Saviour, even the benignant Jesus, says, that
in the final punishment of the Wicked, not only
" there shall be weeping and gnashing of teeth,
but that the worm shall not die, nor the fire be.
quenched ;" and that the righteous judge shall
say, " depart ye cursed into everlasting fire, pre
pared for the devil and his angels."
This is very strong and very alarming lan
guage. It must have a signification of infinite
moment; but this signification must be con
sonant with those sentiments, which it is our
duty and happiness to entertain, concerning the
essential benignity of the universal parent, and
also with the general tenour of scripture phra
seology. We may observe that the expressio'ns of so
terrific a nature, are comparatively few. They
are occasionally and incidentally used. They
manifestly belong to the class mentioned in our
third rule, respecting the interpretation of scrip
ture language. Some of them are obviously
metaphorical, and cannot . be the basis of first
principles. Their object is to enforce or to
illustrate, truths already known or admitted.

344 ON THE PROBABILITY
In the interpretation given of them, which
expresses a conscious existence in eternal misery,
they contradict the current language of scrip
ture, which uniformly denounces, death, destruc
tion, perdition, as the portion of the wicked;
and it has been sheAvn above, that the meaning
of these terms is fully explained to us, by the
sentence pronounced and executed, upon Adam
and all his posterity. The execution of this
sentence maybe attended with that horror so
emphatically expressed by weeping and gnashing
of teeth ; and the escape may be as impracticable
as it would be to destroy a never-dying Avorm,
or to. extinguish an inextinguishable fire.
But the strong expressions now quoted, are,
jn their very contexture, metaphorical, and, ac
cording to every system, demand an explana
tory solution ; for they cannot possibly contain
any literal facts.. Weeping and gnashing of
teeth, cannot be reconciled to the ideas, univer
sally formed, of a spiritual body. Nor can Ave
possibly suppose that an eternally material
worm, shall be eternally gnaAving upon an imma-.
terial being, or a spiritual body ; or that the
same subject, shall also be exposed to the opera
tions of a material and eternal fire, without being
transmuted or consumed by that pervading and
destructive element. That these are congru-

OF UNIVERSAL SALVATION. 345
ities, must be universally allowed ; and they
can only be escaped, by our having recourse to
some explanations which shall be more pertinent
As neither the worm nor the fire can be eternal,
in a literal sense, to apply the Avords to the
subject operated upon, is, in reality, an arbitrary
assumption, a mere conjecture ; and a question
remains, Avhether the term of his existence may
not be as indefinite, as that of the gnawing
worm, or consuming fire; must be ?
As this severe interpretation is conjectural,
and may be false, we are at liberty to adopt
another, which we cheerfully acknowledge ought
not to be received, until it be brought to the test
of reason and scripture. The following may
possibly be the import of these expressions.
The wretched offender may be condemned to
suffer intense agony of mind, and a perpetuity
of the most painful sensations, either during the
whole of his existence, or during the period that
his extreme demerits shall continue, that is, until
his character shall be changed. As long as the
subject shall remain in his state of depravity;-
there will, according to the force of the meta
phor, be food for a gnawing worm, and the
scorching flame. The worm shall not sud
denly die, nor shall the firehe suddenly quenched.
The dreadful process shall uninterruptedly con-

346 ON THE PROBABILITY
tinue, until the purpose of destruction, or of
transmutation, shall be accomplished.
We shall adduce some observations in support
of the above solution, and we invite the advo
cates for the hypothesis we oppose, to search the
scriptures with similar diligence, that an impar
tial comparison may be made.
The prophet Isaiah, in describing the dreadful
judgments which aAvaited therebelliouslsraehtes,
says, " The sinners in Zion are afraid, fearfulness
has surprised the hypocrite ; who among you
shall dwell with devouring flames? Who among
you shall dwell with everlasting burnings ?" No
man can rationally suppose, that the prophet
refers to the eternal torments of hell, for he is
not speaking of that subject ; and it is plain,
from what has been already urged, that the Jews
would not have understood him. The same
prophet utters also the following remarkable
expression, " they shall go forth, and look upon
the carcases of the men that have transgressed
against me, for their worm shall not die, neither
shall their fire be quenched, and they shall be an
abhorring unto all flesh.*
The expressions of our Saviour, which are
the basis of the system under examination, are
manifestly a quotation from this sublime pro-
* Isaiah hi. 24.

OF UNIVERSAL SALVATION. 347
phet, Avhich he applies to the future condition
of the wicked. "It is better for you to enter
into life maimed, than having two hands to go
into hell, where the Avorm dieth not, and the
fire is not quenched."
That the prophet, iu the above passage, in
tended to express a painful, protracted, and dis
graceful consumption of the body, cannot admit
of a doubt; but from the very nature of the
subject, the process must finally terminate. In
fact, it is already terminated, notwithstanding
it is said of the fire, that it Avould be everlast
ing. Where then is the obligation, according
to the laws of reason, or the rules of just criti
cism, to distort this quotation from its primitive
sense, and render the terms absolute, when
uttered by the Saviour of mankind : And for
hoAV dreadful a purpose is this distortion made ?
It is to condemn a fellow-mortal, and a fellow-
sinner, into an eternity of woe ! Surely, we
ought to pause, and tremble at the brink ; not
rashly to plunge into so awful a sentiment.
, The other term, everlasting fire, is also adduced
in support of the doctrine of eternal misery.
But, it is to be observed, that the whole- of the
argument resting upon this term, rests upon the
arbitrary assumption, that Everlasting is ahvays
to be understood in the most absolute sense,

348 ON THE PROBABILITY
or as being synonymous with the word eternal;
a duration Avhich is literally without a termina
tion. But by what laAV are we compelled to
consider it in this absolute sense ? Strong ex
pressions are daily used by the moderns, who
profess to observe much greater precision of
language,, than was usual among the ancients,
in a manner which is not consonant with their
literal import. How frequently do we use the
words ever and never, Avithout any reference to
an eternal duration ?
But if we carefully attend to the nature and
genius of scriptural language, we shall discover
that the Avord everlasting, is always used with
peculiar accuracy and precision ; and this very
circumstance fully evinces, that the interpreta
tion of it, usually given by theologians, is not
only erroneous, but extravagant. It is generally
employed in a sense infinitely short of an eternal
duration ; and the application of it, in the'most
absolute sense, may be considered as an exception
from the general import, authorized, and vindi
cated by the peculiar nature of the subject, to -
which it is thus applied.
It is said, in the Epistle of Jude, that " the
cities of Sodom and Gomorrah, suffer the ven-
geance of everlasting fire;" and from history,
we learn, that the fire was not suddenly or ab»

OF UNIVERSAL SALVATION. 349
ruptly extinguished. Those cities Avere de
stroyed without a vestige remaining ; the
devouring fire raged with unabating fury, until
it had consumed all that the element could con
sume. Should any one be inclined to apply the ex
pression, to the souls of the AAicked inhabitants
in a future state, the extraA-agance of such an
application would be sufficiently exposed, by
observing, that the Apostle obviously refers to
an historical fact, which was familiarly known by
those to whom his Epistle is addressed ; and,
therefore, it cannot relate to the world unknoAvu.
*' Even as the cities of Sodom and Gomorrah,"
savs he, " and the cities about them, giA-ins:
themsehes over to fornication, and going after
strange flesh, are set forth for an example, suffer
ing the vengeance of eternal or everlasting fire,
— so,- aii^g. No sufferings in a future state
can serve as an example, to the present race of
beings. That tbe wicked perpetrators of such enor
mous crimes, shall not escape punishment, we
learn from an expression uttered by our Saviour.
But his statement gh-es no countenance to the
doctrine of irremediable woe; on the contrary,
he says, " that it shall be more tolerable for
Sodom and Gomorrah, in the day of judgment,

350 ON THE PROBABILITY
than for this generation." An expression, which
demands a much less terrific construction.
From the above example, we learn that the
punishment which was declared to be everlast
ing, endured without intermission, as long as the
subject existed ; and this indicates, in every case,
the precise signification of the term. We are
not to pronounce, in a peremptory manner, ac
cording to the sound of the word everlasting,
to a modern ear, but according to the nature of
the subject to which it is applied. In this sense
is it invariably used in the sacred writings, and
it constitutes a peculiar idiom of their lan
guage. " I do set my boAv in the clouds, and it shall
be for a token of a covenant betAveen me and
the earth. And I will look upon it, that I may
remember the everlasting covenant betAveen God
and every living creature, of all flesh, that is
upon the earth."*
" You shall keep a feast to the Lord through
out your generations : you shall keep it a feast,
by an ordinance for ever."
" The righteous shall dwell in the land for
ever," says the Psalmist, " I will praise thy
name for ever." " Wherefore, if meat make
* Gen. ix. 13. 17.

OF UNIVERSAL SALVATION. 35 f
my brother to offend, I will eat no flesh while
the world stands; si? to vmwx everlastingly ; or
as long as my life continues.
In these cases, the nature of the subjects ex
cludes the idea of an absolute eternity. Innu
merable are the instances which might be
adduced, where the words a»wv and xiuvog, which are
mostly translated everlasting, necessarily signify
a limited duration ; by their application to sub
jects, which are, in themselves, of a transient,
or perishable nature. But when the terms are
applied to the eternal God, they must, by the
same rule, signify an eternal duration,' in the
most absolute sense.
" From everlasting to everlasting, thou art
God." " Thine is the kingdom, power, and
glory, for ever." " To him who only hath
immortality, be honour and poAver everlasting,"
&c. &c.
The abettors of the sentiments Ave are oppos
ing, lay great stress upon a particular expression
of our Lord, who, in terminating his descrip
tion of the solemnities of the last judgment,
declares, " these (the wicked) shall go away into
everlasting punishment, but the righteous into
life eternal." They state, that the words in the

352 ON THE PROBABILITY
first part of the sentence, translated everlastings
and those in the latter, translated eternal, are
precisely the same in the original. nrcXcvs-ovlon
They allege, that as the word aiSmov is ac<?
knowledged to signify absolute eternity, respect-;
ing the righteous, no rules of criticism will
admit of a limited sense when applied to the
state of the Avicked. But the inference, how
ever plausible, is not conclusive. If the senti
ments advanced above, be accurate, that the,
duration annexed to the term everlasting, is to
be regulated by the nature of the subject, we
must have recourse to the subject for an expla
nation ; and by a due attention to the subject
before us, we shall discover a meaning by which
the parallel will not be disturbed, although we
reject the melancholy inference.
The Righteous will enjoy everlasting life, in
the most absolute sense, because they are Righ
teous, and because they will be eternally con
firmed in goodness. They Avill dwell in the
presence of God, and of the Lamb, for ever, and
they will sin no more. If they acquired the
character of being righteous, during their con
flicts Avith their spiritual enemies, in this state

OF UNIVERSAL SALVATION. 353
of trial, we may be assured that tbey will not
degenerate in those purer regions. Their love
of piety and of virtue, shall be as immutable as
the everlasting inheritance they shall possess.
Were it possible for them to rebel, they Avould
suffer ejection, as is reported of fallen angels*
The depravity of the wicked must, in the strictest
sense of the word, be eternal, to expose them
to a . punishment of equal duration with the
blessedness ofthe Righteous. Should their tor
ments finally consume the Avicked, their exist
ence and suffering would cease together. The
Avorm can no longer gnaw, or the fire inflict
anguish. If the punishment should prove cor
rective, it must, according to the invariable sense
of the term everlasting, cease to be eternal.
The wicked only are to be punished, but they
will be no longer wicked ; the worm Avill not
die, as long as there remains a cause of contri
tion and remorse ; beyond this, it cannot live.
The fire will not be prematurely extinguished,
so long as the dross remains, but the gold that
is, purified, is never left in the furnace. Should
chastisement produce reformation, reformation
Avill. ensure pardon from that Being who has
declared, with a strong asseveration, " that he
delighteth npt in the death of a sinner, but had
rather he would return and live."
a a

354 ON THE PROBABILITY
In all the cases quoted above, we have been
enabled to decide Concerning the precise signi
fication of the word everlasting, by our being
made acquainted Avith the subject to which it
Avas applied. Where that Avas in its nature tran
sient, the term was also of a transient import;
where the subject is absolutely permanent and
immutable, everlasting must also be considered
in the most absolute sense. But when the future
punishment is said to be everlasting, Ave must
be made acquainted with the nature and design
of the punishment, before we can judge of the
extent of its duration, and in what sense the
ivord is to be construed. For, the rule autho
rized by every other example, is, that the dura
tion of the subject is not to be predicated by this
term, but the extent of the term itself is to be
ascertained from the nature of the subject.
But if we further attend to the expressions
employed by our Lord, in the passage under
consideration, we shall perceive an important
discrepancy in his mode of stating the rewards
of the Righteous, and the punishment of the
Wicked. It is not said of the Wicked, that
they shall go into eternal life, an eternal life of
misery, which is the language preferred by our
hypothetic reasoners, and Avould be the most
pertinent, if their system were true. Nor is

OF UNIVERSAL SALVATION. 355
there a single passage in which it is declared,
in a manner equally explicit, that the Avicked
shall rise again into a life and immortality of
absolute misery. It remains for those Avho believe
that such Avill be their destination, to explain
the cause of a distinction universally observed ;
or why does the revelation of God ahvays avoid
those expressions Avhich they always prefer?
It has also been urged, that a reiteration of
the Avoids, as in the expressions^/row everlasting
to everlasting, must imply an eternity in the
absolute sense.
We might observe, in answer, that this asser
tion appears not unlike a concession, thatthe sin
gle term is destitute of sufficient force to express
the idea. So likewise is the reiteration itself;
for many instances may be produced, Avhere
similar phraseology is applied to subjects Avhich
cannot admit of this interpretation. David
says, " So shall I keep thy laAV, continually for
ever and ever." " I will praise thy name for
ever and ever." " Let all flesh bless thy name
for ever and ever."
Other modes of using the same term are also
adopted to give it additional force, in subjects
where absolute eternity must be excluded. It
is not unfrequently thought by the writer to be
inadequate to his subject, without an auxiliary
a a 2 .

356 ON THE PROBABILITY
to increase its force. The Septuagint version,
has the folloAving expression in the song of
Moses^ " the Lord shall reign everlasting upon
everlasting, and farther, rov aima, nat iw atwvtxj xxr
iii. Exod. xv. 18. They that turn many to
righteousness shall shine as the stars, u; t«?
aiwva? uou ill, to the ages and farther, Dan. xii. 3.
We Avill walk in the name of Jehovah our God,
si? rov aMva. xai cmxeivix, to the age, and beyond
it. Mich, iv, 5.*
Once more; there are some very strong-
expressions in the book of Revelations Avhich
are adduced in support of , the doctrine of
endless torment. From these Ave will select
the following', as our observations will be
equally applicable to every other.
" If any man Avorship the beast, and his
image, the same shall drink of the wine of the
wrath of God, and he shall be tormented with
fire and brimstone, ni the presence of the holy
angels, and in the presence of the lamb, and
the smoke of their torments ascendeth up for^
ever and ever, and they shall have no rest day
nor night.f
Perhaps the proper answer to the arguments
deduced from these, and other expressions of a
* See Note L. f Rev. xiv. 9—12.

OF UNIVERSAL SALVATION. 357
similar complexion, would be to maintain, that
as no frail mortals have been found worthy to
open the seals of this mysterious book, there is
much danger in trusting to their interpretations
of its peculiar phraseology, in support of any
peculiar dogmata. Its language is confessedly
figurative beyond example, containing the very
caricature of imagery, if Ave may be allowed
the expression. We might attempt to erect an
edifice upon a whirlwind, as successfully as to
establish a theological question upon such a
basis. Since this book itself requires an expla
nation, it is impossible to deduce an argument
from it, upon the present question, that can be
supposed to convince a doubtful mind. The
terms, the beast, his image, to drink of the wine
of the wrath of God, fire and brimstone, day
and night, are figurative. Nor can any man,
who is not, Ave had almost said, supersaturated
with his system, really suppose that the holy
angels and the lamb, will be eternal spectators
of eternal scenes of misery ! We are, therefore,
authorized to enter a protest against the literal
interpretation of particular parts of this figura
tive scenery, as long as the genuine sense of
the passages themselves remains in perfect ob
scurity. But lest this answer should appear evasive

358 ON THE PROBABILITY
and unsatisfactory, we shall remind our oppo-,
nents, that synonymous expressions are Used in
the Old Testament, in a connection Avhjch
Avould render the idea of eternal existence in
misery, incongruous and absurd ; and, conse
quently, the words translated everlasting in
such passages, must lose the dreadful emphasis,
which is so arbitrarily given to it.
It Avill be sufficient to transcribe the fol
lowing sublime passages from the prophet
Isaiah.* " Come near ye nations to hear, and hearken
ye people, let the earth hear, and all that is
therein ; the world, and all things that come
forth of it. For the indignation of the Lord
is upon all nations, and his fury upon all their
armies. He hath utterly destroyed them; be
hath delivered them to the slaughter. Their
slain also shall be cast out, and their stink shall
come up out of their carcasses, and the moun
tains shall be melted with their blood. For my
sword shall be bathed in heaven ; behold, it shall
come down upon Idumea, and upon the people
of my curse, to judgment, &c. For it is the
day of the Lord's vengeance, and the year of
recompences for the controversy of Zion. And
* See ch. xxxiv.

OF UNIVERSAL SALVATION. 359
the streams thereof shall be turned into pitch, and
the dust thereof into brimstone, and the land
thereof shall become burning pitch. It shall not
be quenched night nor day, the smoke thereof shall
go up for ever, from generation to generation, it
shall lie waste, none shall pass through it for ever
and ever."

Let us now consider this subject in another
point of view.
It is acknowledged, by every Christian, that
in the JeAvish religion, the manifestations of
the divine goodness were not so uniformly or
conspicuously displayed, as in the gospel of
Christ ; and yet under that dispensation all the
Pious exultingly acknowledged, that the mercy
of the Lord endureth for ever.
At the solemnity of placing the ark in the
temple of Solomon, " the musicians lifted up
their voices with the trumpets and cymbals, and
instruments of music, and praised the Lord,
saying, for he is good, for his mercy endureth
for ever." Upon the dedication of the temple,
when Solomon had made an end of prayer, the
children '^flsrael bowed themselves with their
faces to the ground, and worshipped and praised
the Lord, saying, "for he is, good, for his mercy
endureth for ever." " Sing unto the Lord,"

360 ON THE PROBABILITY
says David, " Oh ye saints of his, and give
thanks at the remembrance of his holiness, for
his.anger endureth but for a moment." In many
of the Psalms of this divine poet, the ever
lasting goodness of God is the subject of his
rapturous devotion. " O give thanks unto the
Lord, for he is good, for his mercy endureth for
ever." " Oh give thanks unto the God of
Gods, for his mercy endureth for ever, &c."*
If the manifestations of this mercy Avere con
fined to the distinguished faA7our shewn to the
cliosen people, which was to terminate with
the termination of their political state, the
words for ever must be confined to. a very
limited duration. If they are to be understood
as expressi\re of the essential benignity of the
divine character, there must be a termination to
the misery of all his creatures, or his mercy
cannot endure for ever. For what are Ave to „
understand by mercy, if not a kindly disposi
tion towards offenders ; being slow to anger, and
ready to forgive? Is- it decent to interpret these
words in the most absolute sense, when con
nected Avith the infliction of punishment, and
ascribe to them such narrow limits when they
refer to his pardoning mercy ?
The above considerations must surely evince,
that we are not under the painful necessity of
* See the whole of the 136th Psalm.

OF UNIVERSAL SALVATION. 361
explaining those solemn declarations occasi
onally used, respecting the punishment of the
wicked, according to the prevailing sentiments
attached to them. The eternal misery of the
reprobate was no part of the ministry given to
the apostles, when they were sent forth to preach
the gospel. They Avarned sinners, that if they
continued impenitent they Avould aggravate their
guilt; but they were not commissioned to pro
claim the eternal misery of all those who should
neglect the gospel. Their threats were occa
sional and indefinite ; their promises absolute
and intelligible; Life, Immortality. Their
more acceptable office was to proclaim the glad
tidings of salvation, and to assure the human
race that the Son of God was not. sent into the
world to condemn the world, by proclaiming
the horrid tidings of damnation into irreme
diable woe, to the multitude, but to call men to
repentance and salvation.

The next hypothesis we shall consider, re
spects the absolute annihilation of the Wicked
and Impenitent, which its advocates maintain
to be more consonant with reason and justice,
than the preceding ; as well as with the explicit
and current language of Scripture. They urge
that, since Life is uniformly considered as a

362 ON THE PROBABILITY
blessing in these Scriptures, and valued as suck
by the living themselves, we cannot suppose a
greater judicial punishment, which it would be
consistent Avith the divine justice to inflict, than
to deprive an impenitent offender of a gift
which he is habitually abusing. In human Uavsj
the punishment of Death is deemed the severest
which can be inflicted, consistent with the
humanity of a civilized people ; and, by the
divine laAvs, under the Jewish Dispensation, it
was reserved for the most atrocious offences.
Criminals are generally disposed to submit to
banishment, slavery, imprisonment, and to a
great degree of corporeal suffering, that they
may escape the horrors of dissolution. There
is every reason to conclude, therefore, that the
death which is denounced, as the Avages of sin,
implies annihilation, or eternal death, in oppo
sition to that eternal life Avhich is promised to
the Righteous. This doctrine, they affirm, does
not militate against the justice of God ; for, as
the best of created beings cannot be entitled to
a perpetuity of existence, the Avicked cannot
possibly have any pretensions of -right. They*
have manifested, by the Avhole tenour of their
conduct, that they are unworthy to live; nor
can they suffer an injustice, in being deprived
of a blessing which they have abused.
To those who object, that it appears to be

OF UNIVERSAL SALVATION. 363
inconsistent with the divine wisdom to destroy
an innumerable multitude of beings, whose
existence he is able to perpetuate, and for which
man is apparently formed, they oppose an
answer from analogy. They remark, that the
Supreme Being does not, in other cases, bring
to a state of perfection, every production of his
hands, although it possess equal powers of
nature. There is, through the whole of the
animal and vegetable creation, a profusion of
existence ; but innumerable multitudes perish
without arriving to a state of maturity. Num
bers of blossoms fall from the trees, that once
promised an abundance of fruit. Myriads of
the smaller tribes of beings are swept off instan
taneously, and in the most rapid succession.
Not only animals innumerable, but a great
majority of the human species die prematurely.
But Avhat is of greater authority to Christians,
they maintain, that the Scriptures themselves
forcibly inculcate the doctrine of annihilation
respecting the Wicked ; that the passages, in
support of this doctrine, are very numerous,
*and as explicit as language can make them.
If we adhere to the rule, from which no one has
ever deviated without falling into errors, if we
expect to find the truth seated in plain, current,
intelligible language, and not in an. arbitrary
interpretation of occasional expressions and

364 ON THE PROBABILITY
metaphorical terms, death, perdition, destruction,
must be the future punishment of the wicked,
not an endless existence in absolute misery.
It has already been remarked, that the pas
sages of Scripture promising eternal life to
pious Christians, are innumerable ; and eternal
life is also promised to them in such a manner,
as to suggest the idea, that it belongs to them
exclusively. The natural inference is, that it canT
not, in any sense, be applicable to the Wicked;
nor is there a single passage in the Scriptures,,
which threatens an eternity of misery to the
wicked, in terms equally explicit and unequi
vocal, Avith the eternity of bliss inherited by the
righteous. Death, destruction, perdition, are the
terms perpetually employed ; which are not in
the least calculated to suggest the idea of a
conscious existence. "What fruits had ye of
those things of which ye are now ashamed,"
writes the Apostle Paul to the Romans ; " for, the
end of these things is death."* " For the wages
of sin is death, but the gift of God is eternal
life through Jesus Christ our Lord."y For, Avhen*
we were in the flesh, or carnally minded, the
motions of sin which were by the law, did
work in our members to bring forth the fruits
of death.% To be carnally minded is death,
* Rom. vi. 24. f Rom. vi. 21 . 23. J Ch. vii. 5,

OF UNIVERSAL SALVATION. 365
but to be spiritually minded is life and peace."*
" Sin, Avhen finished, bringeth forth death," says
St. James.
" Broad is the road that leadeth to destruc
tion"^ " Destruction and misery are in their
ways.".J " For many walk Avhose end is destruc
tion."^ " When the Lord Jesus Christ shall be
revealed from heaven, with his mighty angels in
flaming fire, taking vengeance of them that know
not God, and obey not the gospel of our Lord
Jesus Christ, who shall be punished Avith ever
lasting destruction from the presence of the Lord,
and from the glory of his poAver."||
" Be in nothing terrified by your adversaries,
which is to them an evident token of perdition,
but to you, of salvation,"^" "They that will be
rich, fall into temptation and a snare, and into
many foolish and hurtful lusts, which drown men
in perdition and destruction.'** St. Peter, attempt
ing to shew the fallacy of the argument, that
because the judgments of God are deferred, they
will not be executed, adduced the incredulity
ofthe Antediluvians, and the ten ibie conse
quences Avhich followed, " whereby the world
which then was, being overflowed with water,
perished ;" and he adds, " but the heavens and the
earth Avhich are noAv, by the same word, are kept
* Ch. viii. 6. f Mat. vii. 3. f Rom. ix. 2. § Phil. iii. 9.
|| 2 Thess. i. 2. ^ Phil. i. 28. ** 1 Tim. iv. 9.

366 ON THE PROBABILITY
in store, reserved unto fire against the day of
judgment, and perdition of ungodly men ;— the
Lord is long suffering to us-ward, not willing
that any should perish, but that all should
come to repentance." What evidence can be
adduced, that the Apostle, in this passage,
employs the same Avords in two opposite senses ;
ascribing temporal destruction simply to the
transgressions of the ancient world, and eternal
misery to ungodly men under the gospel ?
Such are the terms constantly used by the
Apostolic writers, when they expostulate Avith
the wicked. Nor can they be of a metaphorical
import, expressive of a meaning directly con
trary to the habitual usuage of them. For they
cOuld not have been understood, by the persons
to whom they were addressed, in any other
sense than that to which they were accustomed to
apply the words death, destruction, perdition^
perishing, &c. Not an individual among them
could have supposed, that by the expression,
the wages of sin is death, but the gift of God
is eternal life, that they equally imply an eter
nity of conscious existence, the one of misery,
and the other of bliss. As the Avords S-awtloj,-
onruXutx, o-w7fi/u/Aa,oA£.9-fo?,had never been applied to
eternal duration by any Greek author, it is
extravagant to imagine that the Apostles Avould
have selected them, to express Avhat might have

OF UNIVERSAL SALVATION. 367
been easily expressed in more explicit language.
Such language, in all ages, and in all nations,
'conveys the idea of privation only, or dissolution,
and is totally inapplicable to a state of positive
misery. Thus far do the advocates for Annihilation
proceed Avithout embarrassment; and they mani
festly enjoy a superiority in argument OA7er their
opponents. But considerable difficulties sur
round an hypothesis Avhich appears to be so
well supported. It is positively asserted, that
" we must all appear before the judgment-seat
of Christ, that, all may receive the things done
in the body, according to that they have done,
Avhether it be good or Avhether it be evil;" and
that Christ shall denounce to the Wicked,
" depart from me, ye Avorktrs of iniquity, into
everlasting fire, prepared for the devil and his
angels." Are we to suppose that the wicked
shall be awakened from the grave, merely to
hear their doom, and then sink into a state of
complete annihilation? We are also assured that
there will be a gradation, in the punishment of
the Wicked, according to their comparative
• demerits; that it shall be more tolerable for the
ancient inhabitants of Sodom, Gomorrah, and
Ninevah, in the day of judgment, than for those
who reject the gospel of Christ ; that those
whose knoAV ledge of their master's x\ ill Avas

368 ON THE PROBABILITY
comparative ignorance, shall be beaten with few
stripes, for their transgressions ; but a severer
punishment awaits those who enjoyed and abused,
advantages which were infinitely superior. These
statements, are totally inconsistent with the
doctrine of immediate destruction. They require
a series of painful sensations, inflicted with
different degrees of severity, previous to anni
hilation. But a sentiment like this is surely to
be rejected. It is inconsistent with every prin
ciple of legislation, and every professed object of
punishment. It serv7es not either for correction
or example. The wicked are not to be reclaimed
by the severest chastisements. We cannot suppose
that these punishments Avill be necessary Avarn-
ings, to operatem terrorem, upon the Righteous in
a state of bliss, to prevent their revolting from
their allegiance. Nor dare we to imagine that
they are inflicted from a principle of revenge in
the divine mind; from a vindictive spirit; for
this alone can be harboured by the cruel and
relentless among men.
We shall submit the following solution of
these difficulties to our candid readers, to be
confirmed or confuted by superior critics. The*
former is most ardently desired.
The hypothesis now under consideration, is
built upon the assumption, that the expressions ,
Death, Destruction, Perdition, so frequently em-

OF UNIVERSAL SALVATION. 369
ployed in the sacred Scriptures, are perfectly sy
nonymous with absolute irremediable annihilation.
But are Ave compelled to submit to this assump
tion ? What proofs have been adduced that they
are synonymous? It has been remarked, upon a
former occasion, that various have been the
opinions of men concerning this death. It has
been considered as a separation of the conscious
principle from the material frame, and the term
has thus been confined to the dissolution of the
body, Avhile the soul is supposed to possess its
vital powers with increased vigour. The term
is more commonly applied to the dissolution
of the corporeal frame, and a total separation
from every thing Ave now enjoy by the posses
sion of life; a termination of all that we suffer
or enjoy in the present AA7orld, connected Avith
a gloomy uncertainty respecting a future exist
ence. As these different conceptions of men
actually exist, by Avhat laAV is it that the death,
destruction, perdition, threatened to the Wicked,
shall be construed into absolute annihilation ?
Or be applied to a state of irrecoA'erable non-
eutity ?
If Ave closely investigate the subject, Ave shall
discover that the supposition is arbitrary, and
Avithout a precedent. Nay, it is more, it is con
trary to every precedent. It opposes the Avhole
Bb

370 ON THE PROBABILITY
tenour of Scriptural language, which, as uoav can
be demonstrated, has applied these terms in a
sense totally distinct from annihilation. What
ever conceptions our progenitor Adam may
have formed, when the sentence of Death Avas
passed upon him; however vague, confused,
or hypothetical, the opinions of men, in every.
age, may have been, concerning the nature and
issue of death, the Resurrection of Jesus, his,
triumph over Death and the Grave, and the
assurances of eternal life through him, demon
strate, without the possibility of a reply, that
the Death, Destruction, Perdition, threatened;
and inflicted upon the sinners of the ancient
world, did not amount to the total irrecoverable,
extinction of being. Now we know that Death,
Destruction, or whatever term was used, had its
signification bounded by a period, a. »iuv ; and
that the Almighty did not resign his power of
subsequent restoration, according to the good
pleasure of his will. The execution of the sen
tence of death upon the whole human race, has
not disabled him from placing his beloved off-*
spring into a new state and constitution of
things ; into a new world, in which other scenes
shall present themselves ; so that, as the Apostle.
expresses it, " old things shall be done away,
and all things shall become new." Where, then,

OF UNIVERSAL SALVATION. 371
is the necessity, or the consistency, of annexing
the idea of absolute extinction of being, to similar
expressions, when they are applied to the Wicked
and Impenitent, who have finally rejected the
Gospel? What are the evidences that a similar
process shall not take place in the different ages,
or periods of eternity ? To which periods, the
terms Death, Destruction, Perdition, for the same
reason, and from a continuation of the same plan;
maybe equally applicable? For, those threa tenings
which were obviously confined to the present
period and state of things, were expressed in
language as formidable, as that Avhich is applied
to the state of the wicked in a future Avorld, and
in a future state of condemnation. , " The day
that thou eatest thereof, thou shalt surely die,"
was the. threatening pronounced to Adam ; and,
under the Gospel dispensation, the wages of sin
is death to the finally impenitent. I will de
stroy man whom I have created. Every living
substance shall be destroyed. The transgressors
shall be destroyed, says David, they shall be
destroyed for ever ; the Lord will utterly destroy
all nations. But this utter destruction Avill not
prevent their future Resurrection ; for, " as in
Adam all died, so inChrist shall all be made alive."
" The first man, Adam, was made a living soul,
the last Adam, a quickening spirit : for we must
Bb2

372 ON THE PROBABILITY
all appear before the judgment seat of Christ."
A process Avhich thus characterizes one aiuv, or
period, may possibly characterize another ; and
the application of similar terms to the punish
ment denounced, by no means forbids the expec
tation of a similar result ; nay, it authorizes us
to expect it. We have sufficiently shewn, that
in the use of the strongest terms, reference is
always made to particular states and periods ;
that the Avords everlasting, for ever, for ever and
ever, do not necessarily plunge us into the abyss
of absolute eternity. Whatever shall be as per
manent in its effect or operations, as the subject
shall be in its durability, is always, in the lan
guage of Scripture, described as everlasting.
Such decrees concerning them are, in a moral
and relative sense, everlasting respecting them ;
but to an absolute eternity they are totally irre
levant. Absolute eternity is frequently repre
sented as comprehending a congeries, an aggre
gate of lesser everlastings, if we may use' the
phrase. The hills are everlasting, but Jehovah
is the Rock of Ages, the Rock of Everlastings.
From everlasting to everlasting, he is God; he is
the same immutable being, through all the ages,
periods, changes, which his creatures may expe
rience. Finite beings, like ourselves, require
such representations, that our thoughts may

OF UNIVERSAL SALVATION. 373
repose, as it were, upon the divisions and subdi
visions of eternity, and not be lost in the immen
sity of the subject !
From the above observations it is evident, that
we are not compelled to annex to the terms
death, destruction, perdition, the idea of an irre
coverable loss. They may be applicable to the
future state of the wicked, in the same manner
as experience manifests, they have been applied
to the Avickedness of the present Avorld ; and
the future plans of Divine Providence may be
analogous to the laws and regulations, observable
among the present race of mortals. When it was
said to Adam, " in the day that thou eatest
thereof, thou shalt surely die," we know, from
historical facts, that the sentence was not imme
diately executed, and that he lived several hun
dred years after his disgrace. The punishment,
therefore, consisted in his being rendered mortal,
and subjected to all the painful contingencies
of mortality. A thousand years, to the Lord, are
but as one day. The events which he has pre
ordained, and Avhich must take place, at their
appointed periods, being present to the divine
mind, are frequently represented as being pre
sent in actual existence or operation.

374 ON THE PROBABILITY
We shall consider it of no small importance,
if the minute examination of scriptural evidence,
and the mode of reasoning we have pursued,
shall evince that neither of the hypotheses
under examination, have been established on a
solid basis. As it is most desirable that they
should both of them be false, it is pleasant to
learn that the arguments adduced to support
them, are extremely fallacious. It is a natural
and necessary inference, from each hypothesis,
that the mercy of God has its limits. They
profess to mark its precise boundaries. In the
one, we are astonished at the information, that
the abstract principle of personal justice, should
triumph over goodness and mercy ; too closely
imitating the self-love of revengeful man. In
the other, we may discover strict equity, and
there may be no just cause of complaint; but it
does not teach us to admire the infinitude of the
divine beneficence. We are disappointed in those
expectations, which Ave are naturally encouraged
to form, from the boundless goodness of God,
and even the declarations made, upon the first
appearance ofthe Messiah, that God sent his Son,
not to condemn, but to save the World.
The remoVal of the above errors, does 'riot
reveal to us the whole truth. But it shuts

OF UNIVERSAL SALVATION. 375
the door against despair, and it opens the door
of hope. It proves that the Lord may still be
waiting to be gracious. According to the pro
mises of the Gospel, those who believe and obey
are secure of happiness ; while the Disobedient
are Avarned of certain and dreadful, although in
definite, punishments. They are evidently ex
cluded from the covenanted mercy of God, which
is manifested in this new dispensation ; and
thtey are left in awful ignorance concerning their
future destination. Dark and impenetrable
mists surround them. Yet as nothing decisive
is revealed, a possibility remains that these
mists may not remain through all the ages of
eternity. It is possible, that unbelievers and
impenitent transgressors, who are not entitled to
the gift of God, eternal life, may again be sub
jected to the laws of a new life of affliction and
trial, and finally, to the condemnation of a second
death. Permanent existence can alone prove a
blessing, to those who have acquired a due degree
of moral excellency ; in whom the love of God,
and of their fellow- creatures, is the ruling affec
tion of the heart. All others are said to be dead,
while they live. They have the principle of de
struction in their moral natures ; for the natural
Avages of sin is death. But as in the present
state of existence, an intermediate space between

376 ON THE PROBABILITY
the sentence and its execution, is allowed for the
formation of a moral character, Avhich shall
be adapted to a state of felicity, it is not
irrational to suppose that a similar indulgence,
and similar acts of grace, may be experienced in
future periods of existence. It is possible that
their punishments shall prove corrective, which
will answer an important end; and not an act of
vindictiA7e justice merely, which will answer no
end to any being whatever. One fact is re
vealed to us, amidst these obscurities, that the
degrees of punishment will be correspondent to
degrees of guilt ; that some will be beaten with
feAV, and some with many, stripes, according to
the aggravations of the offence.
The above statement will appear novel to
many, but to no one, surely, can it appear either
extravagant or unfounded, and to all it must be
desirable. We are permitted to argue from ana?-
logy in dubious cases, and where no positive facts
forbid us. The statement is encouraged and sup,-
ported by incidental expressions, both by our
Saviour and his Apostles ; which appear more ap
plicable to future acts of grace, respecting those
who are exposed to a second condemnation, than
to any other part of the divine economy. Our
Saviour, in the affecting discourse with his dis-

OF UNIVERSAL SALVATION. 377
ciples, where he describes himself in the charac
ter of the good shepherd, who lays down his life
for his sheep, has the following remarkable ex
pression. " And other sheep I have, which are
not of this fold ; them also I must bring, and
they shall hear my voice, and there shall be one
fold, and one shepherd."* St. Paul, in that
celebrated chapter of his Epistle to the Corin
thians, where some important circumstances,
respecting the future world, are enumerated,
says, " For as in Adam all die, so in Christ shall
all be made alive ; but every man in his own
order; Christ the first fruits, afterwards they
that are Christ's, at his coming. , Then cometh
the end, when he shall deliver up the kingdom
to God his father; when he shall have put doAvn
all rule, and all authority and pOAver, For he
must reign till he hath put all enemies under his
feet. The last enemy that shall be destroyed is
death."j" Can the last enemy be destroyed, if
sin and misery are to be ; of eternal duration ?
Can thatdeath be destroyed, which holds myriads
of beings in an eternal captivity ? Can death be
destroyed, without the introduction of universal
life ? St. Paul, in his Epistle to Timothy, orders
that prayer, intercession, and thanksgiving, be.
* John x, 16. f 1 Cor. xv. 22—25.

378 ON THE PROBABILITY
made for all men ; for this is good and accepta
ble in the sight of God, our Saviour, Who will
have all men to be saved, and come to the know*
ledge of the truth. He adds, " For there is one
God, and one mediator between God and man,
the man Christ Jesus, who gave himself a ran
som for all men : to be testified in due time."* In
the mysterious book of the Revelations there are
hints given, which are less obscure when applied
to the above doctrine, than by any other expla
nation that can be devised. They mark various
distinctions of life and death, which must haA'e
specific applications, although it may not be in
Our power to comprehend them. Thus in chap.
xx. v. 5, " But the rest of the dead lived not
again, Until the thousand years were finished.
This is the first resurrection. Blessed and holy
be he that hath part in the first resurrection, on
such the second death hath no power,". &c.
Again, v. 12, "And I saw the dead, small and
great, stand before God ; and the books Avere
opened, and another book Avas opened, which is
the book of life ; and the dead Avere judged out
of those things Avhich were written in the books,
according to their works. And the sea gave up
the dead which were in it, and death and the
* 1 Tim. ii. 1.

OF UNIVERSAL SALVATION. 379
grave delivered up the dead which were in them ;
and they were judged, every man according to
their works. And death and hell were cast into
the lake of fire. This is the second death," &c.
The 21st chapter opens in the following manner :
" And I saw a new heaven and a new earth, for
the first heaven and the first earth were passed
away ; and there was no more sea. And I, John,
saw the holy city, new Jerusalem, coming down
from God, out of heaven, saying, the taberna
cle, the dwelling of God, is with men, and he
Will dwell with them, and they shall be his peo
ple, and God himself shall be with them, their
God. And God shall wipe away all tears from
their eyes ; and there shall be no more death, nei
ther sorrow nor cryings, neither shall there be any
more pain; for the former things are passed
away." It would be extreme folly to propose such
obscurities as the foundation of an hypothesis,
but it is gratifying to observe, that principles
rendered probable, by various coincidental cir
cumstances, throw some rays of light upon these
Obscurities ; for this augments the probability of
their being true.
We must again recall to our consideration,
some observations which have been made, con*

380 ON THE PROBABILITY
cerning the usual motives, or designs of punish
ment, observable in all human transactions. We
remarked, that punishments are inflicted from a
principle of resentment against evil conduct; — in
order to deter others from committing similar
offences ; — to protect good subjects from being
injured by the Avicked and unjust ; — and Avith the
desire of reclaiming offenders themselves.*
Surely, excepting there be an express revelation
to the contrary, it is most rational, and most
honourable to God, to ascribe to him the choicest
of these motives. We cannot imagine that he is
influenced by a spirit of resentment ; much less
could he retain his resentments, were the charac-i
ter of the subject to be totally changed by his
sufferings. To punish the Avicked in a future
world, in order to deter others from vice, has some
thing extravagant in the motive ; nor can it be
exempt from the charge of cruelty. No punish
ments can be necessary to awe the blessed into
permanent obedience. None of these considera
tions are admissible. Total annihilation of the
irreclaimable, it is true, may be an act of mercy.
For as misery and wickedness are inseparable,
there is no unjust or merciless severity in their
total destruction of the wicked, where they
* See page 191,

OF UNIVERSAL SALVATION. 381
cannot be subdiied/ But unless they were swept
from existence by one indiscriminating ordina
tion, the punishments nicely adjusted, to the
comparative demerits • of offenders, will require
the protracted torture of myriads, Avithout any
specific object in vieAV, worthy of a wise legis
lation. In a wise legislator, in an affectionate parent,
in a benevolent man, the motive the most ho
nourable, and the most approved, is to reclaim
the offender ; to replace him in the rank of vir
tuous society, and to give him an opportunity to
" bring forth fruits Avorthy of repentance."
"If any of you do err frdrh the truth," says the
Apostle James, " and one convert him, let him
know that he Avhich converted a -sinner from
the error of his way, shall save a soul from
death, and hide a multitude of sins."* It is most
natural to suppose that the Deity Avill himself
act upon the principle which he thus recom
mends, and Avhich is thus enstampt with his
approbation. We shall also remark, that the proper signi
fication of the Avord kfax<rn, in that passage
upon which so much stress is laid,f and Avhich we
translate punishment, is much more applicable to
* James, v. 19. f Matt. xxv. 46.

382 ON THE PROBABILITY
corrective punishment," than to extirpation, or
total destruction., Its root, xo\»^a>, signifies to
restrain, repress, to moderate, and to chastise, for
the purpose of reformation, but never to destroy.
If, therefore, the term everlasting be in its own
nature indefinite, and the proper signification of
xox«<r»f, be chastisement, by what authority shall
they be construed either into everlasting torment,
or absolute annihilation ? Tbey do not of them
selves pronounce so severe a sentence of con
demnation ; and we know not of any other ex
pressions more explicit, to justify these inter
pretations. As the expectation of a final reconciliation of *
all the intelligent children of God, to their uni- '
versal father, is not opposed by the language of
Scripture, consistently explained, thus is a belief
in the doctrine necessary, in order to render the
Scriptures consistent with themselves. The
obscurer passages, Avhich have any reference to
the extent, or the final issue of the Gospel dis
pensation, by being considered as pointing to
this very object, become more intelligible; and,
notAvithstanding the contrarieties in varied
phraseology, each representation has its distinct; .
and appointed place, illustrative of an uniformity
in the divine plan of universal and unbounded
benevolence.

OF UNIVERSAL SALVATION. 383

Wc cannot be without apprehensions that this
attempt to explain, what Ave have acknowledged
above to have been intentionally expressed in an
obscure manner, will be deemed bold and pre
sumptuous. We have in some measure antici
pated an answer by observing, that, although an
early display of his gracious purposes might have
been premature, yet it could not be the intention
of the Deity that these obscurities should be per
petua}. The expressions uttered must have a
sigpification ; and this can alone be discovered
by the united efforts of our reasoning faculties.
Tlie only question is, whether the exercise of our
faculties upon these subjects be premature?
Whether tbe important changes which have v
taken place in the state of man, will not enable,
authorize, and require us, to make a deeper
scrutiny into these most interesting subjects,
than could possibly have been done in the earlier
periods of Christianity ? The intellectual and
moral character of the human species, both
as individuals and in a collective, state, may
be considered as progressively forming ; and
human improvement consists in a regular ad
vancement from one stage to another. The
first state of uncultivated communities, is a state

384 ON THE PROBABILITY
of gross ignorance and inexperience. This is
succeeded by various exertions, more or less
feeble, more or less fortunate; necessarily
accompanied by numberless errors, from the too
precipitate and incautious use of the small stock
of knowledge and experience which has been
acquired, and Avhich presumptuous ignorance
considers as large and ample. At a period Avhen
the mental powers are recently awakened, to
exercise, and man is no longer an animal of mere
sensation, the imagination becomes a SAvift pre
cursor of the judgment. Its hasty and crude
conjectures and conclusions are mistaken for
realities. Erroneous and pernicious inferences
are drawn from partial documents. Yet, in the
wanton exercise of its powers of ratiocination,
is the mind strongly disposed to think itself
infallible. The cautious and more accurate
exercise of the rational powers, must be in the
later stages of human improvement ; for it de
mands a large collection of well-attested facts; a
clear perception of former errors, in the applica
tion of these facts to certain principles, or of
deductions from them, and the exercise of a just
discrimination, in order to escape similar errors.
Christianity hath gone through these various
stages, and hath submitted to the inconveniences
of each. A number of important facts were

OF UNIVERSAL SALVATION. 385
scarcely revealed, to remove the darkest igno
rance, but this ignorance perverted the grand
object of Christianity. The light shone in
darkness, but the darkness Of those who thought
themselves illuminated, comprehended it not. As.
in the more ancient world, " the invisible things
of God were clearly seen, from the creation of
the Avorld, until men became vain in their ima
gination, and their foolish hearts were darkened,
by their professing themselves to be wise ;" thus,
in the new Avorld, in the new moral creation,
busy imagination perverted the truth, as it is in
Jesus, as soon as it was revealed. It combined
ancient prejudices and prepossessions with pri
mitive principles ; devised theological tenets, of
Avhich, at that period, the absurdity could not be
detected, and these were, finally rendered so
sacred in human opinion, that reason, that.
choicest gift of heaven, that sole guide to direct
us through the dark labyrinths of error, was.
forbidden to follow the clue which would lead us
back into the light of day. Where the free
exercise of our rational poAvers is deemed an
offence, ignorance, error, imposture, and extra
vagance, must become triumphant. In a word,
the pervertion of primitive Christianity consti
tutes the history of the Christian church; and
the numerous volumes composing that history,
c c

386 THE PROBABILITY
bear witness to the number and magnitude of
these perversions.*
In this happy age, and in these thrice happy
lands, we are arrived to the knowledge of our
right to search the Scriptures for ourselves ; and
to exercise those powers of discrimination, which
enable us daily to detect the numerous error;
which were latent in the most venerated systems.
We are better enabled to form just conceptions of
the divine attributes, and of the principles most
worthy of them in the present day, and Ave rejoice
at the discoveiy, that those sentiments which our
reason most approves, are the revelations from
heaven. Although we may not, as yet, boast
that Ave are arrived to the age of reason, we are
certainly arrived to the age of ratiocination,
which Avill lead to it. Nor can any principles
of religion now make rapid and extensive ad
vances, which reason cannot sanction. The
absurd and irrational views which have been
given of Christianity, have generated infidelity.
Its most powerful objections to this divine reve-
lationj are always directed against tenets which
genuine Christianity knows not, and which are
most repugnant to its nature. No thinking
man, in the present age, can be expected to
* See Note M.

OF UNIVERSAL SALVATION. 387
embrace our holy religion until it shall appear
rational : and those who have been educated as
Christians, are in danger of making shipwreck
of their faith, unless they throw many of the
superfluous and absurd tenets into the ocean of
oblivion. If it must be deemed irrational by all, who
have not been systematically educated, to admit
that the greatest, the best, the wisest, the most
powerful of Beings, has decreed that a large
majority of the human race, nay, of his
own offspring, shall be eternally miserable for
the sins and errors of a few years, and that
either he cannot, or that he zvill not prevent
these horrors, although he had professedly sent
his Son to redeem them from sin and misery,
Christianity cannot prevail until such senti
ments shall be disgraced. Reason has been in
perpetual conflict with opinions and prejudices
for many ages ; but we are at length arrived to
an sera, in which we can boldly pronounce, for
we can fully prove, that Christianity rejects
every absurdity : and it is incumbent upon all
who wish for its universal acceptance, to
remove, not to protect, the stumbling blocks
which have been so profusely laid in the way.
We may also assert, that the Presumption origi
nates with those who boldly maintain that they
c c 2

388 THE PROBABILITY
are intimately acquainted with the whole
counsel of God, respecting the destination of
the Wicked ; notwithstanding, -the obscure
manner in which their punishment is stated ;
and it can be no presumption to detect those
errors, which are not honourable to God, and
which are most distressing to the human mind.*
Animated by these considerations we shall pro
ceed. If the advocates for the doctrine of annihi
lation, should deem the solution given above to
be consonant with truth, they will readily give,
it the preference. Their system is manifestly
consonant witii humanity. It is embraced.
from an ardent desire to vindicate the justice of
God, and from a principle of compassion to the
Wicked. But the sentiment Ave have pro-,
posed, supports the cause of justice and of com
passion, with still greater efficacy. It not only
relieves the offender from eternal misery, but
inspires the hopes that he may be happy at
some future period. It not only vindicates the
justice of God, but it renders his Wisdom more
conspicuous ; and it inspires us Ayith the most
exalted conceptions of his infinite Benignity.;
The command is, " thou shalt love the Lord
thy God with all thy heart, and with all thy
• * See Note N;

OF UNIVERSAL SALVATION. 38$
soul, and with all thy strength, and Avith all
thy mind." These principles best correspond
With the command. They have a natural ten
dency to excite, and perpetuate the affection to
the extent required. For they remove every
painful apprehension, and forbid every chilling
suspicion. Although the doctrine of absolute
annihilation greatly diminishes onr horrors, it
cannot entirely satisfy our minds. There is a
deficiency remaining. We are still surprised
that he a\ ho has done so much to reclaim sinful
man, should have met Avith any insurmountable
impediment to the completion of his plan : that
he who Avills that no man shall perish, but that
all should come to the knowledge of the truth
and be saved, should not have his Avill accom
plished ; and that the very obstinacy of man,
Avho is a being of his own formation, should
finally become an insurmountable impediment
to this desired object; that infinite Avisdom
itself should not be able to discover resources,
which must be so pleasing to infinite benignity,
Man, imperfect man, Avhom his Maker has
appointed to be lord of the creation, is able to
tame animals the most ferocious. He can do
more ; he can, by the force of discipline, intro*-
duce order and prompt obedience into extensive
armies, composed of the most refractory and

390 THE PROBABILITY
abandoned of the human species. He can ren
der thousands and tens of thousands, who in
their individual characters, were the pests of
society, its brave and powerful protectors. Is
man more powerful than his Maker? Cannot
he who best knows our frame, discover an effi
cacious discipline, correspondent to our charac
ters and our errors ? Is he compelled to have
recourse to an act of annihilation of the man,
resembling an act of desperation, as the only
expedient left to annihilate sin and misery?
Unless he be absolutely compelled, by some
inexplicable cause, to such a measure, we may
be assured that the essential benignity of his
nature Avould forbid even this punishment.
The wicked are still a part of his OAvn creation.
They were brought into existence, not by their
OAvn choice, but by laws beyond their controul.
The passions and propensities, which they have
egregiously abased, were not of their own em-
planting. They are still his offspring. They
were passively placed in that sphere of action
which has exposed them to these sinful aberra
tions. When they awake into a new state of
things, for they must all appear before the
judgment-seat of God, will they not possess
the same intellectual powers to receive instruc
tion, and to profit by discipline ? It is more
than possible, that if some of the Good and.

OF UNIVERSAL SALVATION. 391
Virtuous, who are to enter into the joys of their
Lord, had been placed in their situations, and
exposed to their temptations, they would have
been as abandoned. It is -more than possible,
that if they had passed similar advantages, and
means of improvement, they would have had
their portion with the Righteous. If they be
not raised destitute of all the principles common
to the human heart, may not new connec
tions be rendered efficient to their final reforma
tion? The argument Avhich has been urged relative
to the premature destruction of plants and ani
mals, is manifestly an argument of necessity.
It is an attempt to soften difficulties which it
cannot destroy. The profuse expenditure in
the vegetable creation is no loss in itself to
the perishing object; they are inanimate, and
not capable of enjoyment or of sufferings.
Nor are the inferior animals to be placed upon
a level with the professed candidates for an
eternal existence. These phenomena are the
result of that Avise and beneficent law, Avhich
provides a superabundance, as a protection
against the possibility of an injurious deficiency,
through the influence of contingent incidents ;
Avhile the destruction of the superfluous multi
tudes augments the vigour, and promotes the

392 THE PROBABILITY
perfection of the plants or animals Avhich are
preserved. But the myriads of conscious and
intelligent agents, capable of protracted enjoy
ments, cannot be swept away Avith equal acqui
escence of our minds.
These sentiments, which a connected view of
the Scriptures encourages us to entertain,, are
also much more consonant with the numberless
declarations uttered, both in the Old and New
Testament, concerning the infinite and inex
haustible patience and long-suffering of God.
They, and they only, perfectly correspond Avith
the assurances, that he delighteth not in the
death of the wicked, but had rather he Avould
return and live; that he will not retain his
anger for ever ; and with the glowing exhorta
tion of the Psalmist, " Oh, give thanks unto
the Lord, for he is good, and his mercy endureth
for ever !" Should we consider these expressions,
as they might appear to the Jewish nation, and
refer their primary" appfrreatioii to the tempo
rary blessings, wlichv's"hould flow from their
obedience, or to his acfts of kindness manifested
to them, notAvithstanding, their repeated provo--
cations, yet the principle remains immutably
the same. The great God, Avith whom there
is no variableness, cannot possess one character
in this «!«»<, period, oi state of things, and

OF UNIVERSAL SALVATION. 393
maintain the reverse in another. If the doc
trine of eternal misery be true, he must literally
retain his anger for ever. Nor is the doctrine
of absolute annihilation free from the inference.
For Death is always considered in the Scriptures
as a punishment; and in conformity to our
modes of speech, it is ahvays represented as
being the result of the divine anger against sin.
In this sense, therefore, must eternal death be
viewed in the light of an eternal punishment.
It is a privation of life and happiness, Avhich
shall be the portion of the reconciled children
of God ; and as long asjhis privation continues,
he may be said to retain his anger against the
other branches of his family.
To the inhabitants of the present Avorld, our
religion is ahvays represented as a dispensation
of Grace; of free unmerited favour; as pro
claiming pardon, and proposing reconciliation
to a Avorld lying in the depth of sin and misery.
While we were yet sinners, Christ-died for us.
When the benignity of the divine character
could not manifest itself, by the exercise of com
placency, it was displayed by the exercise of
compassion and mercy. Benignity is essential
to his nature ; it must continue to operate
wherever distress requires its aid. The severer
the suffering which his wisdom may see it neces-

394 THE PROBABILITY
sary to inflict, the more will they need his com
passionate and merciful interference. If he
be now reluctant that any should perish, although
the punishment consists of privation of life,
and its concomitant blessing, will that reluc
tance cease in a future world? Shall any of his
creatures there be suffered to drag on a miserable
existence, never to terminate, or to terminate in
the horrors of dissolution ? Can his compassion,
which is said to fail not, thus fail for ever ? It
is true, those who have offended against the
superior light, and benignant invitations of the
gospel, will bring themselves into sorer condem
nation. To offend against the richest displays
of mercy, is the most atrocious of all offences*
but it cannot exhaust this mercy. There is a
possibility, and a high probability, that when
ever the severer discipline they will deserve and
require, shall have answered the genuine pur
pose of all chastisement, the Universal Parent
will also find out a way for their escape, in a
manner adapted to his character, and their
necessities. Another argument, encouraging the hope that
the final happiness of all the moral and intel
ligent offspring of God, is an essential part of
the divine plan, may be deduced from the
repeated assurances given, that Christ shall

OF UNIVERSAL SALVATION. 395
reign, and exercise his spiritual dominion, until
he shall have subdued the two great enemies,
sin and death. The empire of righteousness
is to be an universal empire. The kingdom of
Christ cannot be universal, before he shall have
triumphed over all opposition. Wickedness is the
opponent to righteousness, and misery to happi
ness. Nor can we consider the Captain of our
salvation as completely triumphant, unless he
shall be able to conquer Death and Destruction ;
which, although they may not be equivalent to
absolute misery, they are certainly inimical to
universal felicity. We are assured, that the last
enemy to be destroyed, is death itself; because,
by the introduction of universal holiness, all the
purposes of death will be answered ; and when
death is destroyed, glory/honour, immortality,
must universally prevail.
It cannot be said, in a sense most worthy of
the Deity, that wickedness will be destroyed by
the destruction of the persons of the Avicked.
This is an attempt too frequently made by fal
lible men ; but it is not the most consistent with
the character of an universal parent, who, from
the commencement of our existence, knows our
frames, with their numerous imperfections. God
loved this world, even in its sinful and depraved
state. He manifests his benevolence to the wicked

39$ THE PROBABILITY
every day and every hour. He incessantly com
municates the blessings which they incessantly
abuse. Those whom he once loved, he must
love to the end. Their nature and their exi
gencies, their powers of suffering and of enjoy
ing, remain the same ; and with him there can
be no variableness or change of character. The
formidable enemies to be completely conquered,
are Sin and Misery themselves, and not the per
sons of the sinners. This could have been
effected in an instant ; and the long process
observable under both dispensations, would nOt
have been requisite. His conquest will consist
in subduing the Heart. He will bring men to
the obedience of faith, in a manner correspond
ing Avith the laws of their moral nature. They
are to be a willing people in the day of his
power; not by any violent or miraculous exer- ,
tion of this poAver, but by the slower process
of cause and effect, both moral and physical.
Those who are by their impenitence treasuring
up for themselves wrath against the day of
wrath, may experience that tribulation and an
guish, Avhich shall finally subdue their obstinacy,
and purify their hearts. Although much greater
afflictions may be their portion, than the greatest
evils they may ha\-e suffered in the present state
Of trial, and these may be of longer duration,

OF UNIVERSAL SALVATION. 39?
yet some of the ages of eternity may be sufficient
for the purpose of final reformation, ofthe most
depraved of the human species. When this end
shall be obtained, then shall the prince of the
power of the air be destroyed, and the evil
spirit working in the children of disobedience,
be completely subdued : then shall the empire
of Jesus be complete in the, eyes of the uni
verse : then, according to the strong figurative
language of Scripture, shall the devil and his,
agents be cast into the bottomless pit, never to
rise and seduce to all eternity : then, and not
till then, shall rejoicing be as extensive and
universal as the creatures of God : then may
every intelligent creature which is in heaven,
and on the earth, and under the earth, and such
as are in the sea, and all that are in them, say,
" Blessing, and honour, and glory, and power,
be unto him that sitteth upon the throne, and
unto the lamb for ever and ever!"
The expectation of an ultimate recovery of
all mankind to virtue and happiness, would,
assuredly, be peculiarly grateful to those who
are the warmest advocates for the infinitude of
Christ's atoning merits, could their conceptions
of some particular phrases in Scripture, permit
them to indulge the thoughts. They maintain

398 THE PROBABILITY
that it was necessary for the Saviour of mankind
to be God, the infinite God, as well as the Son
of Man, that he might become a full expiatory
sacrifice for sin. Yet, they must allow, that to
believe in the eternal misery of a great majority
of the human race, is to believe in a doctrine
which in no way corresponds with this pleni
tude of merit. Will they not joyfully embrace
such an interpretation of passages, which, ac
cording to their mode of explaining them, must
be inimical to their favourite opinion, as shall
effectually remove the difficulty, and restore
harmony to their sentiments ? When they allege
that the presence of the eternal God was
necessary, to give an infinite efficacy to the sacri
fice of Christ, it is much more consistent with
their principles to admit, that the effects shall
be infinite also. Can they suffer the idea, that
the grace of God should be limited to the small
number of the elect, Avhen they must acknow
ledge that his efficacy is in itself infinite and
unbounded? Limited salvation, procured by an
infinite satisfaction, is a palpable inconsistency.
Let them revise the few, very few, metaphorical
passages, on which they have built the horrid
system of misery ; and let their zeal for the
Redeemer, united with the feelings of huma
nity, induce them to give a milder interpreta-

OF UNIVERSAL SALVATION. 399
tion, by which all men may be saved, and his
triumphs over sin and misery will be rendered
complete. Nor does the unlimited phraseology prevalently
used by our Saviour and bis Apostle, accord so
well with the doctrine of partial, as with that of
universal, redemption. It is the World that is to
be saved, " God so loved the World :" " We
knoAV that he is the Christ the Saviour of the
World." " I came not to judge, but to save the
World." " He is the propitiation for the sins of
the World," &c.
This kind of language, incessantly repeated,
encourages the hope, that the blessing Avill be
as extensive as the phraseology ; that there are
other sheep which may not belong to the present
flock, who shall hereafter be gathered together,
forming one fold under the good shepherd : that
he who wills that all men should be saved and
be brought to the knowledge of the truth, shall
ultimately see his will accomplished, through
the mediation of him who " gave himself a
ransom for all, to be testified in due time."
Are such strong assurances and encouraging de
clarations, to be chilled by contracted and evasive
explanations? Can Ave readily admit that the
hopes which are beginning to expand in favour
of the Avhole human race, shall be shrivelled

400 THE PROBABILITY
up into the Avorld ofthe Elect only ; into mere
specimens of what the grace of God is able to
accomplish, if the purposes of grace did not
check themselves ? Are we to suffer quibbling
distinctions, as some divines in a preceding age
haAre done, between the secret and revealed will
of God, and make the former contradict the
latter, and that in favour, of either eternal
misery, ox of irremediable death and destruction ?
In our earthly courts, when the punishment is
frequently tremendous, for offences comparative
ly trivial, humanity does occasionally connive
at pitiful evasions, in favour of mercy ; but will
they be practised in the court of heaven, to sup
port a cause that has the appearance of impla
cable resentment, as its basis ?

The first part of the present disquisition affords
the most ample testimonies of the abundant
riches of divine grace. We have contemplated
the tender affection of a parent for his intelligent
offspring, and unremitted solicitude for their
welfare. In tbe second part, Ave think that Ave.
have unanswerably proved, that the state of con
demnation from which the universal parent
determined to rescue us, by the intermediation
of his Son, is the condemnation of Death ;• by

OF UNIVERSAL SALVATION. 401
Avhich Ave might justly have been excluded from
the regions, or the inheritance, of eternal bliss.
But can Ave suppose that the affection of the
parent is totally extinguished, by the ingra
titude and thoughtlessness of a succeeding race
of men ? Or are their offences so disproportion
ate, that Avhile the demerits of the One solely
exposed them to the loss of life, the demerits of
the other should incur irremediable Avoe, or pro
tracted torments, before they will receive the
last coup de grace, the extinction of their being ?
Must the neglected coA-enant of grace he thus
avenged for the sins of the impenitent ? Or can
the unh-ersal Parent Avithdraw the character, and
consent to give up any of his children to misery
and destruction, because they have not reformed,
in their passage through this short state of
existence, where they Avere exposed to many
temptations, and subjected to many adventi
tious circumstances, over which they had no
power? Can they have exhausted or annihi
lated infinite mercy, by these transient offences
against it ? May they not still be the sheep of
another fold who shall hear his voice ; " whom
he must also bring, and there shall be one fold,
and one shepherd ?"
A belief that it is the plan of God, finally to
render all his rational offspring permanently
d d

402 ON THE PROBABILITY
happy, is the best, and, in our opinion, the only
method of vindicating the divine justice, not
merely in the di versities,and lamented inequalities,
observable in this world, but also in the means
of preparing for a future state of happiness. The
gradual progress from ignorance, inexperience,
barbarian, or savage manners, necessarily de
mands various inequalities, by which numbers
will be made to suffer many evils, from which
others, much less meritorious, may, for the pre
sent, escape. Such inequalities may easily be
brought to a level, in the various ages of eter
nity. If, as some believe, faith in Christ be ne
cessary for the salvation of every living soul, the
whole Pagan world must, without exception,
become heirs of- eternal condemnation, either to
misery or total destruction. Notwithstanding '
these were ignorant and depraved; they were
born to a state of ignorance, which they' could
not change ; and they Avere inevitably nourished
in vices. and superstitions, the most abandoned
and ignominious, from which no one could ra
tionally expect them to abstain. But still they
were the- children of an heavenly father, com
pelled into existence, and condemned to all the
imperfections of their state. It is very possible
that numberless individuals, who in the land of
Canaan Avere destined to destruction, because

OF UNIVERSAL SALVATION. 403
the peculiarities of their situation precluded the
natural possibility of a reformation, were in
their moral characters equal, if not superior, to
those very Jews, Avho Avere appointed to be the
instruments of their destruction. The advocates
forthe sentiments we are opposing, must be em
barrassed at the seArere mandates issued, to destroy
a nation that Avas not more culpable than the
other nations of the earth. But it was an idola
trous nation, and their peaceful vicinity would
have been fatal to the grand purposes of God.
They had lost their title to life, to the present
state of existence, Avith all its blessings, by
their accumulated vices. They were also totally
disqualified for its pure and innocent enjoy
ments. They were in a state of condemnation,
in common with all men; and there Avas no in
justice in executing the sentence, at a period most
consonant AA7ith the plans of Providence. If Ave
admit a future state, both of retribution and of
probation, every difficulty is removed. A full
poAver of indemnity, for eA-ery appearance of par
tiality or harsh severity, remains. In this Avorld
they could not have reformed, Avithout a miracle
being Avrought upon ever* individual heart.
Their example Avould have rendered the children
of Abraham as idolatrous as rhem^elves ; andthe
whoie world would have remained in palpable
Dd 2

404 ON THE PROBABILITY
darkness. In another state, a new process may
commence, with a happier issue. They may be
born into another world, under more favourable
circumstances; and they may make swifter pro
gress in the road of virtue, which leads to hap
piness, than the millions of their conquerors, who ^
have enjoyed and abused superior advantages.
These ideas naturally arise from the doctrine of
corrective punishments ; nor are they to be
treated as merely hypothetical. They are en
couraged by the statement of our Saviour, when
he upbraids the cities, Avherein most of his mighty
works had been done, because they repented
not. " Woe unto thee, Chorazin ; Woe unto
thee, Bethsaida ; for if the mighty works which
were done in thee, had been done in Tyre and
Sidon, they would have repented long ago in
sackloth and ashes."* Can we imagine that
misery or destruction will be their final lot,
Avhose hearts Avere moulded for penitence and
reformation, had favourable opportunities pre
sented themselves? To such minds shall the
favourable opportunity be for ever lost ?
The moral and religious advantages of some,
who are born under the Gospel dispensation,
are greatly superior to those of others. Their
* Matt. ix. 21.

OF UNIVERSAL SALVATION. 405
-temptations to vice are much fewer; their mo
tives and encouragements to holiness are much
stronger. Had the situations of each been re
versed, and over these they had no controul,
their conduct, and the consequences of their
conduct, would also have been reversed. Are
these to be eternally excluded from the occa
sions and situations, which might be productive
of infinite advantages ? Are such inequalities in
the destiny of men to be everlasting ? Is this
to be expected from the universl father ; or con
sistent with that nice balance of distributive
justice, which our future judge assures us will
be observed in the world of retribution ?—
Again, The doctrine ofthe never-ceasing misery ofthe
wicked, and also that of their final annihilation,
plunges a large diversity of characters into one
common ruin. Those who are not prepared for
the perfection of bliss, must be consigned over
to everlasting condemnation. A system this, in
which no human intellect can discover either
wisdom, justice, or mercy. All is confusion and
amazement ! No indemnification can be admitted
for those unequal distributions of Providence,
which are incessantly the subjects of surprise or
complaint ! No diversity of treatment, accord-

406 ON THE PROBABILITY
ing to gradations of demerit ! No opportunities
of reform can be allowed to those, Avho, accord
ing to the declaration of our Saviour, would have
repented, if such opportunities had been en
joyed ! These doctrines terminate for ever tbe
plan of Providence respecting the whole human
race. They enable us to judge ofthe whole ; and
we cannot forbear lamenting its obvious imper
fections. Even a peradventure is precluded by
an assumed certainty, from Avhich there can be
no appeal. A possibility of a more desirable
issue would, at least, alleviate despair, suspend
objections, and inspire some distant hope, that
as the judge of all the earth must do right, this
right will ultimately be beneficial to the whole
universe of God.
If the eternal misery of any portion of the
human species, or their final destruction, after
sufferings to Avhich there are no parallels upon
earth, be doctrines according to truth, then is
the propagation of the human species to be placed
among the most atrocious of crimes. No man
who pretends to justice or humanity would pur
chase a transient gratification, under the possibi*
lity of involving any other persons in absolute
ruin. A probability of this, would render him
highly culpable; and a certainty would excite

OF UNIVERSAL SALVATION. 407
indignation. But for any one to expose his own
offspring to such Avretchedness, Avould be an
enormity that Avants a name. The malignity of
vice consists in the evil it produces ; and its
malignity increases in exact proportion to the
number, greatness, and perpetuity of these evils.
A parent who seeks his OAvn gratifications, to
the cold neglect of his children, respecting the
comforts of this life, is despised ; ahd should he
indulge himself, under a certainty of their being
exposed to great and terrible misfortunes, he
would be deemed a monster. But Iioav trivial
and insignificant the crime of inducing such
evils, compared with that Avhich is committed
by the zealous advocates for the misery, or even
the painful destruction, of myriads of the human
race, when, by their connubial engagements,
they augment the number ? How shameful the
indulgence of those passions, Avhich bring into
existence beings aa'Iio are born under the wrath
of God, and natural heirs of eternal damnation !
It is well known that the grace of God does not
operate according to blood. It is acknowledged,
that the most religious education will not ensure
the eternal welfare of their offspring; arid,
should their offspring be^numerous, they cannot,
inconsistency with their principles, expect the
salvation of all, or of the greater number. How

408 ON THE PROBABILITY
more than rash, how sinful, must be their con
duct, who seek their own personal gratifications,
Avith such a risk, with such a barbarous fore
sight ? Avith the moral certainty that they are
propagating the misery of those very beings, for
whom they feel such strong affections j and for
whose felicity they would sacrifice their own
lives ! Let them compare the horrid evils they
perpetuate-, with the momentary injuries in
duced by the voluptuary, in his greatest excesses!
If they appreciate character and conduct accord-*
ing to these principles, they will either be com
pelled to consider celibacy as an incumbent duty,
or to renounce their creed ! To conclude,
It is in the nature of benevolence to desire
the happiness of others. It is in the nature of
benevolence to expand to universality. It cannot
be confined to parties, to numbers, to the rigid
claims of right, or to our immediate connec
tions in the social intercourse. Its sphere of
action is unlimited ; and it spreads in every
direction. True benevolence, although it hath
the least of Self in its motives, is more produc
tive of self complacency than any other moral
principle. This complacency accompanies our
ardent desires to do good ; it accompanies the
perception" of an adaptation of our plans to the
accomplishment #f the object; and it accom-

OF UNIVERSAL SALVATION. 409
panies the benefits derived from success. Should
human weakness, or human imperfections, ren
der our benevolent designs abortive, self-com
placency Avill still remain to soothe our regret
at the failure. A benevplent heart is the
choicest gift of heaven ; for it is " most
useful to others., and most conducive to the
enjoyments of the possessor. What the Deity
has thus communicated to man, he possesses and
enjoys in the richest abundance. It constitutes
the ' perfection of his character: and must be
the choicest ingredient in his felicity. To
imitate this attribute to the utmost in our
power, is the only method in which we can
attempt to obey the commands of our Saviour,
" be ye perfect, as your father who is in heaven
is perfect." When it is asserted that the Deity
is independent of his creatures for happiness,
and when his felicity is ascribed to the contem
plation of his own perfections, it cannot be
supposed that he would have been eternally and
equally happy, had no creature existed, to whom
he could have' imparted happiness. For it is
impossible to conceive from what sources his
supreme felicity could be derived, exclusive of
his relative character. Without this, he would
dwell in solitude, inhabiting the immensity of
space, immutably inactive, destitute of plan or

410 ON THE PROBABILITY
execution ! A felicity which is most indepen
dent of other beings, must also have its source,
its causes; and its richest sources may easily be
perceived in the pleasure of incessantly doing
good, in promoting happiness. Nor can this
be inconsistent with the most perfect indepen
dence ; for he is the Creator of all, and what
ever he imparts or receives is equally his own
work. It is the grand characteristic of the
divine benevolence, which is exercised in this his
relative,character, that it enstamps a value upon
the infinitude of his knowledge, inspires com
placency in the exercise of his infinite wisdom,
and entitles him to rejoice in the uncon-
trouled exercise of his sovereign power. The
more perfectly these attributes are operative,
the more extensive must be the sources of
the divine felicity. From these premises may
we not safely conclude, that the happiness of
the Deity could not be complete, if any subject
of his moral government, if an individual
among his intellectual offspring, were to be
eternally miserable ? In such a case, he would
be compelled eternally to contemplate some
monument of his own defects ! Nor could this
eternity re-echo to the declaration made at- the
commencement of time, that when he made
the world, God saAv that it was good. The abso
lute sovereignty, so assiduously ascribed to the

OF UNIVERSAL SALVATION. 411
Deity, cannotoperate to the restriction of bisown
good will to all; for, with reverence be it said,
it would operate to the diminution of his own
happiness ! Were he compelled to be influenced
by the abstract idea of his own personal dues,
as some are bold to maintain, he would too
nearly resemble empassioned man, who so fre
quently sacrifices the choicest enjoyments of
benevolence, to the more turbid gratifications of
resentment. How much more worthy of God,
and of every man who believes in a God, is the
conviction, that the benevolence which is inex
haustible, will ultimately diffuse universal hap
piness ! Such a display of sovereignty, finally
triumphant over the moral depravity of his free
agent man, possesses a charm Avhich all must
admire, all must adore ! It manifests the tri
umph of mercy, over the strict demands of jus
tice ! It proves, demonstratively proves, that his
mercy 'endureth for ever !
Let any one compare this statement with the
language of those Avho make arbitrary and
capricious Will, the grand principle of action. ¦
A Will that is determined to act in the most
oppressive manner, though myriads should be
rendered infinitely miserable by it decrees ; ahd
then decide, which has the broad mark of rash
ness, enstampt upon it. !*
* See Note O.

412 ON THE PROBABILITY -
Among theabettors of sentiments, whichappear
to us so unworthy of the Deity, are numbers
Avho strenuously oppose the innocence of specu
lative errors. They place a mistaken opinion,
upon a level with a conscious violation of the
divine commands ; and they urge it upon those
who entertain sentiments which they deem to be
impious or dangerous, to renounce them, as the
most effectual method of flying from the wrath
to come. But as these theologians are not
infallible in their own right; as they cannot
adduce proofs that they possess the infallible
Spirit of God, conducting them into all truths,
exclusively ; as they acknoAvledge that man, in
his fallen state, is rendered prone to err, inca
pable of thinking a good thought, as Avell as
performing a good action, do they never
tremble for themselves ? What error can be
more dreadful, or more derogatory to the divine
character, than their own, supposing their sen
timents should prove erroneous ? Should those
Avho plead for the eternal felicity of all the
rational creatures of God, from a persuasion
that the doctrine is most consonant with a reve
lation, Avhose characteristics are grace and mercy,
and most honourable to the divine attributes,
should they commit a mistake, they may plead,
that they were misled by their desire to vindi
cate the choicest attribute of the Deity ; and by

OF UNIVERSAL SALVATION. 413
presuming, that mercy would be more efficacions
and extensive in its operations, than facts have
realized. They may still hope, that this mercy
will not everlastingly condemn them, for so
honourable an error. But Avhat apology can
they make, should their sentiments be con
demned as a libel upon the Universal Parent?
representing him as being influenced by a prin
ciple of action, in which nothing is conspi
cuous, but personal resentment and vindictive
power? In this alarming state, the intercessor
will again have to plead, " Father forgive them,
for they knew not what they did."

But it has been urged, that the doctrine of
the final happiness of all men, and even that of
the annihilation ofthe wicked, will render man
kind still more careless and indifferent about
the concerns of religion, than they are at pre
sent ; that they will gratify their inordinate
passions and propensities Avithout restraint, con
soling themselves with the hopes that they shall
finally be saved ; or at least sink into a state of
inconsciousness and oblivion.
It may be answered, in the first place, that it
does not become us to dictate to the all- wise God,
the manner in which sinners can be the most

414 ON THE PROBABILITY
effectually addressed. We have no authority to
act as interpreters, by giving an absolute, defi
nite sense, to expressions which he has chosen
to make indefinite. We may safely leave to
him the protection of his own plans. If reason
itself has been expected to bow before opinions,
which some wise and learned men have con
ceived to be absurd, or derogatory to the divine
attributes, because others have deemed them to
be the doctrines of scripture, surely it is a much
easier task not to exceed the language of scrip
ture, in the denunciations of vengeance upon the
ungodly. We have already shown, that those passages
upon which the system of eternal misery is
founded, are extremely few", and that theyare
metaphorical in their construction. We may ,
farther observe, that they were occasional
expressions, or quotations, uttered by our Savi
our alone. They were not succeeded by any
injunctions given to his disciples, to preach
eternal misery to the world, when he sent them
forth te preach the Gospel ; which must have
been the case, had the Saviour of the world con
sidered it as an essential part of his mission, to
reveal this doctrine. The Apostles Avere com
missioned to intreat sinners to repent, by the
mercies of God, and the compassionate suffer-

OF UNIVERSAL SALVATION. 415
ings of the Son of God, and to warn the impeni
tent, that they are subjecting themselves to
greater indignation and wrath, tribulation and
anguish, than were experienced by the sinners
of ancient times ; but they have not ventured to
describe, in explicit language, or with a positive
tone, the nature or duration of these punish-
ments; and we should act wisely to imitate
their cautious example.
To speak after the manner of men, the Supreme
Being manifested infinite concern for the welfare
of his people Israel. He invited, intreated, admo
nished, remonstrated, threatened; but the expec
tations of their obedience, or their reform, rested
entirely upon the good or evil that should be
their portion in the present life. There was no
attempts to terrify them into obedience, by the
denunciation of eternal woes. Nor were these
ideas introduced into the christian church, until
some speculative philosophers intermixed their
visions with the Gospel of Christ. They had
no existence, until metaphorical language was
interpreted into a literal sense. The primitive
converts repented, upon the revelation of a
future state of retribution, in which every man
shall receive according to his Avorks. They
were induced to reform, by the promise of eter
nal life, on the one hand, and the undefined

416 ON THE PROBABILITY
threatening of just punishment to the finally
impenitent, on the other.
But could we suppose that mankind would,
in the present day, be rendered more careless
and abandoned, because their future misery will
not be eternal, their indifference might justly be
ascribed to the presumptuous officiousness of
those theologians, who have thus blunted the
edge of the divine judgments, by attempting to
sharpen them ; and have rendered those threat-
enings comparative trifles, in the opinion of
their hearers, which the Being who uttered them
knows to be momentous. However, attention
to the laws of human nature will alleviate such
apprehensions. The certain expectation of a
known evil always affects the mind more power
fully, than general threats of an evil that is
totally unknown, and apparently remote. A
criminal will be terrified at the lash, although he
does not fear everlasting stripes. He knows
that, in a short time, his bodily pain will termi
nate, and that he may be able hereafter to con
ceal his shame ; but he cannot look through the
sufferings before him, into these consolations. No
one will be reconciled to the horrors of a prison,
because they are to endure but a few years, or
because he knows that death will finally release
him ; nor will he expose himself to the brand-

OF UNIVERSAL SALVATION. 417
mark, because the agony will not be perpetual.
No impression can be made upon those who will
not consider, and those Avho consider, are chiefly
affected with the certainty that they cannot
escape condign punishment.
But the experiment has been tried for the
space of many centuries, and this doctrine has
not produced the effects which had been ex
pected. Its terrors have, in various ways, been
artfully evaded. Some, who have believed it,
have thought that no small degree of efficacy
consisted in receiving the doctrine as an indis
pensable article of faith. They have expected
an exemption from eternal misery, by a stre
nuous belief in the doctrine itself; and have
hoped for mercy, by persecuting those who ven
tured to assert, that a God of infinite benignity
will not render any of his creatures eternally
wretched. Multitudes have heard these threats
reiterated, until they became insensible to them,
and their hearts were completely hardened
against every other consideration. The oaths
and dreadful imprecations, hourly uttered by
the reprobate, against themselves, and each
other, too loudly proclaim the inefficacy of the
doctrine., ; Some, Avho Avould deem it extremely
dangerous to deny the eternity of hell torments,
attempt to extinguish the flames, by the obser-
e e

418 ON THE PROBABILITY
vance of superstitious rites of their own inven
tion, and submitting to austerities of their own
infliction. As the doctrine itself represents the
true God, in a character which resembles that
ascribed to the heathen deities, it was not unna
tural to expect, that adopting the methods prac
ticed by pagan worshippers, might also render
him propitious; and every subterfuge has
accordingly been employed, rather than to sub
mit to the severer penance, of " denying all un
godliness, and every wordly lust," in order to
escape the misery they professed to dread. Mul
titudes have considered the punishment of ever
lasting misery so disproportionate to their' guilt,
that the most abandoned have secretly indulged
the hopes of escaping. Nature prompts every
rational creature of God, to trust in his mercy.
Numbers will not, cannot, believe, that he is so
implacable as their creed has taught them. They
will hope that he cannot retain his anger for
ever ; and they are prone also to consider an
escape from eternal wretchedness, as an acquittal
from every degree of punishment.
But some divines themselves are fostering
such dangerous delusions. Their compassionate
hearts shudder at their own principles ; and they
have humanely devised a prompt method of
saving the most profligate sinner from eternal

OF UNIVERSAL SALVATION. 419
Avrath. Although they represent sin to be of
so malignant a nature, that all the flames of hell
cannot, through myriads of ages, purify the
polluted soul, yet a simple act of faith, in a cru
cified Saviour, at the moment of nature's disso
lution, or with the terrors of death before their
eyes, is sufficient to appease the wrath of God,
and effect a change in the heart, to which the
chastisement of ages would be incompetent ! By
this single act, which is manifestly an act of
terror, upon Avhich no dependance can be made,
the soul becomes instantly purified, as by a
charm, and is prepared for the enjoyment of the
bliss reserved for tho righteous, in a kingdom of
righteousness, equally with those Avho, in hum
ble obedience to the divine commands, have
been working out their own salvation with fear
and trembling, for a series of years, through
numberless trials, afflictions, and anxieties of
heart ! Nay, so omnipotent is this species of
faith, in the opinion of some divines, that
wifctches, who have been notoriously placed
among tbe workers of iniquity, for a series of
years ; and whose atrocious crimes haA'e, per
haps, brought them to a premature and igno
minious death ; will be received by the holy
Jesus, with the salutation, " Well done, thou
e e 9

420 ON THE PROBABILITY
good and faithful servant, enter thou into the
joy of your Lord !''
Who does not perceive that such incongruities
destroy each other ? That those who are most
alarmed at the tremendous consequences of dis
believing this doctrine, have invented a method
of annihilating all its horrors? Sudden conver
sions, eagerly urged, and as eagerly complied
Avith, and which every wicked man will thus be
encouraged to expect, will not only appease the
Avrath of God, beyond the poAver of endless
torments, but will answer all the purposes of
habitual virtue and piety ! Can those be faith
ful, either to their trust, or to their principles,
Avho, after they have assiduously fenced round
the holy paradise of God, with all the flames of
hell, that nothing which defileth1 may enter, thus
to encourage miscreants to break through the
flames, that they may place themselves at the
right hand of the throne of the most high, by
one hasty act of faith?*
We have asserted, that if such reiterated threats
* >
do not alarm and terrify to repentance, they
harden the heart without a remedy. The asser
tion will be the more readily believed, when we
advert to the effects of the doctrine of everlast-
* See Note P.

OF UNIVERSAL SALVATION. 421
ing misery upon some of its most strenuous sup
porters; Avho, supposing themselves to be secure re
specting their own salvation, have permitted their
system to render their hearts callous, respecting the
irremediable Avoe of others. They speak, with sys
tematic coolness, of the numberless souls Avho will
suffer eternal damnation, Avithout having seen
the light of the sun, or been placed in a state of
trial ! They maintain that, in consequence of
the fatal transgression of our first parents, those
who have never enjoyed consciousness in this
life, shall awaken to the consciousness of ever
lasting Avoe in the future state ; and still they
cherish, with no small degree of fondness, the
system upon which they found their principles !
Other divines have most inhumanely conjec
tured, that the felicity of the blessed will
be greatly augmented by the ineffectual groans
of the damned. A sentiment this, not unworthy
of the most savage barbarian, uttered ata moment
of frantic rage; and who places his diabolic de
light in the writhing agonies of his enemies !*
May we not suspect that such extravagances
are permitted, in order to demonstrate that so
terrible a doctrine, is ineffectual to melio
rate the heart ? Could the mild and compas-
* See Note Q.

422 ON THE PROBABILITY
sionate Jesus have submitted to the agony of
preaching such sentiments, who Avept o\7er the
temporal calamities, which he saAV impending
over Judea ?
Thus haA7e.Ave fully proved that the moral in
fluence ofthe doctrine does not entitle it. to re
spect; and that virtue will not be alarmed at
tbe rejection of it.
If it were an admitted principle that no one
doctrine can be of importance, which has not
a correspondent influence on the mind, Divines
Avould not be so strenuous for the doctrine
under consideration. It is extremely happy
for all mankind that it has not, that it cannot
have, an influence correspondentto its tremen
dous nature. This would introduce unhrersal
dismay. The torments of hell Avould com
mence upon earth, nor could an individual en
tirely escape their agonies. Hoav great are the
terrors excited by the apprehensions of war, and
all its devastation; by the probability of pesti
lence and famine ! What a dismay do these
create in every breast ! Yet what are these? A
single grain to a mountain, a drop of the bucket
to an immense ocean, a mote to the universe !
Were our fears to augment in proportion to the
difference ; were we to reflect upon the myriads
and myriads of ages, destined to misery, to the

OF UNIVERSAL SALVATION. 423
total exclusion of hope; and advert to the pos
sibility of its being our OAvn lot; every son of
Adam would be driven into despair, which must
terminate in insanity ! The two Words eternity,
and misery, run as smoothly across the mind, in
the eagerness of disputation, as any other tAvo
words of equal length. But let disputants
suspend the argument, to contemplate the nature
of misery ! It is not merely the loss of that
happiness which the soul of every man ardently
desires, but it is an anguish, compared, from its
excruciating nature, to the gnawing of worms
upon a vital part, or the operation of fire, upon
a frame exquisitely sensible ! The probability
of sufferings like these, would fill the mind Avith
dread. The certainty of their being inflicted,
for a short space in human life, would render the
whole of life an intolerable burden. Eternity !
Have systematics calculated the length of its
duration ? Have they permitted their ideas to
extend themselves to the state of a, single indi
vidual, millions of ages hence, continuing in
unremitted torture, with an undiminished eter
nity still before him ? Could any one enjoy
tranquillity of mind, while he was contemplating
this agonizing state of a fellow-creature ? Cer
tainly not. He would quickly dismiss the sub
ject, in compassion to his own feelings. But the

424 ON THE PROBABILITY
insensibility thus purchased, will not furnish a
drop of water to. cool the tongue of the parched
sinner. It still leaves him in misery !
But were the virtuous and pious habitually
to live under the vivid impression of this hor
rid tenet, life would be a perpetual burden.
Strong, indeed, must be the confidence in their
OAvn security, to be free from the most dreadful
apprehensions concerning themselves. A con
sciousness of their imperfections would too fre
quently place them upon the brink of eternal
torments. And as no gradations of time are
allowed, proportionate to the gradations of de
merit, by this all-confounding system, he that
is not perfectly prepared for perfect happiness,
can have no other expectation than to be plunged
into the abyss of eternal misery !
Again, could the devout Christian be abso
lutely certain of his own salvation, he must be
in perpetual agonies for every object of his affec
tions ; for his friends, and relatives ; for his
beloved offspring. He would not discern in
them all, such a perfection of character, as
might alleviate his fearful apprehensions, that
they were not redeemed from the eternal wrath
of God. He is frequently solicitous about their
worldly prosperity. He bitterly laments their
occasional sufferings. His sensations from

OF UNIVERSAL SALVATION. 425
these passing evils, are sometimes too keen for
the enjoyment of his life. Let these painful
sensations be augmented in proportion to the
difference between time and eternity, and then
let us judge of the state of his mind.
Even that degree of horror Avhich seizes the
mind, when it deeply reflects upon the subject,
renders the majority of those Divines who reject
not the tenet, reluctant to expatiate upon it.
They either omit it altogether in their discourses,
or it is mentioned in a cursory and uninfluential
manner. Nay, they are disposed to censure
such preachers as have more zeal and less sensi
bility, through an apprehension that they are
acting contrary to the mild and gracious spirit
of the gospel.
There are but two ways in which such a
subject can be practically treated ; these are
the perpetual, but indefinite denunciation of
eternal woe and misery, without being explicit
concerning the nature of this woe ; or to
stretch the imagination, in order to find out
degrees and diversities of torments, which shall
be adapted to the different classes of sinners,
during the endless ages of eternity. This is an
exertion at whichhumanity revolts. But without
such a detail, the doctrine sinks into all the
inertness of a mere speculative opinion. We
are so constituted that we require some degree

426 ON THE PROBABILITY
of amplification, respecting the calamities of this
sublunary world, which are not within the reach
of our observation. We can hear and read of a
large mass of horror, concerning which the
information is conveyed in general terms,
without very painful emotions. The imprison
ment or the captivity of thousands, and the
slaughter of tens of thousands of our fellow
creatures, with whom we have no personal con
nection, makes not an impression upon ourfeelings,
equal to a minute description of the distresses
which are suffered by a single individual. The
mind is only affected by what it can grasp,
and it must distinctly explore the component
parts of misery to be duly affected by it. Each
cireumstance contributing its distinct effect,
will finally produce a powerful aggregate. It
was upon this principle that the divine laAvgiver
did not confine himself to the general declara
tion, that the Israelites should enjoy worldly
prosperity, or suffer national calamity, according
to their conduct, in the land of which they
were about to take possession. But he enters
into a most encouraging, and a most alarming
detail of the circumstances which will constitute
their happiness or misery. " And it shall come
to pass if thou hearken diligently unto the voice
of the Lord thy God, to observe and to do all

OF UNIVERSAL SALVATION. 427
his commandments, which I command thee
this day, that the Lord thy God shall set the on
high, above all nations of the earth. And all
these blessings shall come on thee and overtake
thee, if thou shalt hearken to the voice of the
Lord thy God, blessed shalt thou be in tbe city,
and blessed shalt thou be in the field : blessed
shall be the fruit of thy body, and the fruit of
thy ground, and the fruit of thy cattle, the
increase of thy wine, and the flocks of thy sheep,
&c. &c. &c.
" But it shall come to pass that, if thou wilt
not hearken unto the voice of the Lord thy God,
&c. cursed shalt thou be in the city, and cursed
shalt thou be in the field : — The Lord
shall send upon thee cursing, vexation, and
rebuke, the Lord shall make pestilence cleave
unto thee ; the Lord shall smite the Avith con
sumption, and with a fever, and Avith an inflam
mation, and with an extreme burning, and with
the sword, and with blasting, and with mildew,"
&c. &c. &c. &c*
The impressions made by these denunciations
must have been, at the period, inexpressibly great
upon the whole body of the people, far exceed
ing the denunciations of eternal misery in the
present day.
* See Deut. ch. xxviii.

428 ON THE PROBABILITY
We endeavoured, upon a former occasion, to
prove the necessity of terror to awaken the
guilty and impenitent. It is in vain to expatiate
upon the beauty of virtue, before those who are
strangers to every other beauty but the gratifica
tion of their inordinate passions. Nor is the
covenant of grace itself destitute of those
terrors which are calculated to alarm the ungod
ly. The inspired reformers of the world, assure
them that they are treasuring up wrath against
the day of Avrath, and the revelation of the
righteous judgments of God ; that misery is in
all their ways; that those who offend against the
light of the gospel, deserve and shall receive
sorer punishment than those who despised the
law of Moses ; and that it shall be more tolerable
for the cities of Sodom and Gomorrah at the day
of judgment than for them. By these indefinite
expressions they leave the imagination to work;
and they alarm within the boundaries of reason
and justice. The conscience of every wicked
man admits, that he deserves not the recompense
of the righteous, nor the peace of innocence.
He knows that he deserves punishment; but he
revolts at the thoughts of a punishment beyond
measure, and beyond bounds, for finite offences;
The absolute certainty that an offender cannot
possibly escape some unknown punishment, will

OF UNIVERSAL SALVATION. 429
produce a deeper and more lasting impression,
than exaggerated threatenings, which excite his
doubts. But a persuasion that the punishment
is strictly just, that it ¦will not exceed the
consciousness of guilt, will greatly contribute
to the removal of all doubts. In this case,
the mind can no longer take refuge in those
honourable sentiments which it is willing to
entertain and to pervert, concerning the divine
justice. The assurance that the future punish
ments, however great and terrible they may
be, are no other than the necessary, but salutary
chastisements of the heavenly father; will
destroy every false expectation; and instruct
the offender to measure the enormity of his
crimes, by the severity of these requisite chastise
ments, inflicted by him who wills the salvation
of all men.
Although to expatiate, upon the eternal
tortures of the impenitent Avicked is too horrid
to be borne, yet many are the subjects connected
with future punishments, which demand the
minutest consideration. The imagination may
enlarge upon many tremendous circum
stances, Avithout exceeding the bounds of pro
bability ; and the imagination thus empldyed,
may give a favourable check to those vain

430 ON THE PROBABILITY
imaginations which incessantly delude the
Avicked. That the natural consequences of vice
are misery, is a truth known to every moralist.
He has learned it from his remarks on the
depraved, and the experience of the depraved
assures them, that he is not mistaken. Every
wicked man knoAvs that he has the seeds of
misery within himself; that in every vicious
indulgence he is passing through momentary
gratification, into fatal and permanent conse
quences, where repentance and remorse will be
his companions. Let his imagination place him
in some unknown region, where his sinful
enjoyments Avill be no more, and all their
wretched consequences will remain ; where none
of the artifices of dissipation can prevent the
worm from perpetually gnawing, or quench the
incessant flames of his anguish. Let him advert
to the important fact, that the supreme Being in
all his operations, hath always employed physica.
means to promote his plans, to the extent of
their efficacy, however slow the process. If the
righteous be destined, in the present state,
to pass through many tribulations, before they
enter into their heavenly inheritance, the wicked
in their individual capacities, may be expected
to pass through many more, in the future state,
before their qualification may commence,

OF UNIVERSAL SALVATION. 431
or be duly advanced. The moral history of this
Avorld informs us that, of collective bodies, the
progress in moral improvement has always been
extremely slow ; and that Avithout the advance
ment of the whole, the felicity of reformed
individuals must be incomplete.
Nine hundred years were consumed, before the
propensity of the human race to the grossest
idolatry, was in any degree restrained. Upwards
of eighteen hundred years have elapsed, and the
great majority of mankind, continue strangers
to that religion, upon Avhich all the hopes of
future felicity must depend ; and many of its
professed admirers, have not only impeded its
salutary effects, by their officious intermixtures,
but have rendered it an engine of oppressions,
hatreds, and animosities ; compelling those Avho
have followed after righteousness, to encounter
every species of misery and distress, during
their sojourn in the present state. In a world
destined for the reception of the assembled
wicked, how many periods may be exhausted,
before their polluted souls shall be prepared to
enjoy that happiness which is the result and the
reward of distinguished piety and virtue !
It is possible that, in a future state, tbe bad
consequences issuing from evil deeds, shall be
oerceived, and deeply lamented, without the

432 ON THE PROBABILITY
hopes of any other remedy, than such as may
be appointed to operate slowly, in order to
operate effectually. It is possible, that negligent
and vicious parents may severely suffer; from the
perception of the misery they have inflicted
upon their own offspring ; and their bitter
remorse may continue as long as the evil shall
exist. We are assured, that those who have
committed comparatively few sins, shall be
beaten with few stripes. The egregious offenders
will be punished with many. It is possible that
these stripes Avill be proportioned to the extent
of the miseries they may have diffused, and
they may endure as long as the consequences of
their vices shall continue to operate ; inevitably
diminishing that satisfiaction which might result
from the perception of their OAvn moral improve
ment. If positions like these cannot lay claim
to certainty, they are within the limits of
reason. They are in conformity with our ideas
of retributhe justice, and they are calculated
to alarm the most unthinking mind.
Again that very doctrine which is supposed
to be necessary for the conversion of sinners,
occasions great multitudes to continue in their
sins. Those Avho maintain that every unbeliever
will suffer never-ending misery, should be
peculiarly cautious not to increase their num-

OF UNIVERSAL SALVATION. 4SS
ber. But this dogma is: One grand cause of
infidelity, and exposes the unbeliever to all
those irregularities which infidelity is prone to
authorize. Men who are taught by the light
of reason to renounce this doctrine, and yet
are taught by Theologians, that it is an essential
article of the Christian faith, will think them
selves fully justified in renouncing the whole of
Christianity. The rational being who admires
the beauties of the creation, and adores the
benevolence which is tbere displayed towards all
menindiscriminately, is astonished that the very
God who shews so much indulgence to the
wicked, in the present state, should be represent
ed as pouring out the vials of eternal wrath
upon them in a future Avorld ; under a dispensa
tion which is emphatically termed a covenant of
grace! He turns from such glad tidings of great
joy, with horror and indignation ; and being
ignorant of the true design of Christianity, he
becomes a determined unbeliever. These are
historical facts. They are known to exist is
every country in Europe. They will increase, in
proportion as the minds of men become emanci
pated from implicit faith, in their spiritual
instructors, and they will continue until the
gospel shall appear to them, " to be more worthy
of all acceptation."
Ff

,434 ON THE PROBABILITY
Finally, Ave must remark that the doctrine of
the eternal misery of the wicked is very inimical
to those devout . affections, which it . is out
duty and our happiness to cultivate, towards
the God of transcendent excellence. We are
commanded to "love the Lord our God, with
all our hearts, with all our souls, with all
our strength, and with all our, minds." These
are glowing expressions, uttered by him who
Avas in the bosom of his father, and who. hath
revealed him unto us ; expressions which mani
fest- how supremely he deserves our love;
because he alone is supremely good. It is the
attribute of essential Goodness on which the
duty is founded ; it is this which renders it a:
most rational and a most pleasant duty. But
is it possible for those to perform the duty
aright, and to the due extent of the grateful
feelings, who are habituated, by their creed, to
consider the author of their being, as an object
of terror ? We cannot love whom Ave please,
and to the degree that Ave please, merely because
Ave are commanded. Nor can the affection be
called forth to a due extent, by a general
indefinite acknoAvledgement that, he is good.
We cannot feel a warm affection for any human
being, or an admiration of his character, until we-
y.re made acquainted with some extraordinary

OF UNIVERSAL SALVATION. 435
instances of his superiority; and as these abound,
will our love and admiration increase. Thus
the simple proposition that God is good, may
inspire a degree of respect, but it will not arise
to the ardour of love. This affection must be
called forth, and habitually cherished, by incessant
manifestations of operative goodness. The more
numerous, extensive,and extraordinary these, the
more liberal his gifts, the more condescending
his compassion, the more conspicuous his
exertions for the diffusion of extensive happiness,
the more shall we feel the propriety of the
duty to love him Avith all our hearts, and Avith
the greater facility will the duty be practised.
But Avhere munificence is limited by hypothesis,
to a comparative few, and infinite severity is
exercised upon the multitude, without the'
intervention of wisdom, or power, to prevent
miseries which exceed the most vigorous imagi
nation, men may attempt to love, and they
may resolve to check feelings of an opposite
character as impious, but they will not always
succeed. Their religious tenets leave a defici
ency somewhere, not to be expected in the cha
racter and conduct of a perfect being, which
must diminish that exalted admiration they are
solicitous to entertain.
Moreover, should they arrive at that perfect
f f 2

436; ON THE PROBABILITY
love which casteth out fear, it is upon a con
tracted selfish principle. They can be grateful
alone for personal favours, and admire the
goodness of God in nothing so much as in his
partiality to themselves. They are justly
astonished that they should be selected from
the myriads who are consigned over to eternal
misery ; and there is nothing to admire in this,
but a sovereign act, which confounds the under
standing ; and in which, as there are no traces of
wisdom, there can be no marks of respectability.
In a word, it is inconsistent with the nature of
things, and with the very constitution of the
human mind, to love such a Being with that pro
found veneration and ardour of devotion, which
are due to the Aviso and good Parent of the
universe. We are also commanded to love our neigh
bour as ourselves. But does this love harmonize
with the gratitude which is so strongly excited,
•by a perception that others will be eternally
excluded, from the transcendent blessings we are
to enjoy ? Will not a generous heart feel an
anxious Avish that others, not less deserving,
might also become participants? If it feels
these emotions, it must also feel an astonishment
that God should implant them in the heart of
man, and not act upon so worthy a principle

OF UNIVERSAL SALVATION, is?
himself! It must perceive that its benevolent
dispositions exceed those which we ascribe to
our Maker ! If such desires are not entertained,
then is the heart hardened by the system ; for it
can contemplate the eternal reprobation of the
millions, with a phlegmatic indifference ! But
historical facts innumerable inform us, that it has
been rendered still more obdurate. Multitudes
have enlisted under the banner of persecution ;
have hated men, because they supposed them to
be hated by God ; and have aspired to the
honour of Avielding the exterminating sword,
which was to send their fellow immortals into
eternal misery 1 How different the sensations
excited by such a creed, compared with the
humble and benevolent hope of that Christian,
who, while he laments that the wicked should
turn away from their duty and their happiness,
Still rejoices that his God is their God, his Re
deemer, will be their Redeemer ; and though he
reflects, Avith concern, upon the misery they will
inevitably bring upon themselves, he enjoys the
exquisite consolation, that their sufferings will
ultimately prove corrective of their vices.
What motives for composure and resignation,
do these expectations afford to the sympa
thizing friend, to the affectionate relative,
to the tender and anxious parent, amidst the
disorders and depravities of those Avhom they

438 ON THE PROBABILITY
love ! The mind of every pious christian will
learn to acquiesce in the chastisements Avhich
shall prove salutary ; for he knows that the
severest judgments will be inflicted, by wisdom
and mercy, for purposes of Good.,,

Thus have we endeavoured to shew that, the
tenet, condemning the wicked to eternal misery,
is not a revelation from heaven ; neither is that
of their absolute irrecoverable destruction.
These are merely opinions and inferences, drawn
either from a few occasional and metaphorical
expressions, or from a misapplication of the
current phraseology of the scriptures. It is
most obvious that such threatenings -were not
denounced to transgressors under the law, who
must have been equally implicated, with trans
gressors under the gospel. We have shewn, that
the doctrine of eternal misery is rather unfavour
able to the cause of religion and virtue, than the
contrary; and that itis very inimical to thedevout
affections of the heart : that the milder doctrine
of annihilation, neither terrifies from A'ice, nor
encourages to reformation, equally with a full
conviction, that extreme Avretchedness must con
tinue the inseparable companion „of extreme
depravity ; while it administers a power to

OF UNIVERSAL SALVATION. 439
reform, and inspires the hopes that repentance
can never be in vain. It is acknoAvledged that
obscurities, many and great, still surround this
awful subject. But it is a consolation to every
human being, that the God of mercy, and the
Parent of the universe, hath not, by any public
declaration, changed his infinite mercy mto
infinite wrath, or renounced his power to forgive
iniquities, transgressions, and sins, at any one
period of human existence.

440 CHARACTERISTIC EVIDENCES

CHAPTER IV.
Remarks on the Characteristic Evidences of Chris
tianity.
Thus have we endeavoured, to the utmost of
our abilities, to point out the peculiarities which
adorn the Christian dispensation, and which
render it so interesting to the whole-human race.
We have enquired into the great blessings it has
revealed to us ; in what manner, or through
what medium these blessings are communicated;
and we have stated the reasons on which the
hopes may be indulged, that they will ultimately
be extended to all the rational offspring of
God. In a former disquisition, we attempted to
prove the truth of the Jewish dispensation, from
the internal evidences which presented them
selves in our researches ; and we trust, that the
scriptural view which ^ve have taken of the
christian religion, will satisfactorily evince not
only its divine origin, but its superlative excel
lencies. It. possesses ah the requisites which,

OF CHRISTIANITY. 441
upon a former occasion, have been stated as
essential to the permanent happiness of man.
It is perfectly consonant with the state, exigent
cies, powers, and capacities of man, and with
the reason of all rational beings. — It cherishes
the pleasant affections of love, gratitude, admU
ration, reverence, and hope : — it is calculated to
administer consolation to every sincere wor
shipper, in every situation of life : — it places
before us tbe most poAverful motives to the prac
tice of all those moral and social duties, upon
which social happiness depends : — it teaches us
to adore one universal sovereign, who loves vir
tue, hath a perfect knowledge of human con
duct, is wise and just to punish and reward, and
who has condescended to reveal himself to us
in the character of a Parent, who seeks recon
ciliation with his offending offspring.
That such characteristics belong to those
essential doctrines of Christianity, which we
have attempted to develope, in the first part of
tlie present disquisition, no one can reasonably
deny. Few have been the objections to Chris
tianity, deduced from those points. The grand
and the most formidable objections have been
levelled, against particular tenets, which have
been mistaken for the essential doctrine of our

442 CHARACTERISTIC EVIDENCES
holy religion. We have endeavoured to show
that these are not primary truths ; that they are
inferences and deductions from incidental expres
sions, Avhich have a reference to the primary
truths, preached by our Saviour and his Apostles ;
and that they must be received or rejected,
according to the weight of evidence, upon a
deliberate and impartial enquiry. For litigated
sentiments being of amore speculative nature, are
not essentially necessary to the moral discipline
of the mind, or the cultivation of pious affec
tions towards God ; but these are the characters
inscribed upon the doctrines originally promul
gated to the world as essential to salvation.
We submit our sentiments, upon two of the
most important subjects of disputation, to the
examination of the candid Christian. The
mediatorial, office of Christ, and the future state
of the Wicked, constitute a part of the plan of
God in the redemption of the world, whether
our conceptions concerning the peculiarities of
this plan be accurate or not. Concerning the
person of Christ, which constitutes the favour
ite topic of the day, we have said nothing;
because, all that is interesting to us, consists in
what he has done and suffered. He has pointed
out to us the manner in which we can most
honour him ; when he says, if " Ye love me, keep

OF CHRISTIANITY. 443
my commandments." " This is my command
ment, that ye love one another as I have loved
you ; greater love hath no man than this, that a
manlay down his life for his friend ; ye are my
friend, if ye do whatsoever I command you."
" If a man love me, he Avill keep my words;
and my father will love him, and we will come
unto him, and make our abode Avith him:" Cha
racter, dispositions, and conduct, are the sole
objects of love ; nor is it possible that any mis
takes concerning natures and essences, will alie
nate from the humble Christian, the affections
either of the Father, or of the Son, if he loves
them and keeps their commandments. The senti
ments we have advanced, upon the other sub
jects, appear to be accurately Scriptural, and to
be most honourable to God, most honourable to
the Saviour, most interesting to mankind.
As some of these sentiments may be novel,
we haAre been very ample in the statements of
our evidences. We cannot conceive by what
arguments, either from reason or Scripture, such
evidences can be enfeebled ; and Ave sincerely
hope, from our love to mankind, that the attempt
will be unsuccessful.

\ \

444 CHARACTERISTIC EVIDENCES
When we were treating of the filial confi
dence of a Christian, we observed, that one
characteristic of a rational faith, consists in its
being founded upon a solid basis ; that it is not
an arbitrary unauthorized expectation, or a con
jectural hope. We may now ask, whether the
faith of a Christian be not built upon such a
foundation? Whether the internal evidences of
Christianity be not irresistibly strong? Whether
the doctrines revealed, be not true sayings, and
worthy of all acceptation ? .
We have farther to observe, that from the
surVey which has been taken of both dispensa
tions, they manifestly form a combined evidence
of the truth of each. They mutually support
and corroborate each other. A unity of design,
is conspicuous in each. Together, they form a
whole. The Jewish religion was a necessary
introduction to Christianity ; and Christianity
is the consummation of the Jewish. The one
was the foundation, the ground work; the other
is the magnificent superstructure. They are
both perfect in their kind, accomplishing the,
objects proposed. They are each respectively
adapted to the different ages of the world, and
to the peculiar states and character of its inha
bitants. In the Jewish history, Ave learn the

OF CHRISTIANITY. 445
deep ignorance and depravity of the human
species; and we trace the means perseveringly
pursued for a series of ages, gradually to pro
duce a due reformation. These means were
either natural, or supernatural, as contingent
circumstances demanded ; and we trace the
direction of providence, in the course of events
which prepared the way for the advent of the
promised Messiah.
This coincidence is abundantly displayed, and
the evidence it contains, abundantly strength
ened, by the accomplishment of several prophe
cies, recorded in the ancient Scriptures. For
minute particulars, we must refer to those writers
who have made the ancient prophecies the pecu
liar objects of study. We shall only observe,
that several of these prophecies were sufficiently
explicit to awaken, in the Jewish people, the
expectation, that some extraordinary person
would appear, at a future period, in the cha
racter of a deliverer. The time of his appear
ance, his moral excellencies, his humiliation,
his sufferings, his exaltation to honour, the light
and knoAvledge that should be communicated
to the Gentile world, were portrayed in a manner
sufficiently explicit to render them applicable
to the person and office of the Messiah, and to
"him alone, As the destruction of the Babylonish

446 CHARACTERISTIC EVIDENCES
and Assyrian empires, and of the surrounding
nations, Avho l)ad persecuted the Jewish nation,
had been foretold and accomplished, to the con
viction of the later inhabitants of Judea:; thus
the destruction of this nation, as a political
body, and the dispersion of the remaining tribes,
upon . their national rejection of the promised
Messiah, were predicted in language equally
explicit, to the conviction of every believer in
Christianity, in the present day, and to the
amazement of unbelievers.

When the fulness of time was come, in which
he Avho was spoken of by the prophets, was
appointed to make his appearance, it was neces
sary for him to convince the world, by some
supernatural tokens, that he also Avas a prophet
sent from God ; and the prophet, Avhose advent
was expected by the JeAvish nation. For,
although it was obviously the laAV, whichhad
been respected by the supreme governor, not
to work a miracle, where the purpose can be
finally accomplished by the slow progress of
natural means ; yet it is manifest, that in the
introduction of a system totally new, so oppo
site to theexpectations, opinions, prejudices, and
habits of mankind, demanded the immediate

OF CHRISTIANITY. 447
interposition of the Deity, through the agency of
this divine messenger ; and it was also neces
sary that he should bring his credentials with
him, by the power of working miracles. The
purity of his precepts could not alone be suffi
cient to aAvaken the attention, and promote the
reformation, of a sinful Avorld. They might be
approved of by the reason of all; they might
haA'e been beneficial to the well disposed; but
they could not convey any authoritative decla
ration, that the precepts inculcated, and the
moral discipline of this Avorld, have an imme
diate relation to a future state of existence;
and that, the. virtuous and pious affections, so
strenuously enforced, Avere in order to prepare
moral agents for eternal happiness. Nor could
the auxiliary of a perfect example,equally enforce
an obedience to the'precepts of virtue. - Example
cannot be of an extensive influence. It may
appear excellent, but to imitate may be deemed
optional ; and it might have been applauded and
admired by those who saw not their obligation
to imitate. The miraculous gift, with Avhich
this preacher of righteousness was endowed,
gave an infinite energy to both: they proved
him to be a delegate from heaven ; it was pro
claimed from above, " this is my beloved Son ;"
md it, .is commanded. from, above, " hear, ye

448 CHARACTERISTIC EVIDENCES
him." Which annihilates option, and creates a
duty. The Perfection of his character, was, in itself,
a perpetual miracle. It was peculiar to him,
without a single exception. Every other pro
phet of God, had many imperfections. Jesus
Christ was the only being clothed with huma
nity, with whom the father was always well
pleased. No other individual, of the posterity-
of Adam, commenced and persevered in a course
of virtue and piety, without numberless aberra
tions. To err, in the first attempts, is the con
comitant of ignorance. Things present, will
arrest the whole attention of those who cannot
form any conceptions of treasures in reserve.
The passions Avill be excited before reason is
awake to direct them ; and without the direc
tions of reason, they must be subjected to num*
berless irregularities. The unrestrained indul
gences of these, may render continued igno
rance criminal, and foster the vices of indolence,
inattention, and obstinacy ; but dispositions the
most humble, docile, and attentive, have never
secured the pupil of virtue from the frailties
of humanity, although, by the aid of proper
discipline and correctives, they have greatly
advanced his progress. The obvious exemption:
of our divine Saviour from the imperfection*

OF CHRISTIANITY. 449
inherent in our nature, can alone be explained
by a conviction, that God Avas Avith him ; that
he Avas under the immediate and supernatural
influence of his heavenly father. The native
purity of his heart, suavity of his temper, supe
riority of his intellectual endoAvments, Avere
under tho fostering care of his Father, and our
Father, his God, and our God, for the benefit
of the universal family.
His obscure situation, before he entered upon
his public ministry, precluded him from enjoying
the advantages of human instruction. The most
distinguished Sagos of antiquity, acquired those
degrees of knowledge Avhich rendered them
conspicuously eminent, in advanced years, ami
at the expence of much time and labour. They
were obliged to travel into remote countries, in
order to collect fragments of knoAvledge from
the reputed seats of wisdom. But he was taught
of God. He spake as never man spake, Avithout
those human aids which other sages had enjoyed ;
and at a very early period of life, he had
acquired knoAvledge which astonished the vene
rable rulers of tlie synagogue.
Without tbe perfection of moral character
he could not have enjoyed the honour of being
the Saviour of the world. He could not have
been the pattern of all righteousness. Nor
Gg

450 CHARACTERISTIC EVIDENCES
could he have been qualified for those offices
in which he was destined to excel ; and by which
he Avas eminently distinguished from every other
prophet of God. It was for such important pur
poses, and it was in consequence of this per
fection of character, that he was honoured with
the intimate union with God, which is placed
in so striking, a point of view by the beloved
disciple John ; who delights in recording those
sayings of Jesus which haA'e a reference to it;
" The Father loveth the Son, and has given all
things into his hand. As the Father knoweth
me, even so know I the Father. I am in the
Father, and the Father in me. I and the Father
are one," &c. &c. &c.
This is, therefore, a miracle of a peculiar
description ; that he who was born of a woman,
who uniformly styles himself the Son of Man,
should be Avithout sin. Whatever may be the
opinions of Christians, respecting the physical
nature of Christ, however they may interpret
particular passages respecting personality, prior
existence, or essential inferiority, they must all
agree, that in him the fulness of the Godhead^
dwelled, in a peculiar and unrivalled manner;
for in bis moral character he was the brightness %
of his Fathers glory, and the express image of
his person, av onra,v<ytx.<j-[Asi tijs S&fytf, *«' X^^H

OF CHRISTIANITY. 451
tilr virof*a-jw»- js-Jts, being the effulgence of the
glory, and character of the nature of him. Nor
could the moral attributes of the invisible God,
be more conspicuously displayed, and rendered
visible to human eyes.
Another characteristic excellence, respecting
the mission of this divine messenger, is, that
all his miracles were works of kindness and com
passion. " He Avent about doing good." He
healed all manner of diseases; heAvas feet to
the lame, eyes to the blind. He raised the dead
to life, and restored them to their joyful rela
tives. He miraculously healed the Avound in
flicted by the zealous Peter, on one of the band
appointed to seize his person. He omitted to
exert his divine power to procure personal ad
vantage or accommodations to himself, although
he had not at all times Avhere to lay his head.
Nor did he solicit the aid of the Almighty for
his OAvn liberation, although legions of angels
Avere at his command.

This striking peculiarity points out a charac
teristic difference between the miracles of Jesus,
and the generality of those which were Avrought
by the prophets of God, under the Jewish
g z 2

452 CHARACTERISTIC EVIDENCES
dispensation. The miracles wrought in Egypt
Avere all of a tremendous nature. They Avere
intended to strike terror and dismay into the
oiibelieving pagans, and to aAve the children of
Israel into an obedience to the divine com
mands. For the same reason Avas the laAV
promulgated from mount Sinai, in the midst of
terrors. Most of the miracles of Jehovah were per
formed to vindicate his superiority among the
surrounding idolaters ; and to deter the Israelites
from imitating their example. Comparatively
few were wrought for the sole purposes of gene
ral benevolence. This distinguishing characteris
tic was reserved for the miracles of Jesus. This
new dispensation Avas preeminently a dispen
sation of Grace ; and the complexion of the
miracles, by which it Avas introduced and
established, was ordained to be in perfect
unison Avith its object. To these works he
appealed to confirm the truth of his mission.
Impostors have never been renowned for going
about doing good. When the prophet John
sent two of his disciples from his prison, to
enquire of Jesus, art thou he Avho should come,
or do Ave look for anotlier? The answer Avas;
" Go and shew John those things Avhich ye do,
hear, and see : the blind receive their sight, and

OF CHRISTIANITY. 453
the lame -walk, and the lepers are cleansed, and
the deaf hear, the dead are raised up, and the
poor have the gospel preached unto them : and
blessed is he Avhoever shall not be offended in
me." His disciples, James and John, Avho Avere
distinguished for the mildness of their dispo
sitions, observing that their master Avas not
received Avith due honour by the Samaritans,
through a national prejudice, because his face
Avas as though he would go to Jerusalem-; under
the united emotions of resentment, and of zeal
for his honour, they Avere eager to become the
ministers of vengeance, and solicited for power ¦
to command fire from heaven and consume
them. At this period they were not Christians,
in the strictest sense of the^ term. They Avere
simply disciples, scholars who Avere learning his
doctrines, and preparing for the promulgation of
them. They still retained the harsh principles
of resentment, and of vindictive justice, which
it was not the object of the Jewish system to
subdue. Their master rebuked them, saying,
"Ye knoAvnot Avhat manner of spirit ye are of;
for the Son of Man is not come to destroy men's
lives but to save them." When these and the
other disciples, even the zealous Saul, were
fully initiated in the principles of the Christian

454 CHARACTERISTIC EVIDENCES
religion, the disposition to persecute others was
completely eradicated. They had learned that
it was more becoming the Christian character,
to suffer persecution even unto death, for the
cause of truth and righteousness, than to make
proselytes by compulsion.
As in the first introduction of Christianity
miracles were necessary, thus Avere they also
to its subsequent promulgation. After the re
surrection of their Divine master, the Apostles
being delegated to evangelize, or teach the doc
trines of Christ's mission, his death, resurrec
tion, forgiveness of sins, and a future judgment,
they were also furnished with similar credentials.
They Avere miraculously endowed Avith the gift
of tongues, that they might propagate tbe
gospel among the Gentile nations ; and they
Avere enabled to heal the sick, cure the maimed,
raise the dead, and perform all those offices of
benignity, which corresponded with the benig
nant nature of the gospel they preached. The
only instances of severity Avere in two extraordi
nary cases of absolute necessity. Blindness was
inilicted upon the magician, avIio imagined that
the power of Avorking miracles might be pur
chased Avith money ; and who intended to
degrade these gifts of heaven to the most sordid
purposes. Ananias and Sapphira were punished

OF CHRISTIANITY. 455
with death, because they had conspired together
to impose upon the primitive Christians, and
acquire a character for liberality, by a fraudulent
act. The public and aAveful punishment of their
guilt, manifested the wrath of heaven against
deceit, Avhich must have made a salutary im
pression upon the early coiwerts, and preserved
their holy religion from the contempt of intelli
gent heathens.
It has been observed, in our disquisition on
the JeAvish economy, that no superflous miracle
was eA'er performed ; that the divine being, in
every instance, respected that constitution of
things Avhich we term the laws of nature, to
the utmost extent of their efficacy. This cir
cumstance, we allege, demonstrates the credi
bility of those upon record ; distinguishing real
miracles from the pretensions of impostors,
whose vanity ahvays betrays them into a frivo
lous and unnecessary display of their assumed
poAvers. Similar observations are applicable to
the new dispensation of God. The miracles
necessary for the introduction and promulgation
of Christianity, were confined to this object ;
nor did they extend farther than Avas requisite
for its accomplishment.
Wehave already seen that no one miracle was
wrought by Christ, for his own personal

456 CHARACTERISTIC EVIDENCES
advantage, in the most trying situations. Nor
did he ever waste, if we may thus express it,
his supernatural poAvers. In the resurrection of
Lazarus, with what a dignified propriety did he
direct others, to take away the stone from the
sepulchre, confining his energies to what others
could not perform : " crying with a loud voice,
Lazarus come forth ; and he that was dead came
forth, bound hand and foot Avith grave-clothes ;
Jesus saith unto them, loose him and let him go."
In the miraculous deliverance of Peter from the
prison, we discover the same characteristics.
To the angel of the Lord is ascribed, every
action absolutely necessary for his escape from
the prison ; and after he had directed his. Avay,
forthwith the angel departed from him.
After Christ and his apostles had proved the
truth of their divine mission, by competent
miracles, they submitted all other facts, and the
doctrines to be received, to the reason and
understandings of their audience. In every
instance Avas great attention paid to the influence
of natural causes ; and to the genuine workings
of the human mind. When our Saviour had
proved that he Avas the prophet foretold, by the
perfection of his precepts, the purity of his
morals, and miracles of beneficence ; which
made the most favourable impressions upon the

OF CHRISTIANITY. 457
minds of his attendants, he chose from among
these, tAvelve disciples ; not distinguished by
learning or sagacity, but by the goodness of
their hearts, and docility to learn. The world
might thus be conA-inced, that his excellent doc
trines could not be ascribed to human Avisdom.
He gained upon their affections by the superior
excellence of his character, and the mild
benignity of his temper ; and his affection for
them was manifestly founded upon the upright
ness and docility of their minds. They were
sloAvly and cautiously instructed in the spiritual
nature of his mission. They could not boast
of sudden conversions and miraculous illumina
tions. Their Jewish prejudices, and errone
ous expectations Avere not insulted, they were
gradually removed. The disciples were taught
just as they Avere able to bear instruction ; and
they became witnesses to many surprising and
unexpected events, before they Avere qualified
for the important office of apostolic mission-.
aries. It Avas the conversion of Saul alone which
bore the signature of a miracle. This Avas
instantaneous, because the infant church was in
the most imminent danger. It was to prevent
the carnage which his mad zeal Avould have
occasioned : " for he Avas breathing out

458 CHARACTERISTIC EVIDENCES
threatenings and slaughter, against the disciples
of the Lord, and going to Damascus to search
the Synagogues, that if he found any of this
Avay he might bring them bound unto Jerusa
lem." His conversion was ofthe utmost moment
to the Arery cause he was attempting lo destroy.
His high repute for strictness in the Jewish
religion, for his philosophical education, learning,
and eloquence, rendered him an acquisition of
infinite importance to the rising cause. The
manner of his conversion impressed his grateful
heart with the deepest humility, and augmented
his zeal for that religion he had been persecuting.
" lam, says he, the least ofthe apostles,Iam not
meet to be called an apostle, because I persecut
ed the Church ; but by the grace of God I am
Avhat I am ; and his grace was not in vain, but I
laboured more abundantly than they all, yet not
I, but the grace of God Avhich Avas with me." He
was converted, thathis superior powers of intellect
might have their full employment upontheir pro
per objects. They were thus miraculously direct-
edintotheservice of Christianity. By themheAvas
singularly qualified to become the apostle of the
Gentiles. By a philosophical education he Avas
prepared to argue with the heathen philosophers,
upon their own principles. Of this we have

OF CHRISTIANITY. 459
Hiking instances in his dispute with the
Athenians; and in his vindicating the possibility
of a resurrection, according to the analogy of
nature. But this " great grace, that Avas Avith him,''
did not preclude the use of natural means. He
Avas referred to an eminent disciple at Damascus,
for particular instructions. Ananias Avas encour
aged to visit the dangerous persecutor, by a
vision from heaven; which, by corresponding
with the directions miraculouslv given to the
neAV convert, completely removed the anxious
suspicions of Ananias, and confirmed the faith
of both. At this period terminated the immediate
inspiration relative to this event. For Saul
remained certain days with the disciples Avhich
were at Damascus, obviously to be instructed in
the graud principles of Christianity; and straight
way he preached Christ in the Synagogues, that
" he is tbe Son of God, to the amazement of all
men." One striking trait in the history of human
nature, is the history of its deep and inveterate
prejudices. Notions implanted at an early period,
grow up, as it were, a part of ourselves ; reason
may be silenced, long before it will be convinced.
Some evasion or other is invented, in order to
protect the primitive principles. The Jewish

460 CHARACTERISTIC EVIDENCES
nation having been, during a course of ages,
treated as the peculiar favourites of heaven,
they universally claimed a proscriptive right to
this exclusiA7e privilege. It would have been in
vain to assert, that an impartial God cannot, in
reality, be an arbitrary respecter of persons; and
that to him avIio loveth righteousness, the man
in every nation that Avorketh righteousness,
shall be accepted. The history of their own
nation would have been adduced to confute the
principle. Even the favoured disciples of that
Jesus, who declared that he came to give light
to the whole Avorld, could not have imagined
that this light should shine with equal lustre
among the Gentiles. Here again was a miracle
necessary. The apostle Peter Avas instructed,
by an emblematical vision, that the distinction
Avhich had continued during so many ages, was
no longer to exist ; and he Avas ordered to give
instruction to the devout heathen, Cornelius.
Cornelius Avas directed, by a correspondent
vision, to " send to Joppa, and call for one,
Simon, surnamed Peter." The coincidence in
this case, also, confirmed the faith of each.
Peter being thus authorised to preach to the Gen
tiles, he tells Cornelius and his assembled house
hold, how God had anointed Jesus of Nazareth
with the Holy Ghost and with power; "who

OF CHRISTIANITY. 461
went about doing good, and healing all that
Avere oppressed of the devil ; for God Avas with
him;"' and he said,-"Ave are Avitnessess of all things
which he did, both in the land of the JeAvs and
in Jerusalem, whom they slew, and hanged on a
tree ; him God raised up the third day, and shewed
him openly." These were the facts he preached;
he left them to operate, and they operated to
the conviction and conA7ersion of these heathens,
from the paganism of their fathers.
Many other instances might be adduced to
sIioav, that, under circumstances in Avhich natu
ral means could not be efficient, recourse was
had to those which Avere supernatural, for the
introduction and promulgation of Christianity ;
while the course of truth, respecting subordi-
date parts, Avas committed to the influence of
natural causes. Christianity being received, and
its essential doctrines Avell understood, by the
early Pagan and Jewish converts, they wer&
left to the exercise of their OAvn understandings,
for decisions upon various intricate questions
Avhich occasionally presented themselves.
After a number of the Gentiles had embraced
the Christian faith, Ave read, that some of the
Jewish converts not only retained the ancient
ordinance of circumcision, but their prejudices
induced them to impose it also upon the Gentiles.

462 CHARACTERISTIC EVIDENCES
But this point was finally settled by the delibe
rate exercise of their own understandings, with
out any miraculous interposition ; although the
harmony of the Church seemed to depend upon
their decisions. The apostles and elders being
assembled to deliberate upon the subject, they
agreed that it wasnot proper to lay upon theGentile
converts, any other injunctions than those which
were requisite to preserve them from idolatry,
and the immoral practices which heathenism did
not prohibit. " They were to abstain from meats
offered to idols, and from blood, and from things
strangled, and from fornication."
Nor are Ave authorized to assert, that the pri
mitive apostles were, in every respect, under the
infallible direction of God, like their great
master. He was the fountain, and of his ful
ness they received those portions of grace,
which the peculiarities of their mission de
manded. They were all inspired to preach, and
they preached with one voice, the fundamental
doctrines, that Christ was the Messiah, the sent
of God, empowered to proclaim peace and recon
ciliation to penitent believers; that he was
unjustly crucified ; that he arose again from the
dead, and ascended into heaven, and that he shall
come again to judge the world in righteousness.

OF CHRISTIANITY. 463
But they Avere not uniformly presenred from the
errors and failings incident to humanity. Paul
and Barnabas, those felloAv workers in the pro
mulgation of Gospel truths, quarrelled and
parted about a circumstance Avhich appears to us
extremely trivial. Again/ Saul accused Peter
of duplicity in his conduct, upon a sub
ject Avhere it might have been the least expected.
That very Peter, who had the honour of intro
ducing Christianity among the heathens, by an
express revelation, and associated with them at
one period, not only withdrew from them, but
compelled them to conform to some of the
Jewish customs. " When Peter was come to
Antioch," as St. Paul writes to the Galatians,
" I withstood him to the face, because he was
to blame; for before that certain came from
James, he did eat with the Gentiles, but when
they Avere come, he withdreAV, and separated
himself, fearing them thai were of the circum
cision; and the other JeAVS dissembled likewise
with him ; insomuch, that Barnabas was also
carried away with their dissimulation. But when
I saw that they Avalked not uprightly, according
to the truth of the gospel, I said unto Peter
before them all, if thou, being a Jew, livest
after the manner of Gentiles, and not as do the

4.G4 CHAUACTERISTIC.EVIDENCES
Jews, why compellest thou the Gentiles to live
as do the Jews ?"*
Peter acknowledges, that in the epistles of
his colleague Paul, are some things hard to be
understood, which they that are unlearned and
unstable, Avrest, as they do other Scriptures, unto
their own destruction. The difficulty must be
ascribed to his abstruse mode of reasoning con
cerning points of doctrine, the opinions he
entertained, and the basis of these opinions.
Whatever deserves the character of an imme
diate revelation from heaven, must be explicit,
and not be so obscurely expressed, that a brother
apostle, who Avas also a divinely appointed mis
sionary, should acknoAvledge that his sentiments
Avere hard to be understood. These obscurities,
in some measure, continue to the present hour.
Most of our theological controversies are occa
sioned by them ; and, what is most to be lamented,
those passages which are the least understood
are, in the warmth of disputation, considered
as the most important !
St. Paul manifests his integrity, and strengthens
our confidence respecting the truths he had pro
fessedly received by inspiration, when he ac
knowledges that he Avasnot at all times inspired.
* Gal. ii. 12—14.

•1 -1

OF CHRISTIANITY. 465
In the advice given to the Corinthians, con
cerning the propriety or impropriety of mar
riages, at a time in which they Avere so much
exposed to persecutions, he pretended not to the
authority of an immediate revelation ; but he
speaks according to his judgment, and yet
" I think," says he, " that I have the spirit of
the Lord." At other times, he confesses, that
the counsel given is entirely from himself.
This faithful narrative of failings, in such
eminent characters, and the cautious expressions
used, confirm our faith in the gospel history,
more than the highest pretensions to infallibility.
By the conscientious and ingenuous care taken
not to mislead by his authority, the Apostle
establishes his authority. These facts point out
the distinction which exists betAveen the infal
libility belonging to the source of all Avisdom ;
the unerring inspirations imparted to the great
Prophet, in Avhom the fulness of the Godhead
is said to dwell ; and the more circumscribed
powers communicated to subordinate agents
and fallible men ; who, like the ancient prophets
under the Jewish dispensation, Avere favoured
with those degrees of illumination, which \A-ere
adapted to the peculiar designs of their mission ;
and to such were they obviously confined.

sh

466 CHARACTERISTIC EVIDENCES
That the divine wisdom and benevolence have
proportioned the degrees of. evidence to the
importance of the doctrines revealed, is conspi
cuous in every part of revelation ; but in no
instance doth this truth appear more obvious,
than in the testimonies surrounding that funda
mental doctrine, the Resurrection of Christ from
the dead. He was appointed to be the first
fruits of them that sleeps " If Christ be not
risen," says the Apostle, " there is no resurrec
tion of the dead ; ye are yet in your sins." An
event so preternatural, so opposite to every
appearance, so contradictory to the experience
of men, demands powerful evidence.
This it enjoys, for we may safely assert, that
no one event upon record is guarded with more,
we may say with equal, security against the
attacks of incredulity. The divine precau
tion foresaw every possible objection, and pro
vided an answer. That Jesus of Nazareth Avas
suspended on the cross, no one denies Avho
believes in his existence; that he died on the
cross, is evident from the nature of the wound
inflicted on the side. He was publicly entombed.
The amazement and despondency of his fol-
loAvers, at such an event, so contrary to their
expectations, and which destroyed all their
hopes, Avould not inspire them with a disposition

OF CHRISTIANITY. 467
fraudulently to convey away the body of one who
had disappointed them, and whom they must haA'e
suspected to have been an enthusiast or animpos-
tor. The extraordinary precaution taken by the
enemies of Christ to secure the sepulchre, and
prevent the possibility of fraud, would have ren
dered any attempts of his former disciples, had
they been so disposed, acts of madness as well
as of absurdity. The miserable defence of the
guards confutes itself. Its being received as an
apology, instead of their being severely punished
for their universal and ill-timed drowsiness; theit
being bribed to propagate tbe tale Avhich con
victed them of a breach of duty ; and the pro
mise made by the Elders, that they should be
secured from the resentment of the Roman go
vernor, sufficiently proved the chagrin and amaze
ment of the Elders, respecting this marvellous
event. The frequent intercourse of our Saviour
Avith his disciples and followers, after the resur
rection, in order completely to remove their
incredulity, and direct their future conduct ; the
publicity of his ascension to heaven ; these
closing events, being in perfect conformity Avith
the objects of his mission, and with his own
predictions concerning the manner of his death,
and certainty of his resurrection, form such an
united mass of evidence, that " him who Avas
h h 2

468 CHARACTERISTIC EVIDENCES, &c.
by wicked hands crucified and slain, God hath
raised up, having loosed the pains of death,
because it Avas not possible that he should be
holden of it ;" these are such numerous, distinct,
united, unequivocal vouchers of the important
fact, that nothing remains for incredulity, but
boldly to deny the power of the Almighty to
perform so great a miracle, and declare that it
is absolutely impossible for God to raise the
dead !

( 469 )

CONCLUSION.

We have now finished our analytical enquiries.
If we have been circuitous, it was in order to
follow the clues which might best conduct us
through many labyrinths. Wehave been prolix,
in order to be perspicuous ; and Ave have at
tempted to define or explain every important
word which presented itself, in order to escape
that confusion, of ideas which is the natural
result of confusion in language. In our ethical
disquisitions, we have not entered into those
speculative subjects Avhich generally attract the
attention of moral philosophers ; but we have
endeavoured to trace the moral history of the
human mind, in its poAvers, pursuits, motives of
action, &c. The obvious and important result
of our enquiries is, that no pursuits can be so
interesting as the moral and intellectual im
provement of the human mind ; and no motives
so powerful as those Avhich proceed from the
principles of true religion. It has been shewn

470 CONCLUSION.
that, if we consider religion in its general and
most comprehensive sense, or as it respects the
sentiments of mankind, concerning the exis
tence, demands, and powers, of superior Beings,
it is a very potent principle of action ; what
ever may be the opinions concerning the spe
cific duties imposed. This principle is uni
versally acknowledged to possess a momentum,
far exceeding every consideration of a sublu
nary influence. Hence it is, that erroneous opi
nions in religion have been productive of so
many evils. We have also proved, that the con
ceptions of religion most favourable to virtue,
most conducive to human happiness, which
destroy the opposition naturally subsisting
between self-interest and the social duties, are
founded on a solid basis; and they are not
to be confounded Avith those wild and extra-1
vagant notions which pervaded the pagan
world. They arise from principles perfectly
consonant with the dictates ofthe purest rea
son ; although reason Avas not able, at a period
of universal blindness and degeneracy, to per
ceive and adopt them.
We have also attempted to prove, that the
leading object of the Jewish Dispensation, Avas
to protect the dictates of pure Morality, and
the principles of. pure Religion, from being-

CONCLUSION. 471
totally lost to mankind, through the prevalence
of paganism ; and gradually to disseminate a
knowledge of them among the Gentiles. These
appeared to us to be the grand characteristics
of that dispensation ; and to furnish the most
satisfactory proofs that it was of a divine origin;
although it was so limited in its operations and
influence. In the Christian Dispensation Ave
behold the moral duties, personal and social,
still more accurately defined, and enforced by
far superior motives. Worldly prosperity alone
was promised to the JeAvs as the reward of their
obedience, Avhereas to the true Christian is
opened the joyful prospect of immortality ;
the possession of an eternal inheritance in the
presence of their reconciled father ! They are
" become the heirs of God, and joint heirs with
our Lord Jesus Christ !" Let the utmost stretch
of the most vigorous imagination, attempt to
exceed this so great a recompense of reward !
Such are the primary characteristic excel
lences of our holy religion. They are acknoAVr
ledged by all those who profess to be Christians;
and they will be enjoyed by every true believer.
They are not articles of Speculation, in which
one Christian may think differently from another ;
they are not the doctrines of Inference, but of

472 CONCLUSION.
immediate Revelation ; nor can they be rejected,
without the rejection of Christianity itself.
Whatever sentiments we may form concern
ing the precise nature of the mediatorial office;
concerning the physical nature of Christ; con
cerning the nature, object, and duration of
future punishments ; notwithstanding the im
portance of these subjects, they are still the
opinions of inference; and our opinions may be
very different, Avithout enfeebling those clearer
principles, those grand doctrines of revelation ;
the divine mission of Jesus ; that he is the Mes
siah — that his doctrines and character Avere
perfect; — that his death was unjust and igno
minious ;-— that the grave had no dominion over
him ;— that he was appointed to be the Prince
and the Saviour, to give repentance and remis
sion of sins ; — and that because he lives, we
shall live also. These doctrines contain the
strongest, most influential motives to virtue
and piety. These doctrines remain untouched ;
nor can their moral influence be diminished,
by our particular sentiments concerning the
precise manner in which the death of our divine
leader was rendered efficient to the pardon of
our sins ; the precise nature of the punishment
from which he may have liberated every true

j

CONCLUSION. 473
believer ; or the extent of the punishment
which still awaits the impenitent.
We have stated our opinions upon these con
troverted points, with freedom, precision, and,
we think, with force. Our statements appear
to us to be most scriptural, and perfectly ra
tional. They not only coincide with the whole
current of scriptural iasgtrage, but they seem
to require its peculiar phraseology to render
them explicit.* They are free from those inter
pretations, on the one hand, which appear de
fective or evasive ; and they most happily es
cape those dreadful systems, against Avhich the
reason of men, and the feelings of men, in
stantly take the alarm. We have amply given
our reasons for entertaining such sentiments, and
they are submitted to the scrutiny of our
readers. It cannot be expected that these, or other
parts of so extensive a work, which peculiarly
demands an accumulation of admitted facts,
accurate arrangements, and legitimate, infe
rences, should be free from various errors. But
a detection of such occasional errors will not
be a confutation of our principles. This can
alone be accomplished by instituting analytical
enquiries also, pursuing them with similar dili-
» Se» Note R.

474 CONCLUSION.
gence, similar attempts at precision, with su
perior perspicuity, and Avith a contrary result.
As an apology for the great extent of this
work, the author begs leave to remark, that in
its unity, it is an aggregate of distinct treatises,
upon subjects which are not unfrequently in
vestigated by the philosopher, moralist, and
divine, in a separate and insolated manner.
This distinct and insolated contemplation of
each subject, has often occupied the mind' so
intensely, that their intimate relation to each
other has remained unnoticed; and the influ
ence of the whole has been greatly enfeebled,
if not totally forgotten. It has, therefore, been
our desire to pay such an attention to each
branch, as should enable us to form clear con*
ceptions of its leading constituent principles;
while we pursued our enquiries in such a manner
as might point out the connection of each with
a whole, an important whole ; upon which the
happiness of all the rational creatures, of God
immediately depends.

In our analytical pursuits, it was not in our
power to be concise. But we are not under the
necessity of being prolix, in our application of
the principles advanced, to their various moral and

CONCLUSION. 475
practical uses. It has been our object to direct
the reader's attention to those principles upon
Avhich right practice is founded ; to trace the
harmonious connection Avhich subsists betAveen
Avell-regulated passions and affections, moral
conduct, rational religion, and human happiness.
The application of these to the A-arious duties
of life, must be left to the Moralist and Divine.
As the Avhole tenour of these disquisitions
evinces the folly and madness of vice and
irreligion ; the Avisdom of virtue and piety ; their
being essential to human Avelfare in the present
Avorld, aud to eternal felicity in a future state,
it would be superflous to expatiate upon these
subjects, at present. Nor shall we expatiate
upon the numerous and animating motives to
the practice of virtue and religion, which must
present themsehes, to e\7ery attenthTe mind, in
the course of its ethical and theological
enquiries. We shall, therefore, conclude the Avhole, Avith a
few a ery cursor}7 observations.
I. We would invite UnbelieA-ers of every class,
seriously to attend to the representations Avhich
haA-e been gh-en, in this and the preceding
volume, of those dispensations which Christians
pronounce to be divine. We Avould ask, do
they perceive any thing irrational in their object,
or in the pursuit of their object ? Any thing

476 CONCLUSION.
unworthy of a God possessing every perfection?
Any thing inimical to the best interests of the
human race ?
To the embarrassed Atheist it will not be
necessary to say much, at the conclusion of a
Avork, every page of Avhich contains princi
ples calculated to relieve him from his em
barrassments; and to prove to him that the
confusion does not exist in the ways of Provi
dence, but in his OAvn conceptions concerning
them. The concatenation which exists through
the whole economy of Providence and of grace,
manifests the progressive agency of an intelligent,
wise, powerful, beneficent, cause, in the gradual
promotion of human felicity, according to that
rank in Avhich the human race is placed, in the
vast universe of God. If the Atheist believes
not in a God, it must be because he knows not
God. If he dares to ridicule the Believer, it is
because he is deluded by some phantom in his
own imagination. All his objections plainly
indicate that he has not made a proper use of his
discriminating powers. He has confounded the
God of the Jews and of the Christians, Avith
the Gods of the Heathens; and he concludes,
that the absurd notions of superstitious ignorance,
are a demonstration that a rational religion can
not possibly exist ! Let him reflect how much is
lost by his abnegation of such a God. Lif£ !

CONCLUSION. 477
Immortality!! The eternal exercise of those
intellectual powers, by which he professes to be
directed, upon the noblest and most important
objects ! Whereas, according to his system, their
sole use is to place man at the head of the
brute creation, at the head of perishable beings ;
and to render him discontented, by discovering
to him that he has superior powers without their
proper object, and superior desires Avhich never
can be gratified !

The sincere and conscientious Deist cannot
be far from the kingdom of HeaA7en. He who
believes in the existence and moral perfections
of a Deity; who acknoAvledges hirn in his relath'e
character, and admits that he wills the happi
ness of his intelligent offspring, can have no
reasonable objection to a dispensation, which
displays such a character, and proves that he is
acting correvspondently, in the promotion of the
best interests of his family. The objections of
a rational and virtuous Deist, cannot be against
the pure, primitive principles of our religion ;
they can only be opposed to the doctrines of
fallible men : some of which must be spurious,
and others of an inferior importance. They are
all of a more speculative nature. They are

478 CONCLUSION.
doctrines of inference, the result of ratiocination ;
and if tbe reasonings upon Avhich they are
founded, should not appear to be conclusive,
to the diligent enquirer after truth, they may be
rejected without relinquishing the name, or the
hopes of 'a Christian.
The view which Ave have given of Christia
nity, and Avhich, we think, is supported by the
strongest evidences from the Scriptures, will, we
believe, sufficiently obviate the most formidable
of his objections. If he admit our principles, he
will not reject the gospel of Christ; because it
reveals the eternal misery of myriads of the
creatures of God, whom it cannot save. Nor
will he censure the plan of God for not introduc
ing Christianity into the world, at an earlier
period, when he believes that all men will
ultimately be benefited by it ; but each in his
own order. Nor will he dispute the power or
the wisdom of God, in the occasional exertion
of a preternatural pOAver, in cases where the
natural means would have been inadequate. The
Atheist must disbelieve in miracles, because,
according to his principles, there is no one to
perform them ; but it is presumptuous in a
Theist, who acknowledges the existence of a
Being, capable of working miracles, to deny the
nlity or propriety of introducing a new

CONCLUSION. 479
older of tilings into the moral \v/orld, by furnish
ing his servants Avith the requisite credentials.
There is one consideration which deserves
peculiar attention, from the most moral Un
believer. By rejecting the divine mission of
Jesus, he decidedly renounces a title to its bless
ings. He voluntarily places himself in the
same situation with the ancient Pagans. Even
his superior virtues are^sullied by injustice and
ingratitude. He has acquired his more exalted
sentiments in the school of Jesus ; but he
denies that he was taught of God, through the
medium of Jesus. Nor can his sublimest
virtues inspire him Avith the hopes of the joyful
immortality, which is brought to life by .the
gospel ; for life and immortality are promised to
tbe Believer alone. The conditions are, " He
that believes shall be saved." " He that
believeth not is condemned, because he hath not
believed in the name of the only begotten son
of God." The complaint is, " Ye will not
come unto me, that Ye may have life;" and it
is declared " if Ye believe not that I am he, Ye
shall die in your sins."
The conscientious Deist, will not be appre
hensive that he shall be condemned, by a God of
equity, to everlasting misery, for rejecting what
he cannot believe to be the truth, but he has jnst

480 CONCLUSION.
reason to be apprehensive that Jhe shall not be
placed in the same happy state as the faithful
disciples of the Son of God. The plan of God
may demand such arrangements, in a future
world, as may inspire him Avith deep regret at
his incredulity. At all events, he can have no
claim upon the covenanted mercies of God. This
phrase has been so familiarly used, not to say
abused, by one class of Christians, that it is
sunk into disrepute with others; but it has a
very important signification. The mercies of
God endure for ever; but the displays of them,
or their immediate application to the happiness
of his responsible creatures, are always con
ditional. They must, therefore, be deferred until
stipulated conditions shall be complied with.
Those who have had the gospel of Christ preach
ed unto them, and have treated it as a fable,
must remain in a gloOmy uncertainty, to speak
in the gentlest terms, concerning their future
destination, for they cannot be included in this
covenant of Grace. In our Gospel is the follow
ing admonition : " He that despised Moses's
laAV, died without mercy ; of how much sorer
punishment suppose Ye, shall he be thought
worthy, who hath trodden under foot the Son of
Goo, and hath counted the blood of the cove
nant, wherewith he was sanctified, an unholy

CONCLUSION. 481
thing, and bath done despite unto th§ spirit of
grace ? '
Nothing but a perfect consciousness of the
sincerity with which enquiries into the truth of
Christianity have been made ; or an absolute
certainty that it is a delusion, can render the
mind of an unbeliever composed^ under a
Avarning of so alarming a nature.

Of the Jewish People it may be asked, whether
the Saviour Avhom they expect1 can exceed, in
suavity of manners, in dignity of character,
in universal philanthropy and benevolence, the
Messiah of the Christians ? Or whether they
suppose, that the Object of their desires will so
closely resemble the description given by their
prophet, Isaiah, of the great Emanual ? " He is
despised and rejected of men ; a man of sorrows
and acquainted with grief : — He was wounded
for our transgressions, and bruised for our
iniquities ; the chastisement of our peace Avas
upon him, and Avith his stripes we are healed.
All we like sheep have gone astray ; we have
turned every one to his own way, and the Lord
hath laid on him the iniquity of us all," &c &c-*
* Isaiah liii. 3.
I i

48-2 CONCLUSION.
Will the earthly conqueror, Avhom the Jews ex
pect, submit to a state and a treatment like
this? Under such a conqueror, and amidst
the tumults of war, and the scenes of ty
ranny, oppression, hatred, and animosities they
occasion, can they expect that the transcen-
dant blessings of, peace and universal pros
perity shall be enjoyed? so that " the wolf
shall dAvell with the lamb; and the leopard
shall lie clown with the kid ; and the calf, and
the young lion, and the fatling, together ; and a
little child shall lead them ?" Is there any con
quest equal to the conquest over sin and misery ?
or can any one effect this but the Captain of our
salvation; in whom there was no sin, neither guile
found in his mouth ; against whom their ances
tors, his very murderers, sought in vain for a
subject of just crimination? Can any other
preacher of righteousness be looked for, whose
precepts shall be more pure, whose example shall
be more perfect, whose motives to obedience
shall be more animating ? Can they promise
that their future Saviour shall more effectually
save all mankind from their sins, promote uni
versal holiness, so that the earth shall be full of
the knowledge of the Lord, as the waters cover
the sea ? Or is it rational to suppose, that the
grand promise to thejr father Abraham, that "in

CONCLUSION. 483
his seed shall all the nations of the earth be
blessed," can be accomplished by any means
more effectual than by the universal acceptance
of the religion of Jesus, in its primitive purity
and simplicity ? Can better days be expected,
than those Avhich the religion of Jesus is calcu
lated to introduce, for the accomplishment ofthe
following promise ? " Behold, the days come, saith
the Lord, that I will make a new covenant with
the house of Israel, and Avith the house of Judah ;
not according to the covenant that I made with
their fathers, in the days that I took them by the
hand, to bring them out of the land of Egypt;
but this shall be the covenant that I will make
with the house of Israel ; after those days, saith
the Lord, I Avill put my law in their inward
parts, and write it in their hearts, and will be
their God, and they shall be my people ; and
they shall teach no more, every man his neigh
bour, and every man his brother, saying, Know
the Lord; for they shall all know me, from the
least of them unto the greatest; for I will for
give their iniquity, ahd I will remember their
sin no more ?"*
II. We Avould ask those Christians, Avho
manifest such a fond predilection for controver-
* Jerem. xxxi. 31.
ii 2

484 CONCLUSION.
sial subjects, Avhether they be not spending too
much of their precious time, and misapplying
the hour Avhich should be devoted to the Avorship
of the universal father, and training up his
rational offspring to glory, honour, and immor
tality, by perpetual discussions upon speculative
points, and subjects of doubtful disputation?
Are there not, in tbe whole dispensation of
grace, subjects infinitely more instructive, and
encouraging, whereAvith one may edify another ?
The HebreAvs are exhorted not perpetually to
dwell upon topics, which the Apostle considered
the most fundamental points of Christianity, but
to go on to perfection ; how reprehensible, there
fore, would he think the employment of those,
who are assiduously and presumptuously adding
to the doctrines which he has stated, specula
tions of inferior importance, which, if true, are
of a secondary consideration alone ; and which
become injurious, when they qceupy the whole J
attention of the preacher and his audience ; ren
dering it impracticable for them to give all dili
gence to add to their " faith, virtue ; to virtue,
knowledge ; to knoAvledge, temperance ; to tem
perance, patience ; and to patience, godliness ;
and to godliness, brotherly kindness,; and to
brotherly kindness, charity."
It is an historical fact, that all the doctrines

CONCLUSION. 485
Which were preached by the Apostles, wheii
they Avere sent forth, endowed with miraculous
powers, to preach the Gospel, were those, which
We have described as primitive doctrines, be
lieved by Christians of every denomination : — It
is also a fact, that the expressions, upon Avhich
the disputed doctrines of inference are founded,
were not only incidentally used, in their episto
lary correspondence, but occasionally urged, as
containing the sublimest motives to the practice
of every religious and moral duty :— -It is, more*-
over, a melancholy fact, that the obscurities
which, in the present day, surround these pas
sages, have given them a decided preference to
more obvious, and more important principles!
They have been forcibly detached from the con
nections, which rendered them peculiarly appli
cable; bavebeen made the subjects of disputa
tion; have been converted into fundamental arti
cles of faith: and that moral preaching, Avhich they
were adduced to enforce, has been stigmatised
as a heathenish deviation from Christianity !
Teachers of morality have been censured as
"Apes of Epictetus," instead of being honoured
as the followers of him who was pre-eminently
the Preacher of morals !
Tlie natural influence of the primitive doctrines
of Christianity, is to promote harmony and bro-

486 CONCLUSION.
therly love. They cherish the sentiment that
We are one large family, gratefully surrounding
the throne of God, in the character of a recon
ciled Parent. — -We aU agree that Christ died,
and rose again, and hath provided a heavenly
inheritance for his faithful folloAvers.^-But his
faithful followers obey his commands ; and his
commands are to hve one another. We all agree,
that he came to proclaim pardon and remission
of sin to the penitent; and we all knoAV that
much of our criminality consists in the hatreds,
discords, and oppressions, so prevalent among
the children of God. But, such is the perverse
ness of men, that this very embassy of mercy
has augmented our animosities ! Disgraceful
contests have arisen concerning the person ofthe
embassador of peace, or the precise share he may
have in the proposals of reconciliation ! and thus
do the professed supplicants for grace, augment
the very crimes which he came to pardon !
It is these speculative tenets and doctrines of
inference alone, Avhich have stained all the pages
of Church history with blood ! Nor has the zeal
of contending parties been excited, in proportion
to the intrinsic importance of the question agi
tated. The merest trifles appear important to
agitated minds ; and by such are rendered the
occasions, of infinite mischief. Such minds mis,-

CONCLUSION. 487
take opinions for faith, and the vehemence with
which they are propagated, for zeal for gospel
truths. The more frivolous the subject, the
more acrimonious the contest ! Debates among
venerable Patriarchs and Pontiffs, about the pre
cise day on which the celebration of the pass-
over should commence ; the . degrees of heresy
that Avill invalidate the ordinance of baptism,
and render it inefficient to wash away sins ; the
dispute whether the body of Christ was sub
jected to corruption, and whether he had two
distinct wills, in consequence of the union of
his two natures, &c. &c. have desolated nations,
and convulsed empires !
The disposition to divert their attention, from
the things which alone are able to make a man
wise unto salvation, to subjects of controversy
and doubtful disputation, soon discovered itself
in the primitive churches ; and it is severely re
prehended by the Apostles. Such disputes
St> Paul distinguishes from the genuine Gospel
which had been preached to them, by denomi
nating them " the words of men's wisdom ;'*
ascribing them to the spirit of the world, in dis
tinction from the things which the Holy Ghost
teacheth ; and he considers this disposition as
characteristic of the carnal mind. " For whereas
^|here is among you envying and strife, and divi-

m CONCLUSION.
sions, are ye not carnal, and Avalk as men? For
while one saith, I am of Paul, and another, I am
of Apollos, are ye not carnal ?''* But, in the
severity of his reproofs, he still preserves that
spirit of charity which is so ornamental to the
true Christian, and Avhich is so soon extinguished
in the carnal mind. He declares, " other foun
dation can no man lay than that which is laid,
which is Jesus Christ. Now, if any man build
upon this foundation, gold, silver, precious
stones, wood, hay, stubble, every man's work
shall be made manifest ; for the day shall declare
it, because it shall be revealed by fire ; and the
fire shall try every man's work, of what sort it
is. If any man's work abides which he hath
built thereupon, he shall receive a reward. If
any man's work shall be burnt, he shall suffer
loss : yet he himself shall be saved : yet so as
by fire.'*
Whatever may be the precise signification of
this passage, it contains a menace, which de*
mands the attention of every builder of systems;
and, before he engages in the office, he should
certainly be cautious not to mistake wood, hay,
and stubble, for gold, silver, and precious
stones. III. Notwithstanding we have endeavoured
* 1 Cor. ii. 12, 13.

CONCLUSION. 489
to prove, that the primitive doctrines preached
by the Apostles, when they Avere converting
Jews and Pagans, are the only essential doc*
tfines of Christianity ; wehave admitted, that
there are other principles of no small importance,
having a tendency to animate our hopes, excite
worthy affections, augment our diligence ; and,
had we not been convinced that the principles
advanced in this disquisition, and which Ave
have endeaA-oured to elucidate and establish, are
peculiarly Calculated to produce such effects, Ave
should have spared ourselves the trouble of
writing it. We know that to elicit truths by
deduction is an hazardous attempt. It is tread
ing upon dangerous ground ; we have endea
voured to tread cautiously, and we must leave
it to others to judge, Avhether Ave have been
treading securely. We should deeply lament
the possibility of being confuted in the leading
articles advanced, as they appear to us most
honourable to God, most honourable to the
Saviour, and most conducive to universal happi
ness. But, although we shall suppose that par
tial errors will be detected, we cannot be appre
hensive of a complete confutation. We have
strictly conformed to the rules that Avere pro-/
posed upon our entrance upon the subject ;
giving the preference to those sentiments Avhich

490 CONCLUSION.
are the mo.t consonant with the divine charac
ter ; following the general tenour of divine
revelation, and not resting our opinions upon
detached passages ; that inexhaustible source of
error ! We have also endeavoured to distinguish
the plain, current, intelligible, language of the
Scriptures, from metaphorical expressions, oc
casionally used ; and to steer through tbe infi
nite diversity of opinions that crowd around
primitive Christianity, by selecting those senti
ments which are most rational in themselves,
most conformable to the language of Scripture,
and to the obvious purposes of revelation.
We have the inexpressible satisfaction to find,
that the doctrine so extensively received, under
the title of eternal damnation, is totally un
founded ; totally unknoAvn in the Scriptures ;
that there is not a single passage Avhich will
support the horrid idea. Unless Ave be per
mitted to form our hypothesis first, and have
recourse afterwards to the Scriptures, and com
pel language to speak our sentiments, we shall
not find a trace of that doctrine in the Old Tes
tament. How, then, could it have been ex-
pected, in a dispensation of Grace, which pro
claims " Glory to God in the highest, peace on
earth, and good-will towards men ?"
Immediately connected with this doctrine,

CONCLUSION. 491
and dependent upon it, are various other princi
ples, against which the reason of man revolts,
and Avhich have been the occasions of infidelity,
among those who have ventured to think dif
ferently from popular creeds, without being
able to discriminate between the genuine prin
ciples of Christianity, and the additions of men.
Such as the hereditary corruption of human
nature ; and its being rendered liable to the
wrath of God, and eternal misery in the world to
come, upon account of Adam's transgression ;
the infinite malignity of sin, because it is com
mitted by finite beings against an infinite being,
although the aggressor be ignorant, feeble, and
finite; the infinite personal justice of God, de
manding a plenary satisfaction for the sins of
the elect, &c. &c. These are principles which give
to a dispensation of grace an aspect of terror,
unknown to the ancient JeAvs. They are hypo
thetic notions invented; — for Avhat? — -in order to
vindicate the ways of God to man, in the eternal
¦misery of a large majority of his offspring ! Such
unsatisfactory and unworthy positions must fall
into oblivion, if the principle we advance be
consonant with the Scriptures : If the condemna
tion denounced against sin be admitted to con
sist in the judicial punishment of death, or in
the lass of that vitality Avhich has been abused.

492 . CONCLUSION.
This is a sentence Avhich every one will confess
to be perfectly just; and the repeal ofthe sen
tence every One must admit to be an act of
grace. Hoav consoling is it to be assured, that
he who does not punish willingly, nor grieve
the children ©f men for nought, will not always
chide, nor retain his anger for ever ; and when
chastisements shall have answered the purposes
of reformation, that he will finally be reconciled
to all, with Avhom he stands in the relative cha
racter of a Parent! Sentiments like these in
spire a filial confidence, without encouraging
presumption; alarm the wicked, without the
horrors of despair, murmurs of discontent, or
suspicions of injustice and cruelty. They enable
us also to form consistent ideas of the precise
object of Christ's death ; the extent of its effi
cacy ; the obligations We owe to him ; and
these are calculated to call forth our love, admi
ration, and dispositions to obey his precepts, in
finitely more than perpetual contests about his
essence ; for the study of essences can produce.
no other sensations than the embarrassments and
astonishments of ignorance !
All the sentiments which we consider as con
stituting the characteristic excellencies of Chris
tianity, have a direct tendency to inspire that
ardent love to the Universal Parent, which is so

CONCLUSION. 493
Strongly enjoined upon us, as an incumbent
duty. They are perfectly consonant Avith the
important truth that God is love, essentia*,
benignity ! Reason, scripture, duty, are now
in perfect unison. The affections flow in a
steady pleasing course, Avithout being checked or
diverted by systematic doubts. We are consoled
under all the evils of life, by the assurance that
they are the corrections of a wrise and good pa-*-
rent ; and that the light afihctions, Avhich are
but for a moment, are Avorking out for us a far
more exceeding and eternal weight of glory,
Such principles confute the subterfuges of the
wicked, and destroy every false hope, by demon
strating the necessity of holiness, as a prepara
tion for happiness; however severe the means
by which this object is to be obtained.
Nor do they leave in abject despair those
miserable beings who die in their sins. They
still may hope that they shall not be eternally
forsaken by the God who made them ; and
although they expect the impending chastise
ments with trembling hearts ; yet they possess
this consolation, that, however severe or pro
longed, they are still the chastisements of a Avise
and benignant Parent !
In a word, such sentiments, and as it appears
to us, such sentiments alone, perfectly accord

494 CONCLUSION.
with the parental character which the Creator
of the universe has assumed ; and of which we
have such encouraging displays in the gospel of
Christ. His severest displeasure is still the anger
of a Parent, proceeding from affection alone ;
his severest chastisements are to produce refor
mation. He will ultimately rejoice in the happi
ness of his creatures ; for the prosperity of his
children constitutes the happiness of a father!
No wise and good parent, among the children of
men, will harbour an implacable, relentless, dis
position, towards the most perverse of his family.
Every man Avho deserves the character of a
Father, would move heaven, earth, and hell, were
it possible, to save his offspring from the tran
sient miseries of this transient life ; and will not
the Universal Father, who is Lord of heaven,
earth, and hell, exert his almighty arm, to save
his beloved offspring, for Avhom Christ died,
from everlasting misery f No human system can
shorten that arm, or render it impotent to save !
By keeping inviolate the distinction so ob
servable in the Gospel, between the primary
doctrines, Avhich every Christian believes, and
those doctrines of inference, concerning Avhich
there is such a diversity of opinions, we shall be
best enabled to cherish that brotherly love, Avhich
becomes children of the same family, travellers

CONCLUSION. 495
in the same road, and candidates for the same
blessings ; and which is so strongly enjoined
upon us by the Saviour of mankind. In this
manner might we maintain the unity Of faith in
the bonds of peace ; rendering the topics con
cerning which we differ, the subjects of interest
ing and friendly enquiry, instead of rancorous
debate ; teaching us to practise the discipline of
that charity " which suffereth long and is kind ;
envieth not, vaunteth not itself, is not puffed up,
doth not behave itself unseemly, seeketh not her
own, is not easily provoked, thinketh no evil."
IV. As the great Creator has not placed the
human race in a state of permanent perfection
and happiness, but has furnished them with the
powers of progressive improvement, and placed
them in situations adapted to the gradual deAre-
lopement and exercise of these powers, it is very
obvious that, although Death is inflicted as a
punishment, and is universally dreaded as an
evil of the greatest magnitude, yet it is an essen
tial part of the divine plan, and will ultimately
manifest itself to be a most important blessing.
Immortal existence to sinful and imperfect crea
tures., would increase and perpetuate human
AA7retchedness. We daily experience, to what an
extent Individuals may 'abuse their power, during
the term of a short life, and diffuse calamities
over the globe, for a long series of years ; what,

496 CONCLUSION.
then, would not be suffered, had they been im
mortal ? Nor can the perfect felicity of the
Righteous be secured to them, by the most
exalted love and practice of virtue, while they
are surrounded and annoyed by the vicious and
depraved. How Avise, therefore, is that consti
tution of things, by which, in due time, a total
separation will be made ! By the operation of
Avhich, the Righteous shall be removed into
those regions Avhere the Avicked cease from
troubling ! Where every inhabitant, notwith
standing the gradations, in moral, excellence,
shall possess the same spirit of piety towards
God, and of love towards each other. By this
happy constitution of things, shall the Virtuous
and the Good of different ages, and different na
tions, be collected into one harmonious assem
bly. They shall form a glorious colony, in the
kingdom of the Messiah : In a kingdom of
righteousness ; where "great multitudes, which
no man can number, of all nations and kin
dreds, and people and tongues, shall unite in
ascribing blessings, and glory, and wisdom, and
thanksgiving, and honour, and power, and
might, unto our God for ever and ever !"
V. In our treatise, introductory to these dis
quisitions, Ave particularly analyzed thosepassions

CONCLUSION. 497
and affections, both of a personal and a social na
ture, the proper indulgence of Avhich constitutes
well-being or happiness. They were then con
sidered in the light of powers seated in man •
creating a possibility in his nature, to enjoy fe
licity, notwithstanding he is, in the present state
of things, surrounded Avith incessant checks and
impediments. In this our disquisition on the
characteristic excellencies of Christianity, we
have been contemplating that state Avhere these
possibilities will be realized; that future inheri*
tance ; that kingdom wherein dwelleth righteous
ness! We shall uoav take the liberty of tran
scribing a passage, which was then represented
as containing a summary of those affections, the
exercise of which constitutes the summit of hu
man felicity, and, as it Avere, transplant it into
those regions, where alone such an exercise can
exist. It is the following ;
1 " Were the imagination commanded to paint
the highest felicity to be enjoyed by created
Beings, it Avould surely point out the union of
the following emotions and affections : Ardent
Love for an object worthy of our love; chas
tened with high Veneration: Astonishment, in
spired by the contemplation of the number and
extent of its excellencies, and at the unremitted
Kk

498 CONCLUSION.
exertion of these excellencies iri the diffusion of
good : — Admiration at the wise means adapted to
theaccomplishmentof the interesting purpose : —
Joy and Gratitudefor benefits already received: —
lh'ely Hope of good incalculable, in reserve for
ourselves, conjointly with others whose Avel
fare we ardently desire ; accompanied with a
consciousness that we have Contributed a some
thing to the general mass of felicity, according
to our ability ! These are ingredients to con
stitute the perfection of bliss ! Love, Joy,
Gratitude, Surprise, Admiration, Complacency,
Hope, and Benevolence unbounded, may thus
occupy the mind in a transporting variety, or
by exerting their united powers at the same in
stant, occalion inconceivable raptures !!!"
The expectations of such, bliss are implanted
and encouraged by Christianity; and bt
Christianity alone !!
THE END.

NOTES

TO THE

PRECEDING VOLUME,

k k 2

( 501 )

N.B. The reference to Note I, has been inadvertently
omitted in tlie text. It should have been placed in page
320, after "for ever and ever."

NOTE A.
After, " my God, and your God," page 32.
Ooit limits oblige us to treat this interesting subject
in a much more cursory manner than its importance
deserves ; but in order to supply the deficiency, we beg
leave to refer the reader to Thoughts on ihe novelty, the
•excellence, and the evidence, of the Christian Religion.
By J. Simpson, Bath. 1798.
This learned and accurate Biblical critic observes,
that " the whole doctrine of true religion, and the
whole system of moral duty, respecting God, our fellow-.
creatures, and ourselves, is inculcated in the gospel, as
founded upon one plain simple fact, easily comprehen
sible by those cf the lowest capacity, and abundantly
^evident to enlightened reason; namely, their God is our
father and the father of all mankind." He adds, ." so
little was the idea, of God, as a parent, inculcated under
the Mosaic dispensation, that throughout all the books
of the Old Testament, I have found only twenty-five
instances in which he is spoken of as & father, even to
the children of Israel, and only twenty-eight others, in
which they are styled his children. Some of these instances
express these relations between God and single persons
only, but none of them extend it further than to the

502 NOTES ON THE
Jews. Nor do I know of any text in the Old Testament,
in which God is called the fatlier of mankind ia general.
-—And when Jesus called Jehovah his father, the Jews
thought it blasphemy, and were going to take up stones to
stone him to death ; which is a full proof, not only that
they were unaccustomed to contemplate Jehovah as stand
ing in relation to them, but also that they considered
it as a daring presumption in any one to do it."
Our author proceeds to quote , more passages, in proof *
of his assertions, than it will be necessary for us to
transcribe. We shall, therefore, confine ourselves to the
remark, that " in the affectionate farewell discourse of
our Saviour to his disciples, and the prayer which he
uttered before them, he dwells on the idea so much,
that, upon this occasion, he speaks of God as & father,
bo less than fifty times. The Apostles also uniformly
adopt the same language in all their epistles."
NOTE B.
After, li can confer upon another," page S 2.
It is truly said that extremes beget each other. Be
cause the term Grace has been injudiciously used by one
class of Christians, as if something praeternatural or
mystic was contained in its signification, others have
attempted to banish it entirely from our Scriptures. But
they have not as yet found an adequate substitute. The
newly-adopted term favour, is extremely languid ; acting
as a sedative to the fervour of a devout mind. It is so
frequently applied to every trivial act of civility and
kindness, that it is devoid both of dignity and energy.
The primitive signification of the word Grace, is aa

PRECEDING TREATISE. 503
unmerited boon, granted by a superior to one much infe
rior ; and it is peculiarly applicable to an act of clemency ;
in cases, wherey either from the greatness of the offence,
or distance in rank and station of the subject, clemency
could scarcely have been expected. The pardon of a
criminal has always been considered as an extraordinary
act of grace, in human courts, and human transactions.
From these connections have all the Apostles, as if it
were with one consent, transplanted, and ennobled the
term, by applying it to the pardoning mercy of God,
and the benignity of the Son of God, in the oeconomy
of Man's Salvation. It is surely taking retrogade steps
to substitute in its place a word, by which we daily ex
press every trivial act of civility performed, by equals
among men, towards each other. We may farther re
mark, that this innovation is contrary to the idiom of
every modern language in Europe, for in every Christian
country, a term equivalent to the word Grace, is con
secrated to those transcendent blessings of Christianity ;
the pardon of Sins, or redemption from the condemna
tion of death.
NOTE C.
After " calling and election sure," page 107.
The sentiments we are opposing, and by which many
pious and well-disposed minds throw a mist over the
clear revelation of God, proceed from their making per
sonal application of expressions which have a general
reference. Those divine energies by which God has
determined to operate for the conversion of a sinful
world, and bring them to the knowledge and practice

504 NOTES ON THE
of the truth ; (whether it be by miraculous interpositions-,
in order to convince, alarm, and terrify ; or by physical
laws, productive of distinguished blessings, or of deep
affliction,) are interpreted, by this class of Christians, as
being preternaturally directed to ihem individually, with
an irresistible energy ; to the neglect of others, whose
situations are similar. This doctrine cannot possibly
escape the imputation of an envied partiality, by no
means conducive to the humility of the supposed fa
vourite, and by no means encouraging to the sinner
that he may repent and reform. It wilt be very obvious
to every attentive reader, that, in the usual course of
things,, the providence of God works in perfect con
formity to that freedom of choice with which he has
honoured his responsible creatures. He places induce
ments before them, operating upon their interests or
their gratitude, their hopes or their fears ; and he ex
pects that his moral agents will convert them into motives
for right conduct. When these means shall have suc
ceeded, by awakening consideration, alarming their fears,
and implanting desires, which excite to exertions, the
first purpose is answered ; and they are now entitled to
the assurance that their arduous endeavours shall always
prove successful. Being thus disposed, to ash; to seek,
and to knock, they are encouraged by the promise, that
they shall receive,find, and that the door of mercy shall be
opened unto them. But since he who has the most in
timate knowledge of the human heart, and the freest
access to it, has never uttered a promise of assistance
to the thoughtless, wicked, and profane, while they
continue in a state of wickedness, it is presumptuous for

PRECEDING TREATISE. SOS
/
any one to expect a blessing, which is solely promised
to the opposite character; for certain it is, that all the
personal promises of assistance are confined to imme
diate applicants.
Another mistake, which obviously misleads them, is the
supposition that they magnify God, and humble the
creature by these principles ; that is, by entertaining
principles which no one event in the moral history of
the world has authorized them to entertain ! The hu
mility of the creature is not manifested by his being
acted upon like a machine,, but by a consciousness that
he has acted unworthily, that he has abused the distin
guished and exalted privilege of free agency. The sup
position also erroneously considers man, as having powers
and properties of his own, so completely unconnected
with his Maker, that he is under no influence but of
some specific act ; has no obligation, unless he be
instantaneously, nay, we may add, miraculously plucked
" as a brand out of the burning;" for no miracle is a
greater deviation, from the ostensible laws of nature, than
such an act. Let us suppose, for a moment, that man is
able of himself to practise holiness without divine aid ; to
resist every temptation, surmount ev«ry difficulty an.i
danger, by the natural powers which he possesses, which
is a doctrine we have opposed in the text, as being con
trary to facts ; yet, unless man were self -created, or created
by another power than the Deity, to whom he owes obedi
ence, all would still be of God. In the strictest sense
of the term, both moral and philosophical, he can do
nothing of himself; for of himself he is nothing. Let
us, therefore, place our humility in a perception of our

506 NOTES ON THE
own unworthiness, and not in the conceit that we can
be the particular favourites of heaven without a single
quality to attract his complacential regard 1
Note D.
After, " or of adoption," page 163.
We beg leave to refer the reader to A Key to the Apos
tolic Writings, or an Essay to explain the Gospel Scheme;
and the principal Words and Phi'ases the Apostles have used
in describing it. By I. Taylor of Norwich.
This work cannot be read with too much attention,
by those who wish to understand the primitive and
genuine meaning of scripture language, instead of
being satisfied with the sound of words to a modern ear.
The learned author proves, to a demonstration, that those
terms which a particular class of Christians apply to
themselves personally, or to the individuals whom they
place among the elect, have always a general or national,
and not a personal reference. He proves also, as we
have stated in a preceding disquisition, that the Israelites
were not chosen on account of their virtues, but that
they might becoma virtuous; and that the greatness of
their privileges was always urged upon them as an in
ducement to piety. They were expected to rejoice,
be thankful, and obedient. As he expresses it, the ante
cedent blessings and privileges were in common, the
consequent, were according to their conduct. The ante
cedent enjoine'd an obligation ; the duty performed enti
tled them to consequent blessings. These positions he
illustrates in various ways ; and they perfectly correspond
with what we have advanced, on the important ends ob-

•Jd

PRECEDING TREATISE 50?
tained by the death of Christ. See Mediatorial Office of
Christ, chap. I. sec. 2d.
In both our sentiments, there is an obvious analogy
with the doctrines which were formerly agitated by the
Armenians and Calvinists, when the popular question
was, whether the children of God were elected because of
their good works, or that they might perform good works:
accurate notions of which were also, ir^ that day, deemed
essential to salvation ; and those good works, the cultivation
of mutual love, and of a meek and humble spirit, were too
frequently suspended, while the debate was at issue. The
difficulty vanishes by applying to large bodies the terms
which the partizans for particular election always apply to
individuals. Note E.
After " the constituent principles of these," page 233.
Several distinguished Theologians have attempted to
prove that the common opinion concerning a general
resurrection from the dead, at some future period, is
a common errors that no one day or period is spe
cifically appointed for a solemnity, which tbey suppose
to be altogether unnecessary : that the resurrection of
every individual takes place immediately upon his decease :
that he immediately appears before the judgment-seat
of God, and his lot is determined for ever.
They have apparently been induced to embrace this
opinion from a just dissatisfaction at the popular idea,
concerning the resurrection of the corporeal frame, or
re-assemblage of specific particles of dust, at a remote
period from that in which the departed spirit has received
its sentence of approbation or condemnation, and is en
joying the reward of its labours, or suffering for its crimes.

503 NOTES TO THE
But the whole of our statement under the first
division of the present disquisition, powerfully militates
against the manner in which they attempt to obviate
these difficulties. Their opinion is founded entirely
upon an assumption totally destitute of support. They
assume it as a fact, that the soul is necessarily im
mortal ; and that perpetual consciousness is essential
to its spiritual nature. But whence are the evidences
of these positions to be deduced ? The scriptures of
the Old and New Testament are totally silent, concerning
the native spirituality and consciousness of man ;
andthe new dispensation uniformly represents life,immor-
tality, as the free gift of God, after the moral title to
it was lost by disobedience. Nor can these sentiments
be considered as the obvious deductions of reason.
Ignorant Pagans never speculated upon the subject ; and
philosophic Pagans confessed their embarrassments;
These notions are, therefore, hypothetical ; but what can
be more unsatisfactory than to erect an opinion into an
undoubted fact, and then attempt, by verbal criticisms
and paraphrastic explanations, to change the mighty
current of scriptural language, which, in the general
opinion of Christians, has run in a contrary channel ?
It is a difficulty to which nothing but the strongest at
tachment to hypothesis will submit, to explain away those
very numerous passages which uniformly refer to a solemn
period, in which the tares shall be separated from the
wheat, the goats from the sheep ; or to a general resurrec
tion from the dead, by which the righteous and the
wicked shall be divided Into separate classes. To give
a metaphorical or allegorical interpretation to the nume-

PRECEDING TREATISE. 509
rous expressions, apparently of a contrary import, is
a dangerous expedient, and those who admit of the posi
tions advanced in the text of the present disquisition, will
consider it as unnecessary. Nor will the term Resur
rection, which is incessantly used, admit of the inter
pretation they are compelled to give it. The term, in its
genuine signification, is a recovery, a lising again, after
the subject has lapsed into a state of inactivity. In
this sense is it strictly applicable to the restoration
of the vital principle, from a state of inconsciousness,
into life and action ; and even to the re-animation of a
specific body, did facts assure us that this body always
retains its unity or integrity ; but it is in no way appli
cable to the immediate appearance of the immortal spirit
before the throne of God. This is, at once, rising into an
immortal state ; but not a resurrection from the dead.
Note F.
After " in the vegetable creation," page 238.
In the Apology for Christianity, in a series of letters,
&c. " written by the Bishop of Landaff, is the following
passage :
" The several schools of Gentile philosophy had
discussed, with no small subtlety, every argument which
reason could suggest, for or against the immortality of
the soul ; and those uncertain glimmerings of the light
of nature, would have prepared the minds of the learned
for the reception of the full illustration of this subject
by the gospel, had not the Resurrection been a part
of the doctrine therein advanced. But that this corpo
real frame, which is hourly mouldering away, and

510 NOTES TO THE
resolved at last into the undistinguished mass of
elements from which it was at first derived, should ever
be clothed with immortality ; that this corruptible should
ever put on incorruption ; is a truth so far removed from
the apprehension of philosophical research, so dissonant
from the common conceptions of mankind, that, amongst
all ranks and persuasions of men, it was esteemed an im
possible thing. At Athens the philpsophers had listened
with patience to St. Paul, whilst they conceived him but
a setter forth of strange Gods ; but as soon as they com
prehended, that by the owarawis he meant the Resur
rection, they turned from him with cpntempt. It was
principally the insisting upon the same topic, which
made Festus think much learning had made him mad.
And the questions, " how are the dead raised, and with
what body do they come ?" seem, by Paul's solicitude
to answer them with fulness and precision, to have been
not unfrequently proposed to him by those who were
desirous of becoming Christians."
Our author adds " the doctriiae of a future life then,
as promulgated in the gospel, being neither agreeable
to the expectations, nor corresponding with the wishes,
nor conformable to the reason of the Gentiles, I can
conceive no motive, (setting aside tbe true one, the
divine power of its first preachers,) which could induce
them to receive it. " &c.
Notwithstanding the deference which is due to this
very respectable writer, justice to our subject requires
us to remark, that his observations upon this point are
by no means so satisfactory as upon the other topics in
which he is at variance with Mr. Gibbon. He acknowledges

PRECEDING TREATISE. 511
that the resurrection of a corporeal frame, which is hourly
mouldering away, and its being clothed with immortality,
is a doctrine dissonant from the common conceptions of
mankind. But this cannot be the doctrine taught by
St. Paul, who expresses his surprise that these philoso
phers should disbelieve a fact, which is not less deserv
ing of credit, than certain facts in the economy of na
ture, which they were compelled to admit. For he refers
them, not to the miraculous power of God, but to the
laws of vegetation for a solution ; which could not be
the case, if he maintained that the scattered particles of
uust would again be collected into a corporeal frame,
and revivified by a spiritual inhabitant, which had for
saken its abode ; for the laws of nature furnish no in
stances of the kind.
The doctrine, as stated by our author, is so difficult
to be believed, that it requires very strong evidence,
both of its truth and importance, before it can be
received as an essential doctrine of Christianity. We
have endeavoured to prove that it has no such claim
to our belief. That the grand object, human hap
piness, cannot depend upon the resurrection of inani
mate matter; for it is obvious that, if the imma
terial principle be capable of existing in a conscious
state, without a corporeal organization, it is capable of
enjoying happiness, or suffering misery, without it. This
is uniformly admitted by the advocates for the resusci
tation of mere matter. But if this be the fact, with
what propriety can the resurrection of the corporeal
frame be considered as synonymous with a future life,
since the spirit of man may exist in a future state, inde-

512 NOTES ON THE
pendent of it ? Yet it is considered as synonymous, im
the subsequent passage, which we have quoted, where
it is said " the doctrine of a future life, as promulgated
in the gospel, being neither agreeable to the expecta
tions," &c. &c.
Jt appears obvious to us, that the doctrine of the re
surrection of the body was not the subject in dispute,
between the apostle and the gentile philosophers : but
it was the resurrection of the man ; a restoration to lost
vitality. Those Heathen philosophers, who entertained
any feeble expectations of a future existence, placed all
•their hopes upon their notions concerning the spiritua
lity and natural immortality of the soul. But this was
not the doctrine of the Apostle. He maintained that
life and immortality are the gift of God; through the
death and resurrection of this Jesus whom he preached
unto them. He asserts, that if Christ be not arisen,
there can be no future existence expected. Those who
were fallen a sleep in Jesus are perished. This was the
statement, so dissonant from the conceptions they had
formed of the possibility of a future state, that they
despised the preacher and his doctrine.
The elegant writer seems to place the whole force of
his argument, upon the expressions " it is sown a na
tural body, it is raised a spiritual body." " This cor
ruptible must put on incorruption, &c." Inferring from
this mode of expression, that the same essential body
will rise again. But the inference is not conclusive.
The strong figurative language, so characteristic of the
Apostle's style, should inspire caution. In the impetu
osity of his thoughts, he despises expletives or paraphras-

PRECEDING TREATISE. 5 IS
tic diction. He makes the freest uses of the ellipsis,
leaving it to the reader to supply the deficiency. We
are not deviating from his obvious meaning, but render-
' ing it more conspicuous, if we state that the vital prin
ciple in man, is sown with a corruptible body, it will
rise with incorruption. It is sown ivith a natural body,
it will rise with a spiritual body. This mode of expla
nation is perfectly similar to that we are obliged to apply,
in the explanation of many other passages of this figu
rative writer. " Moreover, brethren, I would not that ye
should be ignorant, how that all our fathers were under
the cloud, and all passed through the sea, and were all
baptised unto Moses in the cloud and in the sea, and
did all eat of the .same spiritual meat, and did all
drink of the same spiritual drink ; for they drank of
that spiritual rock that followed them, and that rock
was Christ."* " This agar is Mount Sinai in Arabia,^
&c. &c. These expressions demand explanations also.
But the Apostle himself satisfactorily explains his own
meaning, when he says, that which thou sowest is not
quickened, except it die ; and that which thou sowest,
thou sowest not that body that shall be ; — but God giveth
it a body as it hath pleased him, and to every seed his
own body." The body of every grain that is sown
perishes ; but the germinating principle which remains,
has been rendered, by the wonderful power of God,
capable of generating, not merely a new body for itself,
but numerous other bodies possessing entirely the same
characteristics. This undoubted, although inexplicable
* 1 Cor. x. 1—3 t Gal. ix. 2.3.

514 NOTES TO THE
phenomenon, represents the resurrection of the vital
principle in man, as a natural process, much more simple
in itself, and much less difficult to be conceived and
credited. Who can explain the manner in which the
caterpillar is transformed into a dormant chrysalis ; or
the secret operations by which this rises into a butterfly,
gay, lively, and beautiful? But who can deny the
fact?
NOTE G.
After, " in a judicial process," page 268.
The truth of the above assertion will appear by attend
ing to the following statement.
In Romans, iii. 20. We translate the word Sixeuiiiimreu,
shall be justified.
Verses 21, 22. iuauaa&m, righteousness.
. 24. hxcua/fifim, being justified.
.. 25, 26. rvt &x«iw<™»»{, his righteousness.
lixcuot, just.
bxcuoSflu, justifying.
All these terms are derived from Sum, which signifies
justice, in the abstract g whether it be just conduct, a
just sentence, just punishment, just acquittal. Every
one has a natural right to be merciful ; and no criminal
has, at any time, resented an act of clemency, as an act of
injustice ; justice, therefore, cannot exclude those acts
of mercy which are authorized by wisdom and discretion,
and which offend jjot either God or Man.
NOTE H.
After " in which the effect is produced," page 286.
Although the admission of our statement, concerning

PRECEDING TREATISE. 515
the object of Christ's death, would make a considerable
change in the controversy, yet as a doctrine, denominated
the doctrine of the atonement, is perpetually enforced by
one party of Christians with peculiar energy ; and with no
small degree of anxiety, for those who reject their opinions
concerning it ; we shall subjoin a few cursory remarks, in
order to evince that the popular opinion is not so well
founded, so important, or so honourable to God, as its
advocates suppose.
We must observe, that in the warmth of the contest, a
deviation has taken place from the primitive and genuine
Signification of the term atonement, which in reality
constitutes the importance of the doctrine ; and the
whole attention has been directe'd to contingent circum
stances alone. Atonement properly signifies reconciliation,
at one-ment. Thus in the' genuine sense, the doctrine of
the atonement is synonymous with the doctrine of
reconciliation. This will be allowed by all Christians to be
an essential doctrine of Christianity. The blessings of
reconciliation to an offended parent, and to such a parent,
are beyond conception great ; nor can we be too anxious
to obtain it. But since we are clearly acquainted with,
the conditions, which are faith and repentance, it is a
matter of inferior importance, whether our notions be
perfectly accurate, respecting the manner in which the
Divine Being has chosen to confer the blessing. In
whatever way the death of Christ may have operated to
reconcile a sinful world, if the Being offended, who best
knows his own plans and purposes, be satisfied with it,
we ought to express our joy and gratitude in a very
different manner, than by uncharitable contests about the
l12

516 NOTES TO THE
mode. Had the mode been as clearly revealed as the
blessing itself, it could not have been a subject of contest ;
but- no wise and indulgent parent has ever been angry
with a docile child, for not comprehending obscurities.
We may farther observe that the strenuous advocates
for what is now called the atonement, are not agreed in
their sentiments concerning its specific nature. Some
understand by it, that the sacrifice of Christ was neces
sary to appease the divine wrath, others maintain that
a plenary satisfaction to the demands of the law was
absolutely necessary, before pardon could be conferred.
Some speak of the personal justice of God, and his
offended majesty, demanding an equivalent, without
which they deprive him ,of the power or the right, to
pardon the offences of his owh fanruly. Other advocates
for the doctrine are more moderate in their assertions.
They represent the Deity as accepting of the meritorious
sacrifice of his son, in lieu,*or in place of a plenary satis
faction ; and they justly maintain, that if the Deity accept
of this kind of compensation, we have ho right to object. ,
It is to be observed, that the peculiar sentiments which
have thus assumed the title of the doctrine of the atone
ment, instead of being expressly revealed, are simply
inferences, founded upon some particular expressions,
which were uttered at different times, and by different
Apostles, and occasioned by contingent circumstances.
As the following statement will shew j
The word atonement, of which such frequent use is
made, in our modern systems of theology, occurs but
once in our English translation of the New Testament ;
where it is manifestly substituted for reconciliation. The

PRECEDING TREATISE. 517
Greek wofd being the same which our translators had
twice rendered reconciled in the preceding verse.
It is in Romans, ch. v. 10, 1 1 . " For if when we were
enemies we were reconciled to God by the death of his
Son xalnMayigpo ru 3s» ; much more being reconciled,
xa\a**etyi>\u;, we shall be saved by his life, and not only so,
but we also joy in God, through our Lord Jesus Christ,
by whom we have now received the reconciliation & *v niip
tup naraXKayyi l ihu@op.is.
The word satisfaction, upon which so important a stress
is laid, in oar theological systems, as expressive of the
complete pacification of the divine wrath, or the fulness
of the price paid down to divine justice, is not to be found
in the New Testament. ,
Propitiation (Aamgwn, 1**07*05,) is used once by St. Paul,
Rom. iii. 25, and twice by the Apostle John, 1 John ii. 2;
iv. 10.
Redeem, redempticmx (x«tjo«{ awoXoigoffi?) are too fre
quently used by St. Paul, to admit of references, once by
St. Peter, 1 Peter i. 18; and thrice in the apocalypse,
Rev. v. 9 ; xiv. 3, 4.
Ransom (anfovigo;) is used once by St. Paul in his
Epistle to Timothy, 1 Tim. ii. 6.
The words offering, or offered, and sacrifice, (Svena) as
referring to the death of Christ, are used by the Apostle
Paul alone, admitting him to have written to the
Hebrews ; once in reference to the passover, in his Epistle
fo the Cor. 1 Cor. v. 7 ; once in that to the Ephesians, ch.
v. 2 ; and although the word sacrifice is so often repeated
in the Epistle to the Hebrews, it is not applied to Jesus
in more than four instances.

518 NOTES TO THE
Advocate, (#*5«kX'uto5), is once used by St. John, 1 John
ii. 1.
Mediator .(jj.wms) is solely used by the Apostle Paul,
once in his writing to the Galatians, iii, 19, 20; and
thrice to the Hebrews, viii. 6 ; ix. 15 ; xii. 24,
Intercession, to make intercession, ihoyx.&mt is once
applied to Christ, in the Epistle to the Hebrews, vii. 25.
Tlie blood of Christ, referring, to his crucifixion,
which every scheme of theology acknowledges to be an
event of the utmost importance, is frequently mentioned,
by St. Paul, in the Epistle to the Hebrews ; by St. John
and St. Peter ; and various are the benefits which they
represent as flowing from it. Sometimes it is considered
as the medium of redemption, of peace, of reconciliation,
of justification ; sometimes as ratifying a covenant ; often
as sanctifying, cleansing from all sin, purifying the coUr
science from dead works ; but never as quenching the
divine Wrath, and as a compensation to divine justice.
The expression bare our sins apogrfe; iii&> &^tS; &thttyxn}
is once used by St. Peter. 1 Pet. ii. 24 ; and not by any
other Apostle.
Should there be any slight errors in the above stater
ment, or trifling omissions, they will not be sufficient to
invalidate the following Remarks.
1. The habitual preference of any other terms, to
express the leading articles of a system, than those which
were used by the primitive preachers of Christianity, is a
tacit acknowledgment, that no part of their copious
phraseology is adapted to the doctrines which some have
supposed them to teach ; and this natu ally awakens a

PRECEDING TREATISE. 519
suspicion that such doctrines were not intended ; other
wise these teachers would have preferred expressions
equally significant. Had they entertained the opinion
that the death of Christ was a complete compensation
for the sins of men, which is the prevailing theological
idea annexed to atonement; or that it was to appease the
wrath of the father of mankind, or satisfy his justice, "
which is implied in the word satisfaction, they would not
have expressed themselves so feebly, as to render it
necessary for succeeding teachers to substitute stronger
language. 2. The popular doctrine of the atonement is obviously
formed from the above passages by viewing them col
lectively ; some points of the doctrine being deduced from
the one, and some from the other. Each single passage
is much too imperfect ahd defective to contain all the
principles ascribed to the whole. Not one of the above
expressions, considered singly, conveys an explicit declara
tion, that true believers are reconciled to an angry and
offended God, or a stern judge who will not relax an iota
of the demands of justice, without the full price or
ransom paid by the sufferings of Jesus. This is a
doctrine dedueed from those occasional expressions col
lected together, and cpmpelled by forced inferences to
speak such language. But as some of the Apostles
have been totally silent concerning these leading points,
they must have given very partial views of the gospel.
Peter, James, and Jude, have omitted to observe that
Christ was a propitiation for sin ; and when Peter speaks
of redemption, he applies it to the Christian converts being
redeemed from their vain conversation, and not from the

520 NOTES TO THE
wrath of God, or demands of divine justice. All the
Apostles, excepting St.Paul, are chargeable with a total
silence, concerning what is. deemed so important an article
as the atonement, or expiatory sacrifice, for none of them
use the terms that can appear in any respect equivalent,
excepting this Apostle. Nor does he speak copiously
upon the subject, excepting in the Epistle to the Hebrews.
Thus are the Hebrews the only Christian converts who
have been made perfectly acquainted with all the imr
portant doctrines of Christianity ! This is the more
extraordinary, as St. Paul was professedly the Apostle of
the Gentiles !
3. The great diversity of expressions, used by different
Apostles, some adopting one mode, some another, is per
fectly correspondent with that diversity of manner which
may be adopted with great propriety, in expatiating upon
doctrines already known, and representing their import
ance in different points of view, but they are not calculated
to establish principles which were unknown before ; and
whoever examines the passages to which we refer, will
find that every one of them are urged as arguments or
motives, and not didactically laid down, as essential
articles of faith.
4. This being the fact, it is natural to expect a more
copious use of varied phraseology, from the most animat
ed, copious, and zealous of the Apostles ; and this was
eminently the character of St. Paul, who has made a
much more extensive use of such phrases than any other
Apostle ; and without, his writings the sentiments con
cerning the atonement, we are now opposing, could not
have existed. If such sentiments be true, he is the only

PRECEDING TREATISE. 521
one who has fully preached the genuine doctrines of the
gospel !
5. In our philosophical treatise, we took occasion to
remark that the language of the passions and affections
is totally different from that of simple precept, and cool
investigation. When the passions are raised, or the
affections strongly engaged, the language becomes
impetuous and vigorous, according to the strength of the
emotion. The imagination eagerly catches at those
points of resemblance, which are most favourable to the
interesting subject agitated ; whereas the language of
investigation is plain and simple, carefully avoiding
metaphorical allusions, which are not for the immediate
purpose of elucidation. The style of our great Apostle
singularly illustrates these remarks. Where he persuades,
encourages, admonishes, and reproves, and is animated
with the subject in debate, no man is more figurative ;
and it is the ardent impetuosity of his mind, which some
times rendered him obscure to his contempories, and not
unfrequently to more modern readers. But the language
of no man is more simple, unadorned, and intelligible,
than in his narrative of facts, or in his didactic instruc
tions. We might adduce as instances, the conspicuous
manner in which he taught the essential principles of
Christianity, in his travels ; the plain and simple manner
in which he recommends the commemoration of the
death of his Lord and Master; but his Epistle to Timothy
and Titus, are so illustrative of our subject that they
demand a moment's attention.
As these disciples were young men of sincere piety,
and docile minds, requiring neither persuasion nor

522 NOTES TO THE
reprehension, but simply instruction in the leading
doctrines or principles of their future ministry, he ad
dresses them in the most plain and simple language ; and
it is most worthy of notice, that in these Epistles
that peculiar phraseology is not to be found, which is the
basis of the sentiments we are opposing ; nor any other
which conveys similar ideas.
These could not have been omitted if such sentiments
were essential to the Christian creed; for he is professedly
giving instructions to young converts, in order to prepare
them for preaching the gospel. The only doctrinal points
mentioned in the first Epistle to Timothy are the follow
ing : " this is a faithful saying and worthy of all accepta
tion, that Jesus Christ came into the world to save sin
ners."* — " God our Saviour will have all men to be saved,
and come to the knowledge of the truth ; for there is one
God, and one Mediator between God and man, the man
Christ Jesus ; who gave himself a ransom for all, to be
testified in due time, whereunto I am ordained a
preacher, and an Apostle, a teacher of the Gentiles in
truth and verity."f " We trust in the living God who is
the Saviour of all men, especially of those that believe." J
In the second Epistle to Timothy, all the doctrines
mentioned are in the following passage : ,v " God, who has
saved us, and called us with an holy calling, not accord
ing to our works, but according to his own purpose and
grace which was given us in Christ Jesus, before the
world began, but is now made manifest by the appearing
of our Saviour Jesus Christ, who hath abolished death,
* lTim. i.15. t Ibid. ii. 4. 7. $ Ibid. iv. 8.

PRECEDING TREATISE. 523
and hath brought life and Immortality to light by the
Gospel."* The only doctrines, or rather principal facts, which as
Christians we are required to believe, for in the language
of the New Testament the word doctrine always relates
to Christian duties, and not to particular opinions- — the
only articles pertaining to the Christian faith mentioned
in the Epistle to'Titus, are the following : "But after that
the kindness and love of God towards man appeared, not
by works of righteousness which we have done, but
according to his mercy he saved us, by the washing of
regeneration, and renewing of the Holy Ghost, which he
shed pn us abundantly through Jesus Christ our Saviour ;
that being justified by his grace, we should be made heirs
according to the hope of eternal life/'J
Such are the principles and such the language of this
highly figurative writer, when he means to instruct in
the essential articles of our faith !
6. It is confidently asserted, that the sacrifices institut
ed under the law were typical of the sacrifice of Christ ;
and their atoning virtue is ascribed to this cause. But
we may ask how can this statement agree with the total
omission of .most of the Apostles to mention so important
a circumstance ? No one mentioned this as an article of
faith in their first establishment of Christianity. No one,
excepting St. Paul, forms a comparison between the
sacrifices under the law, and the death of our Saviour ;
nor do any of his references express the sentiments
adopted by our opponents. He simply mentions to the
• 2 Tim. i. 9. t Titus, ii. 4 »7.

524 NOTES TO THE
Corinthians, that " Christ our passover was sacrificed for
as." When he exhorts, the Ephesians, " Be ye fol
lowers of God as dear children, and Walk in love as
Christ also hath loved us, and hath given himself for us,
an offering, and a sacrifice to God for a sweet smelling
savour ;" he makes no mention of his having appeased the
divine wrath, or satisfied the demands of divine justice :
and when, in the Epistle tp the Hebrews, a comparison is
made between the death of Christ, and the sacrifices
under the law, the attention of the writer is confined to
the inefficacy of the Jewish sacrifices to answer a
permanent purpose, in which they differed essentially
from the sacrifice of him, who died " once for all," for
the benefit of mankind.
The argument urged in favour of the hypothesis
that the sacrifices under the law were typical of the
death of Christ ; and that as these were decidedly sacri
fices of atonement, it follows that the death of Christ must
be an atonement for sin, is specious, but when closely
examined it will appear too feeble to support the hypo
thesis. When it is said that the sacrifices under the law, were
typical of the death of Christ, the idea conveyed is, that
they were promissory or prophetic tokens. But surely if
this were the object, it would have been stated in some
part of the Old Testament. Moses, the great institutor
of these sacrifices, speaks no such language ; the ancient
Jews knew nothing of this characteristic ; the modern
Jews disregard it ; and to Christians it is entirely use
less !
The argument is solely founded upon one occasional

PRECEDING TREATISE. 525
and metaphorical expression of St. Paul. In his Epistle
to the Corintians,* he alludes to various events in the
Jewish history, by way of admonition to the new con
verts from Judaism to Christianity. In several of which
the resemblances are much too general and feeble to
deserve the character of being typical, as defined above.
He compares the passing of their fathers under a cloud,
and through the sea, to the ordinance of baptism. He
terms the manna in the wilderness spiritual meat, and
the water flowing from the rock, spiritual drink ; this rock,
he «ays, is Christ. He reminds them that three and
twenty thousand of the Israelites fell in one day, for com
mitting fornication ; referring to their having commerce
with the daughters of Moab, in Shittim, and sacrificing
to their gods ; that when they murmured against Gpd and
his servant Moses, they were bitten by fiery serpents.
Now all these things happened unto them for ensamples,
or types. But could these events have happened, that
they might be either promissory and predictive ? St. Paul
points out to the Galatians, a resemblance between the
two sons of Abraham, — the one born of a bonds-woman,
after the flesh, the other of the free woman according to
promise, — and the two covenants, the cpvenant of works
and that of grace, but are we to consider these circum
stances in any other light, than as comparisons ? Were
they ordained in order to furnish our apostle with an
allegory ? and yet they were as typical of events relative
to the Christian dispensation, as the sacrifices under the
law. Will our theologians suspend a doctrine which
jthev deem so weighty in itself, upon so slender a filar
• 1 Cor. y.

526 NOTES TO THE
ment ? Was this the manner in which St. Paul esta*
blished the divine mission of Jesus, the doctrines of his
meritorious death, triumphant resurrection, and the for
giveness of sins through faith in his name ?
In ancient days, when the multitude were grossly ig
norant and illiterate, impressions could only be made
upon their minds, by signs and tokens. Rude pillars of
stone were erected, instead of monumental inscriptions.
The slaughter of the pascal lamb, and placing it at
the postern ofthe door; was commanded to the Hebrews,
and by the observance of this command, the Deity engaged
not to inflict upon them the calamity which impended
upon the unbelieving Egyptians. The feast of unlea
vened bread, and subsequently the feast of tabernacles,
were instituted as commemorative of the peculiar inter
position and protection of providence. We are informed,
that the brasen serpent was erected in the wilderness,
and those who looked up to it were cured of their wounds.
This might have been appointed, the more effectually to
convince them of a miraculous interposition in their
favour. The confession of the sins of the people upon
the head of the scape goat, and afterwards letting it loose
in the wilderness, was a most impressive token, a full
assurance, that the Israelites were absolved from every
act of disobedience and rebellion, of which they had
been guilty in the earlier stages of their political exis
tence. These were acts very remote from every idea of
an atoning sacrifice. The pascal lamb was slain without
any of those rituals which were required in an acceptable
sacrifice for sin. The brazen serpent was neither slain
nor crucified ; and yet there were points of resemblance

PRECEDING TREATISE. 52,7
which attracted the notice, the one of our Saviour, and
the other of St. Paul. The most striking emblem of the
divine forgiveness, upon record under the first dispensa
tion, was the injunction respecting the scape goat,
which was conveyed away to be for ever lost in the wil
derness ; but this was not sacrificed. The goat that was
sacrificed was a striking emblem of their demerit; that
which escaped, was a stiiking token of the most perfect
reconciliation ; an assurance that the Lord had pardoned
their iniquities, transgressions, and sins.
The modern ideas of atonement are manifestly founded"
upon misconceptions, respecting the particular object of
the sacrifices under the law. They were undoubted acts
of atpnement, according to the primitive and genuine sig
nification of the term ; for they were the appointed me
diums of reconciliation. The right performance of these
sacrifices was the established condition of pardon, re
specting the particular offence, for which they were or
dained. As we have already observed, the intrinsic value,
and the peculiar solemnities to be observed, were diver
sified by the law, according to the degrees of moral
turpitude in the offence committed. Thus, while each
sacrifiqe was an indication of demerit, it was also a
lesson of refined morality.
May we not suspect that the idea of literally appeas
ing the divine wrath, is of a Pagan origin ? It is in
perfect unison with the ideas which the Pagans had
formed concerning their deities, as possessing human
passions, and human appetites. These induced them
to imagine that they could compensate for their crimes,
by bringing acceptable gifts to the altars of their gods.

528 NOTES TO THE
The modern ideas affixed to an atonement, were neither
expressed nor intimated by Moses, when he instituted the
Jewish rituals, nor is there any evidence that they were
entertained by the pious among the Jews. But at the
corrupted periods of Judaism, particularly among the
ten revolted tribes, a depraved race attempted to
worship Jehovah, by an intermixture of Pagan super
stitions. They imbibed many of their erroneous prin
ciples, deeming them of intrinsic efficacy ; and ulti
mately, they imagined, like the Pagans, that their sacri
fices and oblations, their observances of fasts, sabbaths,
&c. would not only compensate for every crime they
were determined to commit, bat become a substitute for
reformation. This perverse disposition was severely
rebuked by their prophets. " To what purpose is the
multitude of your sacrifices to me ? saith the Lord. I
am full of the burnt offerings of rams, and the fat of
fed beasts, &c. &c. When ye spread forth your hands,
I will hide mine eyes from you ; yea when ye make
many prayers I will not hear. Your hands are full of
blood. Wash ye, make you clean, put away the evil
of your doings from mine eyes, cease to do evil, learn
to do well,"* &c. &c.
These remarks evince, that no other efficacy has been
ascribed to the sacrifices under the law, when they were
observed with the greatest purity, than as they were
tokens of conscious demerit and of penitence.- In this
case they were considered as atonements ; that is, accepted
as the mediums of reconciliation.
* Isaiah i, li. passim.

PRECEDING TREATISE. 529
In order to prevent the Israelites from intermixing
any conceits and devices of their own, or adopting any of
the pagan ceremonies, particular rules were minutely laid
down, the strict observance of which was necessary to
render their sacrifices acceptable. The Priest alone
was permitted to officiate. The animal appointed by
the law was to be sacrificed in a particular place, and in
a particular manner, or the whole transaction was deemed
criminal. " What man soever there be of the house
of Israel, that killeth an ox, or lamb, or a goat, in the
camp, or that killeth it out of the camp, and bringeth it
not unto the door of the tabernacle of the congregation,
to offer an offering unto the Lord, before the tabernacle
of the Lord, blood shall be imputed to that man ; he hath
shed blood ;• and that man shall be cut off from among
his people, &c. The Priest shall sprinkle the blood
upon the altar of the Lord, at the door of the tabernacle
of the congregation, and burn the fat for a sweet savour
unto the Lord,"* &c.
Can such accurate laws and solemn injunctions, typi
cally represent the death of Christ, who was murdered
by wicked men ? The ancient sacrifices were offered
by the express appointment of God; Jesus was sacrificed
from a principle of hatred and resentment ; a principle
the most opposite to a devout confession of sins. The
deed was so atrocious, that the whole Jewish nation was
punished for it, and their posterity will remain in disgrace,
until they disavow this crime of their ancestors.
Thus we perceive that there is no solid foundation in
* See Levit. xvii.
m m

5S0 NOTES TO THE
the sacred scriptures, for a doctrine upon which so
much stress is laid. We may add that reason opposes it
in every stage, and in every representation of it. It is a
strange idea, that the anger of God can only be appeased
by the death of his Son, in whom he was always well
pleased ! It is a strange idea that God cannot forgive a per
sonal injury, without a full satisfaction, or some degree of
compensation, which in effect annihilates an act of grace ;
annihilates a sense of obligation towards the offended party;
and transfers it to the benevolent Sponsor ! Respecting
the requisitions of the law, these are fully satisfied when
the constituted penalty is inflicted, whatever may be the
nature of the penalty. The object of all penalties is to
enforce the observance of laws ; the object of all laws
is to promote some kind or degree of good. Few, very
few are the cases in which a nice balance can be ob
served, between the atrocity of the offence and the nature
of the punishment. It is, perhaps, impracticable, where
great injuries have been committed ; unless the injuries
consisted in the deprivation of property, by one who pos
sesses wealth sufficient to make ample restitution. The
execution of a murderer will not restore fhemurderedperson
to life, or indemnify his family for the loss sustained. The
law of retaliation will not restore an eye, or a tooth, to
the party injured. From tbese instances it is obvious
that the demands of the law are answered, not by paying
an equivalent for the offence, but by submitting to its
penalties. Even in this case justice is not always inex
orable. Justice always demands that the guilty should
not be declared to be innocent ; but humanisms, sanguinary

PRECEDING TREATISE. 531
,as they too often are, do not preclude mercy ; and to deny
to the Deity the power of pardoning offences, without
indemnification, is laying a restriction upon him to which
no earthly potentate wpuld submit. It is advancing a
principle in Ethics, which prohibits the forgivenness of
an injury ! For it is our duty to imitate God in all moral
excellence ; and if we thus imitate him in not being
unjust to ourselves, we shall certainly become revengeful
/towards pthers ! Once more —
The Apostle Paul, upon whose peculiar phraseology
,the hypothesis we oppose is founded, expatiates with
more ardour upon the free abundant "grace of God, ia
the salvation of man, than any other of the Apostles.
To quote all the passages which would prove the truth
of this assertion, wpuld be to transcribe too large a por
tion of his Epistles. He introduces his Epistle to the
Hebrews by asserting, that Jesus Christ was sent by the
Father, as the last messenger from heaven, to instruct
and save mankind. If he represents Christ as a propi
tiation for sin, we are told that " God has set him forth
to be a propitiation ;" and that " the redemption that is in
Christ, is by the free grace of God." If Christ died
while ; we were yet sinners, it was because " God com
mended his love towards us, and because Gpd spared
not his own son, but delivered him up for us all." The
following passage is too expressive to be omitted, and
: so comprehensive, that farther citatipns from him will be
unnecessary. " All things are of God, who hath reconciled
us tp himself by Jesus Christ, and hath given tp us the
Hministry pf reconciliation; to wit, that Gpd was in Christ
reconciling the world unto himself, not imputing their
m m 2

532 NOTES TO THE
trespasses unto them ; and hath committed unto us the
word of reconciliation. Now then, we are embassadors
for Christ, as though God did beseech you by us, we
pray you in Christ's stead be ye reconciled unto God."*
St. John expresses the same idea in the following man
ner : " In this was manifest the love of God towards us,
because that God sent his only begotten Son into the
World, that we might live through him. Herein is love,
not that we loved God, but that he loved us, and sent his
son to be the propitiation for our sins.f
Such language is so perspicuous and decisive, that one
might suppose it to have been the object ofthe Apostles
to confute the sentiments which have been entertained,
through a misconception of less definite expressions.
They direct our primary attention to the fountain of all
good, whose unpurchased commiseration, and parental
affections, have planned and executed the scheme of
man's redemption.
We are the more strenuous in our opposition to the
sentiments under consideration, because they are so
inconsistent with the encouraging character of a Parent;
the revelation and developement of which constitutes
the grand' excellency of the Christian dispensation.
We have largely shewn the condescending affection
with which the universal Father has supported this cha
racter through all its offices ; and shall a few occasional
and equivocal expressions convert him, in our opinion,
into the inexorable judge ? —Proposing conditions of par
don, at which every earthly parent would revolt ? Who,
amongst the sons of men, would demand the punish-
* 2 Cor. iv, 18. 40. f 1 John ii. 10.

PRECEDING TREATISE. 533
ment of the most meritorious of his offspring, as a con
dition of his receiving the most rebellious into his favour ?
Who would not run and embrace the returning penitent,
without demanding a compensation of any kind ? and
exclaim, with transports of joy, " this my son was
dead, and is alive again, was lost and is found ?"
Note I.
After " to the glory of Gpd the Father." Page 320.
The ambigupus phraseplogy used by the apostle in
the passage quoted in the text, has given rise to various
inferences of a speculative nature ; and it is much to
be lamented that the eagerness with which speculative
opinions have been supported or opppsed, has too much
diverted the attention of Christians from the primary
design of the writer. This was not to give a disserta
tion upon the metaphysical nature of Christ, but to
expatiate upon his voluntary humiliation for the bene
fit of man; and the exaltation he enjoyed in consequence
of what he has done and suffered for, a sinful world.
The passage before us is singular ; but it does not attempt
to introduce a doctrine unknown before. Nor is it suf
ficiently explicit to merit the character of an express re
velation. It is manifestly a reference to some peculiarity
respecting the Son of God, with which the Philippians
were not unacquainted. We shall state the following
explanation, the principles of which no disputant will
controvert, should he not admit that the statement com
prehends the whole of the apostle's meaning.
All the rational creatures of God are frequently termed

534 NOTES TO THE
his offspring. By this honourable appellation they are
distinguished from every inferior creature that has life.
When Moses informs us that God created man in his
own image, no one has inferred that we are of the same
essence ; this would be an actual participation; not a like
ness, or image, which implies a likeness in some respects,
where there is an essential difference in others. It can
only relate to those intellectual and moral powers,
with which it has pleased the Deity to invest man ;
by which he is elevated above the brute creation, and
enabled to exercise dominion over them. But, what is of
much greater importance, by the capacity of discerning
between good and evil, in moral conduct, we are enabled
to promote our own well-being, and that of others, to a
degree that shall make existence a permanent blessing.
Whatever distance there may be in the physical nature
of man, in his mental and moral endowments, he is
honoured by a likeness to his Creator. But unhappily,
as yet, we resemble him alone in the possession of such
powers, and not in the exercise of them ; for this would
render us perfect in our sphere as he is perfect.
But Jesus, in his moral character, bore the closest
resemblance to his heavenly Father. For he was perfect
in all things. Therefore was he without controversy,
infinitely more in the form and image of the Holy God,
than those, whose sinful frailties place them at so re-
inpte a distance.
Since the Savipur of the world was, in the excellencies
of his moral character, the express image, and the
brightness of his Father's glory ; he was, according to the
established law of Morals, entitled to an exemption

PRECEDING TREATISE. 535
from every suffering; for all sufferings are inflicted
by a just Being, either as chastisements, or the more
severe legal punishments. He was entitled to all that
felicity which the moral governor will communicate to
perfect beings ; but he waved these claims, in obedience
to his Father, and in love to mankind. He vpluntarily
suffered the afilictipns of life, submitted to a painful
and ignominious death, and was made under the
law of condemnation, to redeem them that were under
tiie law, that we might receive the adoption of sons;
and thus, for his voluntary humiliation and sufferings,
was he crowned with glory and honour. He was the image
of God in his moral perfections ; and, as the natural heir
of his Father, had he a right to enter immediately upon
the inheritance pf the perfect sons pf Godi Yet he
was not eager, or precipitate to seize so great an honour,.
but he divested himself of every enjoyment, and took upon
himself the form of a servant ; " wherefore has God
highly exalted him above his fellow immortals, and given
him a name which is above every name."
Note K.
After, " revere him as our future judge." Page 330.
The exalted character sustained by the Messiah, the
power and authority with which he is invested, the great
benefits received, and which are farther expected from
him, will naturally prompt grateful and affectionate
hearts to present their petitions to him; and those who
consider him as, being equal to the Father, must deem
hjm to be equally entitled to the acts of supplication,

536 NOTES TO THE
adoration, and praise. But this mode of testifying our
confidence, gratitude and veneration, has not the stamp
of authority, either from precept or example. Notwith
standing he had declared when upon earth, that " the
Son of Man has power to forgive sins ;" that " all power
is given to me in heaven and earth/' yet he uniformly
directs his disciples to pray to the Father exclusively.
" When ye pray, say our "Father who is in heaven."
" Whatsoever ye shall ask the Father in my name he shall
give it you." His whole life was a life of prayer to
the Father. To him did he ascribe all the eminent powers
with which he was endowed; to him he applied for con
solation and suppoit, in his arduous conflicts; and to
him did he commit his spirit when he expired on the
cross. He incessantly directed the attention of his fol
lowers to the Source of all good. " When one came
running to him saying, good master, what shall I do to
inherit eternal life; he . transferred the title of good to
the Lord of life. Jesus said unto him, " why callest
thou me good, there is none good, but one, that is God."
Thus, although he has declared thafthe Father judgeth
no man, but hath committed all judgment to the Son ;
that all men should honour the Son as they honour the
father," this honour cannot consist in presenting unto
him divine worship.
All the apostles obeyed his precepts and imitated his
example, After he was exalted at the right hand of God,
to be a Prince and a Saviour, and to give repentance
and remission of Sin, they invariably prayed to the Fa
ther in his name, without venturing to draw an infe-
ence apparently so honourable to him; but which

PRECEDING TREATISE. 53?
would have been a deviation both from his precepts and
practice. These are facts which surpass every inference, and
ought to suppress all those which are in direct opposition
to them.
The Father is constantly represented as the fountain
of all Good. He is universally present ; he is always
willing to bestow; Why then should the natural course
of supplication be changed, and petitions be presented
to the Son, as if the Father was reluctant to hear us ?
Christ is not the vicegerent of an absent God ; and does
it not appear to be both indecent, and irreverent, to give
him the preference., in the presence of his Father ? He
has pointed out a more acceptable way of showing our
respect, reverence, and gratitude. " If ye love me, keep
my commandments."
NOTE L.
After "to the age, and beyond it." Page 356.
Our readers must perceive that in this series of dis
quisitions, it is impracticable to treat each subject to
any great extent. Our principal object has been to
point out the important relation which these subjects
bear to each other; to investigate the principles by
which a concatenation is maintained ; and to adduce
arguments in support of them. We must therefore
refer to other authors for amplification. No polemical
question can be of equal importance with the question
now before us. In its two extremes it stands thus ; will
a God of infinite goodness, possessing infinite power,
and infinite wisdom, act in every respect in a manner

538 NOTES TO THE
conformable with the character of a kind Parent, in
which he has condescended to represent himself, and
finally render all his intelligent offspring happy ? Or
does ¦ this dispensation of Grace, of which the apostles
always speak with raptures, consist in the election of a
few to eternal happiness, announcing the condemnation
of myriads and myriads to eternal misery,, because it has
not pleased the Father of mercies, and the God of ali
consolation, to elect them also ? The arguments, upon
which this horrid doctrine of eternal misery is founded,
are deduced from three or four equivocal expressions, to
which our opponents are determined to give, their own
interpretation ; notwithstanding they have been vigor
ously attacked on every side ; — on the side of reason ; —
the preponderancy of scriptural expressions of a con
trary import ; — and the most judicious criticisms upon
such passages which seemed to be involved in obscurity.
We might refer to numberless authors who have written
satisfactorily upon this interesting, subject. But we
shall refer to three alone, as being sufficiently ample
to supply our own deficiency. See Thoughts on tlie
divine Goodness relative to the government of moral agents,
particularly displayed in future rewards and punishments.
Translated from the French of Ferdinand Olivier Petit-
pierre. 1788. This author chiefly deduces his argu
ments from the moral perfections of God, but without
omitting various other considerations.
See also an Essay on the duration of a Future State of
Punishments and Rewards : in essays on the language of
Scripture. By J. Simpson, Bath. 1806.
This accurate biblical critic has collected together

PRECEDING TREATISE, 539
all the passages in which the terms, aim *Uo<, are
applied to future punishments, and has minutely exa
mined the same terms, when applied to various other
subjects ; by which mode he has clearly evinced the
extreme absurdity of confounding these words with
absolute eternity. His observations confirm our asser
tion, that the signification of everlasting, must, in every
case, be ascertained by the nature of the subject to
which it is immediately applied. He has also examined,
with similar attention, every other word which is applied
to the wicked; and the result of his examination is, that
such expressions are so diversified in their significations,
according to the subjects with which they are connected,
that they cannnt cpnstitute the basis pf any system-
whatever. In a Vindication of the honour of God ; or a Scriptural
refutation of eternal Misery, and universal Salvation, pub
lished 1792, the learned author has proved, in a
most satisfactory manner, that the terms death, destruc
tion, perdition, l$c. cannot signify a life of eternal misery.
He considers them, also, as equally opposing the
doctrine of universal redemption. This obviously arises
from his inattention to tbe undeniable fact, that there
will be a resuscitation of the wicked also, in opposition
to the current opinion, that death, destruction, &c. are
synonymous with total annihilation.
Respecting the controversy concerning an interme
diate state, the natural immortality of the soul, the
sleep of the soul, &c. &c. See the works of Archdeacon
Blackburn, vol. ii. iii.
It is with no small degree of satisfaction to the author

540 NOTES TO THE
of the present Disquisition, that the sentiments he en
tertains in consequence of his diligent researches, with
out previously consulting any other author, correspond
in so many respects with those of Mr. Locke, in his
treatise on the reasonableness of Christianity ; particu
larly in his conceptions respecting the punishment
denounced against sin under the Jewish dispensation.
In his paraphrase on the epistle to the Romans, v. 18,
he has the following expression : " Therefore, as by
one's offence, (viz. Adam's eating the forbidden fruit,)
all men fall under the condemnation of death ; so, by
one act ^pf righteousness, (viz. Christ's obedience to death
upon the cross,) all men are restored to life. For as, by
one man's disobedience, many were brought into a state
of mortality, which is the state of sinners ; so, by the
obedience of one, shall many be made righteous, i. e.
be restored to life again, as if they were not sinners."
He observes in a note, that " eternal life is no where,
in sacred scripture, mentioned 3s the portion of all men,
but only of the saints.
Dr. Taylor also has proved, with a force of argument
which cannot be resisted, that the punishment of sin,
is natural death. See his Key to the Romans.
Had either of these gentlemen pursued the subject to
its due extent, this Disquisition would have been unne
cessary. We may also refer to the arguments adduced
in " the vindication of the honour of God," &c. as being
satisfactory upon this point.
NOTE M.
After " magnitude of these perversions." Page 386.
In the course of our enquiries, we have had repeated

PRECEDING TREATISE. 541
evidences that the divine Being, in his conduct towards
his moral Offspring, always acts in a manner correspon
dent with the powers and faculties with which they are
endowed, in connection with their freedom of Choice.
They can pursue or shun, adopt or reject, use or abuse,
every thing around them, and every faculty they enjoy.
We have strong assurances that at an early period of
human existence, mankind were endowed with a com
petent knowledge of their Maker, to enable them to serve
him acceptably. But by giving the reins to wild con
ceits of their own, and by an affectation of wisdom, they
finally " knew not God, but became vain in their ima
ginations, and their foolish hearts were darkened."
A similar mode of conduct on thepart of the Deity,
aind a similar abuse, are no less obvious respecting this
new dispensation. When the Chiistian religion was
first revealed to Man, it consisted of a few Principles,
necessary to be known, and competent to make man
wise unto salvation. But these principles were as seed
sown in a field fertile in weeds of every description ; which
choaked the word, and rendered it infinitely less fruitful
than if it had been sown in ground duly prepared for its
reception. Ignorance, inveterate prejudices, and a dis
position to pervert, were most inimical to its primitive
simplicity. The Jewish converts were reluctant to
forsake entirely the Religion of their forefathers ; and
they intermixed with Christianity some of the Jewish
rites. The next step was to compel the Gentile con^
verts to submit also to the same rites. When the Converts
became numerous, Churches, or Christian communities,
were established in different places. The members of these

542 NOTES TO THE
communities brought with them their various prejudices
and predilections. Someattempted to introduce idolatrous
customs, eating meats consecrated to idols : others were
even guilty of incest ; others changed the commemoration
of our Lord's death into festive intemperance: others,
quarrelled about the superiority of the gifts with whioh
they had been endowed for their mutual edification;
and forgetting the humility of their Lord and Master,
sought preeminence according to the supposed dignity of
their office ; others manifested a contentious attachment
to particular teachers, valuing themselves for being the
disciples of Paul, Silas, Apollos; and excited warm
animosities respecting some supposed differences in their
tenets. The Apostles wrote to the different Churehes, in order
to correct these abuses as they arose. They reproved, ex
horted, reasoned, and admonished, with a warmth and
energy of language, well adapted to convince and per--
suade. Each Apostle conveyed his instructions in a style
and manner peculiar to himself. Their language was,
in general, well understood by the converts to whom their
Epistles were addressed ; but their varied phraseology
has, in its turn, become a source of contention and ani
mosity to subsequent converts; who, not attending to
the particular state of the Christian churches, and igno
rant of the force and idioms of language, have hastily
drawn inferences from single expressions ; and boldly esta
blished doctrines upon these inferences, which have
multiplied to such an extent, that the primitive doctrines
of Ghrist and his Apostles have lain completely buried
under the loads of these adventitious materials. In th*

PRECEDING TREATISE. 543
age of the Apostles, the metaphysical notions of the
Gnostics, deeply contaminated Christianity ; and at a
subsequent period, the Platonic Philosophy excited com
motions about the person of Christ : Until inveterate
animosities were consecrated into pious zeal, and the
most dreadful imprecations assumed the aspect of Or
thodox Creeds !
In this statement modern Christians of every denomi
nation must acquiesce. For to whatever sect or party
they may belong, they suppose that their conceptions
of the " truth as it is in Jesus" are the most pure, and
consequently that errors are multiplied, in -exact pro
portion to the diversity of opinions which exist distinct
from their own.
NOTE N.
After "most distressing to the human mind." Page 388.
Although some polemical divines think it their duty
to submit their reason to, what they deem to be, the revela
tion of God, yet they sometimes surrender this most inva
luable gift with reluctance. But when they attempt to
reason, it is in a manner which no logician will admit.
They create principles, which they suppose will give the
appearance of rationality to their favourite tenets. Thus,
in order to vindicate the divine justice in the eternal
misery of the wicked, they strenuously urge the infinite
malignity of sin, in its being committed against an infi
nitely holy and perfect Being ; and this renders it de
serving of infinite punishment. It is upon this position
that they erect the doctrine, that the infinite justice of
God demands an infinite punishment for the sins which

544 NOTES TO THE
have not been effaced by the infinite merits of Christ's
atonement !
To expose the fallacy of these arbitrary assumptions
to the due extent, would lead us far beyond the limits of
a note. A few remarks may suffice.
The malignancy of sin is a term in familiar use, in
order duly to impress upon the mind a proper sense of
its pernicious and detestable nature. Nor can that
which is offensive to the Deity, and destructive of human
happiness, be marked by too opprobrious a name. When
this is the object, we aim not at philosophical precision,
in our choice of words, but prefer the emphasis they
possess, or their power to make an impression upon the
affections, to the rules of rigid propriety. But in our
researches after truth, it is of the first moment that we
entertain accurate ideas of every term employed ; much
less can this accuracy be dispensed with, respecting an
expression which constitutes the basis of our reason
ing. Malignant, malignancy, malignity, primarily relate to
a malicious disposition, prompting its possessor to injure
another, or to be gratified at the perception of his suf
fering evil. It is distinguished from the sudden resent
ments of passion, however violent, from its being deep,
inveterate, permanent ; deliberately disposing the mind
to deeds of mischief. The terms are figuratively trans
ferred from hence, to such causes of human misery as
have a permanent character, and are extensive in their
baneful influence, as malignant diseases, malignant at
mospheres : astrologers speak of the stars as having a
malignant aspect. The terms are seldom applied to

PRECEDING TREATISE. 545
human actions, of the most pernicious tendency, uncon
nected with the motives of action. The most destructive
wars have been carried on for years, without acquiring
the character of malignancy ; because such wars are
professedly carried on for the public good. But when
human actions arise from contracted and selfish motives,
andthe welfare of numbers is sacrificed to the interests
of individuals, they begin to have a malignant aspect ;
although the leading principle may not literally deserve
the character of malignancy ; the effects being univer
sally baneful, without the possibility of public good,
they appear to proceed from a malignant origin. In this
connection is the term applicable to the commission of
sin, which always produces baneful effects, according to
the extent of its influence.
The malignity of sin, therefore, consists in its natural
and invariable tendency to produce evil. Whenever
this evil is the deliberate result of a malevolent temper,
it manifests the depth of depravity centred in the human
heart ; the unqualified venom of the mind, without any
of those palliatives which are sometimes allowed to
crimes from other causes.
It is most obvious that, when we speak of the ma
lignity of sin, the effects are confined to man, or to the
creatures which suffer from tlie cruelty of man. They
cannot extend to the Deity ; nor is it characteristic of sin
that it is committed, from deliberate hatred and male
volence, against the great source of all good. Al
though it is an offence against the righteous Laws of
heaven, it produces no baneful effects upon them. These
Laws suffer no injury. Their dignity is not in the least
N n

546 NOTES TO THE
diminished. Their transcendent and immutable excel-'
lency brings disgrace upon the disobedient, but they
remain as unsullied as the meridian sun, from the noxious
vapours ascending towards heaven. Nor can disobe
dience reflect dishonour upon the divine Legislator, whose
sole object in enacting his laws, is the good of mankind ;
God, in the character of Legislator, is angry with the
wicked every day ; but the cause of his displeasure is,
that they are doing injury to themselves and others, not
that they are committing an affront against their Law
giver. This would be to suppose, that his felicity could
be disturbed by a spirit of resentment. The infinite
malignancy of sin is, therefore, totally inapplicable to the
relation in which we stand, respecting the Defty.
But if malignancy consists in the baneful effects it
produces, can we suppose that a wise and good Being
will decree to perpetuate those effects to all eternity ?
If he be angry with the wicked for inducing transcient
evils upon themselves and others, will he imitate and
infinitely exceed the example he detests, by rendering
misery eternal ?

In our Ethical treatise, we attempted to obtain accurate
ideas of the nature of Justice, as a social virtue.* We
observed, that every one has a something which he is
entitled to call his own, which cannot be invaded without
injustice ; and as all property is valued in consequence
of its powers to produce some species of good, whoever
defrauds of property, defrauds also of the good which
might have been enjoyed. The essence of injustice
* See Part ii. Ch> iii.

PRECEDING TREATISE. 547
consists in its intending or committing an unmerited
injury. But although no one has a right to deprive another
of his property, every man has a right to relinquish his
own claim ; and if it lias been unjustly taken from him,
he still retains the right to forgive the offence, if he be
so disposed. No one has at any time denied this right
to man, and who shall deny it to the Father of mercies ?
We have farther stated, that one characteristic of jus
tice is, that it forbids exacting from others more than
their talents, situations, and powers, moral or physical,
enable them to accomplish. For this is to demand an im
possibility. Nor can any one, with justice, inflict a punish
ment which exceeds the offence, for the surplus becomes
itself an offence. But unless the human race possessed
infinite unerring knowledge of the divine laws, infinite
desires to perform it, for they demand the obedience of
the heart, and infinite powers for the purpose, they can
not deserve infinite punishment : for infinitely more is
expected of them than, in the present imperfect state,
they can possibly accomplish; and to inflict infinite
misery would be an act of infinite injustice and cruelty.
It hath been said, that sin is an offence against the
infinite majesty of God, and, therefore, possesses infi
nite demerit. We answer, that the majesty of God
cannot possibly, suffer an injury from the dis
obedience of the most exalted of his creatures ; how
can it be endangered, then, by the offences of feeble
men ? The extreme distance between the party offended,
and the offender, is usually an alleviation of the crime ;
how does it become, in this case, so tremendous an ag-
N n 2

548 NOTES TO THE
gravation ? No sovereign, possessing a solid understand
ing, will be so greatly offended at any mark of disrespect
committed by ah ignorant peasant, as if the same deed
had been committed by one of his courtiers. The ill
conduct of a thoughtless boy, is deemed less criminal
than of one who has arrived at maturer years ; and the
infant is deemed exempt from moral culpability. Again,
The axiom, that every offence against an infinite Being
demands an infinite punishment, is founded upon a princi
ple which destroys the argument: for every act, and every
disposition which respects an infinite Being, must possess
a similar character. Thus, whatever pleases God must be=
infinitely delightful to him. Should any act of obedience
possess merit of any kind, it must become infinitely meri
torious, and deserve an infinite reward !
Again, by what right does this supposed justice of God
towards himself, not only gain the precedency, but triumph
over every other attribute ? It seems that almighty power
cannot resist its baneful effects ; infinite wisdom itself can
not devise any means of escape ; and the free unconditional
operation of mercy becomes completely annihilated !
Once more. Let us examine what it is which con
stitutes the grand offence of disobedience ? It is not
resistance to superior Power. Power, abstractedly con
sidered, is merely physical; and it maybe resisted without
moral turpitude, although the attempt might be the
excess of temerity. To oppose superior Wisdom indicates
folly and indiscretion, which may prove very injurious to
the opposer; but unless the adviser of good counsel
possess a right to command, the rejection of it, although
it be folly, does not induce a crime. To offend

PRECEDING TREATISE. 549
against Benignity and incessant manifestations of Good
ness, is folly, indiscretion, injustice, and ingratitude,
united. This constitutes the criminality of the heart.
But what is the characteristic of goodness ? Is it not
a disposition to promote happiness ? In its purest ex
ercises, is it influenced by the expectancy of a recom-
pence ? Is not goodness enhanced by its attentions to
the undeserving ? Are not acts of mercy, which
consist in the pardon of offences, and rendering those
happy who have deserved punishment, the most exalt
ed and triumphant displays of benevolence ; calling forth
the warmest effusions of love, gratitude, and admiration ?
But can the vices of men extinguish this transcendent
attribute ? Can any offence committed against the per
son of an infinitely benignant Being, become too atrocious
for infinite benignity to pardon ? Is Benignity to be crampt
and mutilated in such a manner, that its operations
shall become feeble and limited ? Shall this be driven
into a contracted space, and leave the usurping principle
of personal justice to diffuse eternal misery over the
vast creation of God ! ! !
NOTE O.
After, " mark of rashness enstamped upon it." Page 411.
We have, in a preceding note, made some observations
on the early sources of corruption, when christian com
munities were first established. It is natural to expect
that the streams would become more and more polluted,
in proportion as they were conveyed, by time, to a greater
distance from their fountain ; and the voluminous pages
ef church history, are no other than an extended narra-

550 . NOTES TO THE
tive of accumulating corruptions, with their horrid effects
on the peace, morals, and happiness, of mankind.
Among the various causes of deviations from the plain
and simple truths of primitive christians, which have been
developed, sufficient notice has not been taken, perhaps,
of the peculiar, and the extensive influence of the prin
ciples introduced by barbarian converts. Their ignorant
and uncultivated minds brought with them a certain set
of maxims, which had never been disputed among them
selves ; which appeared to receive support from the occa
sional phraseology of scripture; were soon engrafted
upon the christian code j and thus were they confounded
with genuine Christianity.
In all despotic governments, for example, the Will
of the sovereign gave the law. His commands were ab
solute, peremptory, irresistible. The ignorant multitude
were trained up in servile obedience, without suspecting
the equity of his mandates ; and reflecting minds were
obliged to submit in silence. It was presumed that what
ever he did was right ; not from its conformity to the
principles of rectitude and benevolence, in which his
subjects were interested, but because absolute power con
stituted absolute right. This power, and this species of
right, such christians transferred to the Deity also, and
confounding their own dogmata, rational or irrational,
with the doctrines of revelation, they enjoined it upon
the human understanding implicitly to receive them.
Their irresistible Sovereigns being at perfect liberty to
chuse their own favourites, without being responsible to
any one ; and to confer exalted honours upon whom*
soever they pleased, caprice frequently made the selec-

PRECEDING TREATISE. 551
tion more than judgment; and, consequently, the most
undeserving frequently obtained the preference. Has
not this a striking resemblance to that theological doc
trine of election, which considers personal worth ra,ther
as a disqualification than a recommmendation to the
divine favour ?
The minds of barbarians and savages are naturally
implacable. They resent to perpetuity. They transmit
revenge to their posterity as an inheritance. Nor do
they consider any punishment too excruciating, or too
protracted, for those who have been inimical to them.
Such characters were certainly prepared to catch at every
obscure passage in the gospel, and interpret k, according
to their favourite maxims, into hereditary guilt, eternal
revenge, and inextinguishable punishment.
Among such minds, few have been the instances
where the free liberation of prisoners, or the pardon of
apolitical offenders, has been spontaneous or gratuitous.
The universal custom was to demand some ransom, or
some species of compensation ; an entire, or a partial
indemnification, for a supposed injury. They considered
a free unpurchased liberation or pardon, as a species of
injustice to Self, to their clan or party; as an impru
dent act of lenity, which would invite insults, or be con
sidered as a mark of timidity, in order to conciliate favour.
Have not these principles given rise to those conceptions
respecting the atonement of Christ, against which we
have stated our objections in a former note ?
Sentiments which may thus be fairly traced to so un
worthy an origin, and against which the reason of most
men, in these modern times, is disposed to revolt, should

552 NOTES TO THE
surely be admitted with the utmost caution. We must
also suggest a consideration to the moderns, which is
not the most flattering. These pagan converts did not
conceive that they were violating any one principle of
reason, by intermixing such sentiments with the Chris
tianity tbey had adopted. They thought them perfectly
rational, because they were in conformity to undisputed
principles. Incapable as they were to reason properly,
they thought that they were obeying the dictates of reason
in their mode of interpreting the scriptures, by princi
ples universally received. Here they had doubtless
the advantage.
It is not to be supposed that these principles, and many
other innovations, would always be implicitly received by
thosewho began to exercise their rational faculties. Butthey
were universally disseminated, and tenaciously supported;
and when they received the. sanction of civil authority,
they assumed the tone of infallibility; anathemas were
fulminated against the tenets which the decrees of
councils and synods had pronounced to be heresy ; and
by uniting the terrors of the secular arm with the terrors of
heaven, an unbounded empire over the human mind was
obtained. A residue of this tenor is still exerting its
influence, upon the minds of those who apprehend,
that it is possible to incur the anger of God by embrac
ing principles most consonant with his moral excellencies,
and renouncing such as the unbiassed judgment cannot
authorize !
NOTE P.
After " by one hasty act of faith." Page 420.
These peculiarly dangerous principles are built upon

PRECEDING TREATISE. 553
a more slender foundation, than almost any other error
which has been received into Christianity. They owe
their origin to a single expression, uttered by our Saviour
to the penitent malefactor on the cross. What assu
rances have we that the case of that man is parallel
to those cases to which this event is so frequently made
applicable ? We know nothing of the habitual character
or conduct of this man. His crime may have consisted
in resistance to tyranny, for which he would have suffered
as a malefactor by the Roman law, equally with the
most atrocious criminals. He was, probably, the man
accused of sedition. We know not that he was instanta
neously converted on the cross. It is very manifest that
the fame of Jesus might have reached his ears, while he
was in prison and under condemnation ; which is a situation
that would render the promise of pardon, and the expec
tation of future life most acceptable. The Evangelist
Luke gives us the following information, " One of the
malefactors, which were hanged, railed on him, saying, if
thou be the Christ save thyself and us ; but the other answer
ing, rebuked him, saying, dost thou not fear God, seeing
thou art in the same condemnation ; and we indeed
justly; for we receive the due reward of our deeds ? But
this man hath done nothing amiss." From this concise
account, it is obvious that both the malefactors had
heard that Jesus had announced himself, as the promised
Messiah ; that the one considered him as an impostor,
and challenged him to prove the contrary; that the
other considered him as perfectly innocent and unjustly
condemned. These are sentiments he could not have
entertained without an inward persuasion, previously

554 NOTES TO THE
entertained, that he was the Messiah ; and this would
be confirmed by the exemplary patience, piety, and
benevolence, which shone so conspicuously in the midst
of his sufferings. What analogy is there between such
a character and a reprobate person educated in the
bosom of Christianity, who had neglected all its precepts,
slighted all its invitations and thrcatenings, until the
hour of panic was arrived ?
Again, we know not what conceptions this man had
formed of the Kingdom of Christ, when he desired to be
remembered in it ; nor do we know what is comprehended,
in the answer, " this day thou shall be with me in Para
dise." What is meant by the term Paradise ? Those who
have made the deepest researches into its signification,
are most convinced that it is not the state destined for
the enjoyments of the blessed. Nor is it in the least pro
bable that Jesus should have entered into that state,
to return after so short an interval ; it is equally im
probable that so important a circumstance should have
been concealed from his disciples after his resurrection,
and during the whole of his abode with them.
But of this we are certain, that no uninspired Being
is so well acquainted with the human heart, as the Saviour
of man; without which no man has authority to imitate
his language. He, and he alone, was able to distinguish
between true penitence, and the sudden horrors of a
panic-struck mind ; which, upon escaping from death,
has too frequently evinced to the world that its vicious
propensities were only obtunded, and not eradicated by
the horrors of its situation.
We pretend not to assert that sincere repentance will

PRECEDING TREATISE, 555
"not, at anytime, be of efficacy; but we deny that igno
rant man is a proper judge respecting this penitence, or
concerning the nature and extent of the efficacy produced
by it; and we maintain, that the decisive tone which
is too frequently assumed upon such occasions, is
of no essential service to the dying, while it inspires
the healthy sinner with the most dangerous presumption.
NOTE Q.
After " writhing agonies of his enemies." Page 421.
That the above censure may not appear too severe, or
not founded upon facts, we shall, in justification of
our assertions, present tp the Reader the following
passages, and leave him to decide whether a belief of
the eternity of hell torments have not a powerful ten
dency to harden the heart. They are extracted from the
works of that celebrated metaphysician and polemical
divine, the President Edwards, originally published in
Ameriea, about the year 1750, and republished in London
so recently as in 181 ], in 8 vols. 8vo.
The article from which the following extracts are
made, is a " vindication of the wisdom, justice, and
goodness of God, in the eternal misery of the wicked."
" The saints in heaven will behold the torments of the
damned. The smoke of their torments ascendeth up for
ever and ever ! They shall be tormented in the presence
of the holy angels, and in the presence of the lamb.
So shall they be tormented in the presence of the glo
rified saints !
" Hereby will saints be rendered more sensible how
great their salvation is; when they see how great the

556 . NOTES TO THE
misery is from which God has saved them, and how
great a difference he has made between their state, and
the state of others, who were by nature, and perhaps
for a time by practice, more sinful and hell-deserving
than any. It will give them a greater sense of the won-
derfulness of God's grace towards them ! Every time
they look upon the damned, it will excite in them a
lively and admiring sense of the grace of God in making
them to differ !" Again,
" The sight of hell torments will exalt the happiness
of the saints for ever. It will not only make them more
sensible of the greatness and freeness of the grace of
God in their happiness, but it will really make their hap
piness the greater, as it will make them more sensible of
their own happiness. It will give tliem a more lively relish
for it ; it will make thetn prize it the more, when they
see others who were of the same nature, and born under
.the same circumstances, plunged into such misery, and
they so distinguished ! Oh ! it will make them sensible
how happy they are ! ! .' A sense of the opposite misery,
in all cases, greatly increases the relish of any joy or
pleasure ! ! !" Again,
" The sight of the wonderful power, the great and
dreadful majesty, and aweful justice and holiness of God,
manifested in the eternal misery of ungodly men, will
make them prize his favour and love vastly the more ;
and they will be so much the more happy in the etjoyment
of it!" (
NOTE R.
After, " to render them explicit." Page 473.
It must be admitted, that those theolo'gians who en-

PRECEDING TREATISE. 557
tertain different sentiments from the reputedly orthodox,
respecting the atonement, the nature of future punish
ments, &c. have not, in the general tenor of their wri
tings or preaching, been so tenacious of scriptural lan
guage as their opponents. In some instances they evi
dently avoid scriptural expressions, lest they should
appear to entertain the sentiments which they reject.
But this has the appearance of yielding the field to the
adversary, and of setting reason and scripture at variance ;
which is very injurious to the disseminating of their
principles among illiterate Christians. While we are
inundated by one class of instructors with scriptural
phraseology, which seems to be cautiously avoided by-the
other, we cannot be surprized that the populous should
steadfastly adhere to those, whose habitual language
seems to evince, that they, and they alone, are preaching
the Gospel. It is to be lamented, that the important
doctrine of Man's redemption from the wrath of God,
and the just punishment of his violated laws, is seldom
treated, by those who are termed rational Christians, in
any other than in an argumentative manner ; and. their
arguments are solely employed to confute the popular
notions concerning it. When the Apostles mention the
death of Christ, which is their favourite topic, or describe
the blessings flowing from it, in varied phraseology ;
when they represent him as a propitiation for sin, as
a ransom, as the redeemer, the sanctifier; when they
assert, that he has washed us from our sins in his own
blood, that he who knew no sin, was made sin for us,
&c. it is invariably to call forth the best affections of
the heart, that we may " love him who first loved us, and

558 NOTES TO THE
gave himself for us;" it is to animate and encourage
us " to walk worthy of the holy vocation wherewith we
were called." The total omission, or superficial attention
to such motives, induces a languor into their compositions
which is not compensated by the most accurate chain
of reasoning, or by a superior elegance of language.
Nor can it be expected that their sentiments, how
ever just in themselves, who invariably adopt the lan
guage of ethics, in the place of the infinitely more
energetic language of theology, should make a due im
pression upon illiterate Christians. When the terms
virtue and vice, which the Scriptures know not, are
incessantly substituted for holiness, righteousness, purity
of heart, &c. which the Scriptures do know; or for sin,
ungodKness, wickedness, which present themselves in
every page, is it surprising that such preachers should
be considered, by the multitude, as lecturers in Ethics,
rather than as preachers of the Gospel ? The multitude
naturally conclude, that the Divines who retain most of
its language, must also retain most of the truths of Scrip
ture; and they as naturally give to such divines the
preference. Nor is there any plea, either of necessity
or of propriety for this deviation. We have proved, in
another place, that by the universal consent of Mankind, in
every age and every nation, whateverrespects Religion has
its appropriate language ; in order to elevate. it above sub
lunary concerns, and impress the mind with a sense of
its superior importance.*
Again. The just horrors excited by the doctrine of
* See Ethic. Treat, p. ii. Disq. ii. Sect. iv.

PRECEDING TREATISE, 559
everlasting Misery, impel those who disbelieve in the
doctrine, entirely to wave the subject, or seldom to expa
tiate upon the dangers of a wicked course, and the just
punishments which await the impenitent. They speak
of future punishments with a delicacy which excites no
alarm ; and not believing that the terrors of the Lord,
are such as our popular Creeds represent, they omit
such expostulations with sinners as might prove effica
cious. Rude minds must be alarmed. They who are
deaf to every ingenuous motive, may still be awakened to
consideration by the apprehensions of danger.
These are the means to which the mild Jesus, and all
his Apostles, had recourse occasionally, in terrific, al
though indefinite language ; and they well deserve imita
tion. We shall leave it to our readers to decide, whether
the sentiments we have advanced, and attempted to es
tablish in the above Disquisition, do not afford a salutary
medium ; whether they do not fully authorize all those
glowing and influential expressions which the Apostles
incessantly employ, without exciting ideas in which rea
son cannot acquiesce, or which shock humanity.

Printed by G. Siuney,
Northumberland Street, Strand.

ERRATA.
Pages /6 1. 6, r. there was
1S6 1. 18, r. in the first part of this disquisition.
102 1. 14, r. They have an object; precepts or rules
for the attainment of that object; and
the sanctions, &c.
344 last line, for congruities, r. incongruities.
380 1. 2 from bottom, for their, r. the
3Q1 1. 5, for passed r. possessed.
420 1. 9 from bottom., r. thus encourage.

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